Seventeen Questions.....01

                                                                      

Preface

The entrance of Kanji Swamy in Digamber faith in 1935  brought a revolution in the practice of Digamber Jain faith. He emphasised upon the following of religion based upon the dictates of shastras with particular emphasis on Adhyatma. He preached followers to concentrate upon the soul so as to realise its differentness with respect to all other worldly objects. For this he used Samaysar written by Kunda Kundacharya around 49 AD as the primary means for discourse. Prior to Kanji Swamy those who could understand or preach such shastras could be counted on finger tips. In fact, there was also a decree that these shastras are not meant for householders and they should merely concentrate upon the pooja and fasting. Kanji Swamy brought a revolutionary change in this practice. The importance was laid upon understanding each thing before undertaking it. Experiencing the soul became the prime objective. People who listened to him realised that there was some sense in what he was preaching and they thronged Songarh in thousands to hear and understand him. The culture of reading shastras took birth. As a result people started asking questions if they found discrepancy between the dictates of shastras and practices.

This brought about a fissure in the followers of Digamber Jain faith. Both sides used to quote heavily from scriptures to support their arguments and the common householder was caught in between with uncertainty. Fortunately there were people In Digamber Jain faith who gave more importance upon the brain rather than the brawn. They suggested  to have discussion in peaceful conditions to sort out the differences and result in proper understanding of the religion. Acharya Shivasagar took the lead invoking both sides to organise a conference and  settle the differences.

Such conference was held for 10 days between 20/9/1963 to 1/10/1963 in Khaniya near Jaipur where a great number of Digamber Jain scholars and pandits participated. Rules for debate were laid down. It was agreed to have deliberation in three rounds of written form in terms of questions and answers. Fortunately two rounds were completed during this conference itself and third round was completed by June next year . These were published in the form of Khaniya Tattva charcha in two volumes of nearly 700 pages each. For those who want to understand the logic behind the controversies between the two sides, these books are an excellent source.

Both sides were represented by scholars of renowned reputation and standing. On one side it was Pandit Phoolchandra Shastry while on the other side it was led by Pandit Makhan lal ji shastry.

During this conference seventeen questions were raised and answered. If we examine these questions then we find that these were excellent questions which were debated since it explains the whole thinking and logic of each side in totality which is an ideal means for understanding the subject. One should look at these questions and answers not from the objective of victory and defeat but from the objective of understanding the thinking which goes behind every question. It lays bare the entire thought process behind the questions and helps in arriving at the cause for fissure and resolving the matter. Both sides need to be complimented on participating whole heartedly with full vigour. Such literature only enhances the magnificence of the Jain tradition. In my view these are excellent books which one should read and they constitute the most important original books which have been written in this century.

I have attempted to provide a gist of these books in brief here. It is a difficult task since at several places the translation may be inadequate. However I love these books and attempted it nevertheless. I hope people who are interested would read it with due cognizance of this fact. The three rounds of questions have been numbered in their order. I have used italics to highlight the thinking of the rival group which is quite informative as to the line of thinking which was prevalent in those times and even now lot of  people have such conceptions. The highlighting in yellow has been used to mark important points which we should take note. There is no doubt that those who can, should read the original only. I engaged in this translation since it gives me opportunity to understand it better myself. Hence I hope my mistakes would be forgiven and people would understand it in the right spirit.

The Seventeen questions which were raised are listed here-

1.  With the fruition of dravya karma the worldly soul manifests in the form of corrupted bhavas and transmigrates in four gatis or not?

2. Whether the activities of live body result in dharma adharma for the soul or not?

3. Believing compassion towards jivas to be dharma – is it Mithyatva ?

4. Is  Vyavahara dharma instrumental in attaining Nishchaya dharma or not?

5. All the paryayas manifesting in the Dravya occur  in pre-ordained sequence only or non sequential manner also?

6. In the deed form manifestation of Upadan, does the nimitta reason assist or not?

7. The Omniscience of Kevali Bhagwan is from aspect of Nishchaya or Vyavahara? If it is from aspect of Vyavahara then whether it is Real or Unreal?

8. Whether Divya Dhwani and Keval Gyan or Kevali Atma have any relationship or not? If it is there then what is that relationship? Is it real? Or Unreal? The Divya Dhwani is Pramanik (true) or Apramanik (false)? If it is Pramanik then its Pramanikata is dependent upon self or due to relationship with the soul of Kevali Bhagwan ?

9. Worldly jiva is bonded or free? If he is bonded then with whom is he  bonded and due to bondage, is he dependent or not ? If he is bonded then what is the means for him to be rid of bondage ?

10. The bondage of Jiva and pudgalas and those of two-anu etc. skandhs is real or non-real? If it is non-real then Kevali Bhagwan is aware of it or not?

11. The manifestation has two divisions namely swa-pratyaya and swa-par-pratyaya; what is their real difference?

12. Similar to having faith in KuDeva, KuGuru, KuShastra, having faith in SuDeva, SuGuru, SuShastra is also Mithyatva – Is believing or telling  so, in accordance with the shastras?

13. When the fruition of punya has been told to be the attainment of the state of Arihant due to which this soul becomes owner of the three loks, that has been called as extremely magnificent punya, then is it in accordance with shastras to  call that punya as poor and renounceable and believing so ?

14. Punya, after reaching its pinnacle or after soul manifesting in Shuddha swabhava form, is given up by itself or whether for abandoning the same any Upadesha or effort is required?

15. When abhava (absence) is chatushtaya (foursome) substance form then why they cannot be considered as cause and effect form? Accordingly why the destruction of Ghati karmas does not produce Keval Gyan?

16. What is the form of Nishchaya and Vyavahara ? Is the subject of Vyavahara naya untrue or what? If it is untrue then is it absence form or false form?

17. What are the characteristics of Upachar? If there is Upachar of being causal and Naya-ness between Nimitta cause and Vyavahara naya sequentially then please apply Upachar Characteristics on them to explain.

 

Question 1

With the fruition of dravya karma the worldly soul manifests in the form of corrupted bhavas and transmigrates in four gatis or not?

1.1. Answer : The fruition of dravya karmas and  the  corrupted bhavas of worldly soul resulting in  transmigration in four gatis has nimitta-naimittik relationship from aspect of Vyavahara but not as karta-karma (doer-deed).

Soul is karta (doer) of own bhava but he is not karta of any of the bhavas which are carried out by pudgala karma. In agam, wherever karta-karma relationship has been described between the specific paryayas of two dravyas, it is done so in vyavahara sense only.

Counter Question 2: Our question is from the aspect of Nimitta karta only and not from the aspect of Upadan karta – Panchastikaya Gatha 88- Just as in the unfurling of flag the wind is causal karta agency. In the generation of Manushya etc. form paryayas of jivas the karma has been considered to be karta. Pudgala has such power that it destroys the keval gyan of soul . The ragas etc. form bhavas are not generated in soul alone as Upadan but for them the necessary reason is karmas.

1.2. Answer : You have tried to establish causal relationship between worldly jiva and fruition of karmas with an intent to establish that with the causal means the task in dravya can be carried out earlier or later any time. However the causal karta relationship is only in nimitta sense.

The Nimitta cause are of two kinds- 1)  Those which are nimitta in the activities of another Dravya by means of their own activities. 2) Irrespective of being active or inactive dravyas, those who are not nimitta by means of activities but are nimitta in the deeds of other dravyas remaining inactive. Both types are same. The real producer of the deed is the  timeliness of the moment of the deed only and not nimitta.

Samaysar Kalash 51- The one which manifests is the karta; the result is the karma and the manifestation is the kriya (activity). These three are not different. Therefore it is logical to accept nimitta karta as karta in Vyavahara (upachar) sense only.

In reality to indicate that which Dravya is the nimitta cause in the deed, the nimitta is stated in Upachar (formal) sense as karta. But one dravya cannot function as karta of another dravya.

Although every person before attainment of Bhava Ling accepts Dravya Ling, but that Bhava Ling does not get attained  right at the moment of acceptance of Dravya Ling. However when the Upadan (material cause) attains Bhava Ling then at that moment its nimitta Dravya Ling is present. It is clear that the real promoter of the deed is Upadan (material cause) karta only. The Nimitta is attributed  to be  karta only in Upachar ( formal)  sense.

Continued……..

Samaysar Natak ...18 (Concluding part)

 

Names of five Pramads

79. Affection towards dharma, words of non-religious tales, sleep, some interest in sensory subjects and related passion; these are the five Pramads existent with sixth Gunasthana practitioner Pramatta Muni.

Twenty eight prime qualities of Sadhu

80. They practice five great vows, follow five samiti, remain happy being detached from subjects of the five senses, practice six Avashyak (essentials) pertaining to dravya and bhava, sleep on ground free of trasa jiva without changing sides, do not take bath for life long, pluck their own hair with hands, remain naked, do not brush teeth, even then the breath and words are pleasant, take food in standing posture, take limited food once a day. Such twenty eight qualities are practiced by Jain Sadhus.

Forms of five Anu Vrita and Five Maha Vrita

81. Himsa (violence), untruth, theft, sex and possessions, these five paps are somewhat relinquished by AnuVrati Shravak while Maha Vrati Sadhu relinquishes them totally.

Form of Five Samiti

82. Walking carefully avoiding trasa jiva on the path is Irya Samiti, speaking beneficial, friendly and pleasant words is Bhasha Samiti, taking flawless food without Antaraya (hindrance) is Aishana Samiti; picking-keeping body, book, picchi (feather broom), kamandal (vessel) etc. carefully after cleaning is AdanNikshepan Samiti, discharging body waste on prasuk ( clean) trasa jiva free grounds is Pratishthapan Samiti; - these are five Samiti.

Six Avashyak (essentials)

83. Samayik. Vandan, Stavan, pratikraman, swadhyaya and Kayotsarg these six constitute the essential duties of Sadhu.

Forms of Sthavir Kalpi and Jina Kalpi Sadhus

84. Jain sadhus are of two kinds namely Sthavir Kalpi and Jina Kalpi. Both are dwellers of forest and remain naked. Both are practitioners of twenty eight prime qualities. Both are renouncer of all possessions and are detached Vairagi. However the sthavirkalpi sadhu stays in company of disciples and give dharma preachment in gatherings and listens to them. But Jinakalpi Sadhus abandoning disciples fearlessly wander around, practice severe tapa and tolerate twenty two types of parishah (hardships)  encountered upon fruition of karmas.

Eleven Parishah (hardships) resultant due to Vedania Karmas

85. In summer days they stand in the sun, this is Ushna Parishah jai. In winter they are not afraid of cold, this is sheet Parishah jai. Upon feeling hungry they keep patience, this is Bhookh Parishah jai. Upon thirst they do not desire water, this is Trisha Parishah jai. They are not afraid of flies, mosquitoes etc. is Danshmashak parishah jai. Sleeping on ground is shayya parishah jai. Upon miseries of being tied or beaten they remain aloof, this is Vadh Parishah jai. Miseries of walking they tolerate, this is charya Parishah jai. They do not fear pricking by thorns etc, this is Trina Sparsh Parishah jai. They do not feel aversion towards excreta or other foul substances, this is malparishah jai. They tolerate the miseries of diseases but do not make attempt to overcome them, this is rog parishah jai. In this way eleven parishah generated due to vedaniya karmas the munirajs tolerate.

Seven Parishah generated due to Charitra Moha

86. On account of fruition of  charitra moha Munirajs tolerate the seven parishah as described below:

(1) Miseries due to remaining in naked digamber state  resulting in shame and hesitance they tolerate. (2) Not having interest towards subjects of ears etc. senses is Arati Parishah jai. (3) Not getting attracted towards the demeanour of women is stree parishah jai. (4) Not bothering about respect-disrespect is Satkar Puruskar Parishah jai. (5) In spite of encountering nimitta for fear, not abandoning seat-dhyan etc. is Nishadya Parihshah jai. (6) Tolerating harsh words of fools is Akrosh Parishah jai. (7) Even at the cost of life, not resorting to humbleness for food etc. is Yachana Parishah jai. These seven parishah are encountered due to fruition of charitramoha karmas.

Two Parishah caused by Gyanavaraniya karmas

87. Two parishah are produced by gyanavaraniya. On account of limited knowledge people treat them as insignificant which results in misery which is tolerated by sadhus. This is Agyan Parishah jai. On being highly knowledgeable they do not feel proud, this is Pragya Parishah jai. Such two parishah are tolerated by jain sadhus due to fruition of gyanavaraniya karmas.

One parishah each on account of Darshan Mohaniya and Antaraya

88. With the fruition of darshan mohaniya if certain blemish is generated in Samyak Darshan, then they remain alert and do not shake from their stand, this is darshan parishah jai. With the fruition of Antaraya karma if the desired substance is not acquired, then the Jain Munis do not get disheartened, this is Alabh parishah jai.

Description of 22 Parishah

89. Eleven of Vedaniya, seven of Charitra Mohaniya, two of Gyanavaraniya, one each of Antaraya and Darshan Mohaniya- together constitute twenty two parishah. Out of them some are generated by mind, some by words and some by body. Out of these twenty two parishah, at a time one sadhu can have at the maximum of nineteen in fruition. Since out of the three walking, sitting and sleeping , only one can be in fruition, similarly out of heat and cold only one can be in fruition.

Comparision of Sthavir Kalpi and Jina Kalpi Sadhus

90-91. Sthavir Kalpi and Jina Kalpi sadhus both remain Nirgranth similarly and overcoming different types of parishah practice Moksha Marg. (91) The Sadhus who remain in Sangh (group), they are kalpi and those who are Ekal Vihari ( single practitioner), they are Jina Kalpi.

92. Sthavir Kalpi have raga  to some extent while Jina Kalpi are absolutely detached. This completes description of sixth gunasthana.

Description of seventh Gunasthana

93. Now state of immobility form, apramatta gunasthana is described. Here five types of pramad activities are not existent which cause instability in dharma dhyan and the mind remains steady in dharma dhyan.

94. The gunasthana , till the end of which the adhah pravatti karan charitra which is cause for upasham or destruction of charitra moha remains present and neither eating nor walking is carried out, that is apramatta gunasthana.

Note:  Seventh Gunasthana have two divisions- one is called Swa-sthana and other is Satishaya. When movement from sixth to seventh or seventh to sixth happens several times, till then it is swa-sthana gunasthana. In Satishaya gunasthana the manifestations are those of adhahkaran and there eating-walking  do not happen.

Description of eighth gunasthana

95. Now I describe the eighth gunasthana named Apoorvakaran. Here moha is somewhat subsided or somewhat destroyed ( in Upasham or kshapak shreni respectively).

Further

96. The kind of purified manifestations attained in this gunasthana were never attained earlier hence the name of this eighth gunasthana is Apoorvakaran. Here out of the three karans of charitra, the second karan by name Apoorvakaran is attained.

Description of ninth gunasthana

97. O brother! Now listen to the form of ninth gunasthana named Anivrattikaran. Here the manifestations are more stable. The manifestations which were somewhat unstable in previous eighth gunasthana, now become steady here. 98. Here the bhavas do not again become impure after becoming purified, such is ninth gunasthana. In this ninth gunasthana a major part of charitra mohaniya gets destroyed. This is the third karan of charitra.

Description of tenth gunasthana

99. Now I describe the tenth Gunasthana, wherein similar to 8^th and 9^th gunasthana there are divisions of Upasham and Kshayik shrenis. There very minute desire of Moksha alone is remaining, there fruition of sookshma greed alone is present hence it is called as Sookshma Samparaya.

Description of eleventh Gunasthana

100. Now I describe the capability of 11^th gunasthana called Upashanta Moha. Here the Moha is completely subsided- there is no fruition in existence and the Yathakhyata Charitra of the Jiva is attained.

Further

101. After attaining this Gunasthana the jiva surely falls and definitely destroys the attained qualities, that is eleventh gunasthana which represents the extreme limit of Upsham Charitra.

Description of 12^th Gunasthana

102. Where Jiva completely destroys Moha and is very close to keval gyan with the revelation of Yathakhyata charitra, it is the 12^th gunasthana named as Ksheen moha.

Duration of gunasthanas in Upasham shreni

103. The maximum period of 6^th, 7^th, 8^th, 9^th, 10^th and 11^th gunasthanas in Upsham shreni is antarmuhurta and minimum period is one samaya.

Duration of gunasthanas in kshapak shreni

104. In kshapak shreni the maximum period of 8^th, 9^th, 10^th and 12^th gunasthanas is antarmuhurta and minimum is also antarmuhurta only.

Description of 13^th gunasthana

105. Description of ksheen moha gunasthana where the activities of mind are abolished is completed. Now the state of sayog gunasthana which is extremely blissful is being described.

Form of 13^th gunasthana

106. The Muni for whom the painful ghatiya four karmas i.e. Gyanavaraniya, darshanavaraniya, mohaniya and antaraya are destroyed, and aghatiya four are powerless like a burnt rope, where infinite vision, infinite knowledge, infinite power, infinite bliss are revealed, where on account of immersion within own nature the existence of 80, 81, 84 or 85 karma types of ayu, naam, gotra and vedaniya karmas are remaining existent, such Keval Gyani prabhu is  glorified in the world and his state only is called as Sayog Kevali gunasthana.

Note: In 13^th gunasthana the balance of 85 karma types is remaining, this is a general statement. For some person there is existence of Tirthankara, Aharak sharir, aharak angopang, aharak bandhan, aharak sanghat karmas thus constituting 85 types. For some the existence of Tirthankara prakriti is not there then it would be only 84 karma prakriti, and for some the existence of aharak four is not there and just tirthankara prakriti is there then it remains only 81 prakriti. For some the existence of tirthankara and aharak four is not there and just 80 prakriti are in existence.

The posture of Keval Gyani and duration

107. The keval gyani bhagwan remains in padmasan or kayotsarg posture and move in space without keeping his feet on account of fruition of kshetra-sparsh naam karma. His worldly stay is maximum of 8 years less than one crore poorva and minimum stay is antarmuhurta. Such omniscient devas are free of eighteen blemishes. Pandit Banarasidasji offers obeisance to them in all the three period of time.

Eighteen blemishes which are non existent in kevali bhagwan

108. Birth, death, sleep, fear, disease, sorrow, surprise, moha, old age, sadness, perspiration, pride, animosity, affection, worry, attachment, thirst, hunger these eighteen blemishes are not experienced by sayog kevali jinaraj and they always remain immersed in nirvikalpa bliss.

The excellence of param audarik body of keval gyani prabhu

109. In thirteenth gunasthana the wordless divine sound of bhagwan spreads around. His param audarik body is free of seven metals and urine-excreta.  His hair, pores and nails do not grow. The senses are not used and holy yathakhyata charitra is revealed. Stationary Shukla dhyan form moon is under fruition and his authority includes keval gyan which is illuminator of lokalok.

Declaration to describe fourteenth gunasthana

110. This completes description of Sayog Kevali gunasthana and now I describe the reality of ayog kevali gunasthana.

The form of 14^th gunasthana

111. Where some jiva may have fruition of asata and not that of sata while some other jiva may have fruition of sata and not that of asata. Where the activities of yogas of mind-speech-body is totally zero. Whose conquering of the world is recited, who has presence of aghatiya karma types similar to sayog kevali jina and in the last two samayas which are completely destroyed. The duration of this  ayogi 14^th gunasthana is time taken to recite just five hrisva letters.

End of 14 gunasthana adhikar

The root cause of bondage is asrava and root cause of moksha is samvar

112. These 14 states are present for worldly impure jivas. Asrava and samvar bhavas are roots of bandh and moksha; i.e. asrava is root of bandh and samvar is root of moksha.

Salutation to samvar

113-114. So long as manifestations of asrava and samvar are there, till then the jiva has residence in the world. Out of these two, the vyavahara of asrava practice is manifestation of worldly path and the vyavahatra of samvar practice is manifestation of moksha path. (114) Asrava produces bandh and samvar is knowledge form which provides moksha state. The samvar which causes abolishment of asrava, I salute the same.

In the end of granth salutation to samvar form gyan

115. The demon of the form of asrava, controlling the jivas within his own power is being proud, who gives extreme pain and is highly fearsome. For destroying his glory the one which is born, which is practitioner of dharma, which is like doctor for the karma form disease, under whose influence raga-dwesha and vibhava etc. which are generated by other dravyas are eliminated, which was not attained since eternal times and hence is new , which is the limit of ocean of bliss, which has taken form of samvar, which is practitioner of moksha marg, I salute to such gyan form king.

Summary of thirteenth chapter

Just as the white cloth with the nimitta of different colours takes different colour forms, in the same way the pure knowledge form soul attains different states in the worldly  form on account of relationship with eternal moha and yoga. These states only are called as Gunasthana. Although they are several, but for educating the disciples shri guru has described 14 only. These gunasthanas are not nature of jiva but they are not existing in ajivas and are present only in jivas , therefore they are vibhava of jivas, or it can be said that from aspect of vyavahara naya, in respect of gunasthanas, the worldly jivas can be divided into 14 categories.

In the first gunasthana Mithyatva, second Anantanubandhi, third Mishra-mohaniya are under fructification. In fourth Mithyatva, anantanubandhi and Mishra mohaniya, in fifth apratyakhyanavaraniya, in sixth pratyakhyanavaraniya are under non-fruition. In seventh, eighth and nineth the sanjwalan is under fruition in sequentially weak, weaker, weakest form. In tenth sanjwalan sookshma greed only is under fruition and rest of moha is destroyed. In eleventh total moha is under upasham and in twelfth there is complete destruction. Till this the state is described as Chhadmastha since keval gyan is non existent. In 13^th the complete knowledge is there but on account of yoga, the soul Pradesh keep vibrating and in 14^th gunasthana the soul Pradesh also of kevalgyani prabhu become stationary. In all gunasthanas the jiva remains  with body while siddha bhagwan is beyond the domain of gunasthanas. Therefore gunasthanas are not own nature of jivas , they are others, caused by others, knowing thus, pure knowledge form soul should be experienced beyond the thoughts of gunasthanas.

Completion of granth and last eulogy

1. The samaysar granth written in  local language  is completed and chapter on gunasthana was described. Now how much more can be said, according to capability has been told and now it is advisable to be silent.

2. One cannot get across the granth form ocean ; more and more it is stated it keeps enlarging, since natak is beyond comprehension and the wisdom of poet is limited.

Note: Here the granth is given the analogy of ocean while the wisdom of poet is analogous to small river.

3. The description of Samaysar natak is great and the wisdom of poet is limited. Hence pandit Banarasidasji says that no one can describe it completely.

The greatness of the Granth

4. If some warrior fights with the army of Chakravarthy by means of his own strength alone then how can he win? If some good swimmer wishes to cross the Swayam bhooraman ocean by swimming then how can he get across? Or if some businessman being spirited wishes to act like god then how can he do it? In the same way my wisdom is limited and the capability of poetry is small while the natak is great hence how much can I describe it?

Greatness of Jiva form dancer

5. Just as a Banyan tree has different fruits and each fruit has several seeds and each seed contains the presence of banyan tree. Hence if intelligence is applied then in that Banyan tree there are several fruits and each fruit has several seeds and each tree contains Banyan tree; in this way there is no end to the infiniteness of Banyan tree. In the same way in the existence of Jiva form dancer there are several qualities, each quality has infinite paryayas, each paryaya contains infinite dances, each dance has several plays, each play has infinite forms and each form has infinite shapes, in this way the jiva is extraordinary dancer.

6. In the Bramha Gyan form sky if the shruta gyan form bird attempts to fly with his capability, then he can never reach the end.

7. Bramha Gyan form sky is infinite and Shruta Gyan is indirect, how much he can fly? Now those who have created this samaysar, I describe those three people’s names.

8. First of all Swamy Kundakundacharya wrote it in the Prakrit language in Gatha form and named it as Samaysar. On his creation, his follower Swamy Amritchandra Suri was happy to write  Kalash in Sanskrit language. Subsequently in Shrimal caste Pandit Banarasidasji was follower of Shravak dharma who created poetry to plant the seed of knowledge in the heart. Since  the words are eternal,  their substance are eternal, jivas are eternal, natak is eternal hence natak samaysar is also eternal.

Characteristics of good poet

9-10. Now I narrate the reality of a good and bad poet in brief. Of these the good poet is first class. He describes the reality as it is and does not imagine with his mind and narrates as per the traditions of the saints. He does not forgo the true path and does not attach himself to the untrue path.

11. Those who create the verse, words, letters and meanings in accordance with the Siddhant, those gyanis are good poets.

Characteristics of bad poet

12-13. Now I describe the  form of bad poet which you listen. That papi is blind at heart and adamant. In his mind whatever new imaginations are generated, he describes them and the worldly activities with lot of spirit. He does not know the reality of Moksha Marg and desires fame, pooja, benefits in the mind. He believes words to be soul, by heart he is foolish and he does not have knowledge of shastra.

14. Engrossed in the beauty of own words he wanders in the world, he does not describe without giving up affection with the words. In the world these words are eternal, this reality the bad poet does not understand. ( these creations have been carried out eternally)

Description of speech

15. Just as from some place a stream of water flows like a branch from a river and finally joins the river back; that branch flows in the town wherever it desires; now whosoever’s house it goes by, he says that this water is his . In the same way, this heart form house is there and in this house eternal Bramha (soul) resides and in each mouth there are words of eternal times. On account of waves of karmas the breath form wind blows. This the foolish jiva describes as his own speech. 

16-17. In this way the Mithya Drishti poets follow the wrong path and being engrossed in pride they speak incorrectly. They do not realise the true form of substance and observing the external unreal manifestations they describe it falsely.

18. The bad poet calls mass of flesh form breasts as pot of gold. The face which is home of cough, cold etc. as moon. The teeth of bones are described as diamonds-pearls. Lips of flesh are called as Kunderoo ( a gourd form vegetable). Sticks of bones form arms are described as roots of lotus or flag of Kaamdeva. Pillar of bones form thighs are called banana tree. In this way all false comparisons are made and they are called as poets. In spite of it they say that they have the boon of Saraswati.

19. Those jivas who are Mithyadrishti and false poets, their words are untrue . However those who are not blessed with Samyak darshan but create poetry in accordance with shastras, their words are worthy of belief.

20. Those whose speech is in accordance with shastras and in the heart the belief of tattva is existent, their mind and words both are standard and they only are good poets.

21. Now I describe how the creation of Natak Samaysar verse was carried out. The original author for this granth is KundaKundaswamy and the commentator is Amritchandra Suri.

22. The pleasant Sanskrit commentary of Samaysar Natak is read by Pandit people and special gyanis understand it but the jivas with limited intelligence cannot understand it.

23-24. Jain follower Pandey Rajmalji who was knowledgeable of Natak Samaysar created simple commentary of this granth. In this way with right opportunity the local language form commentary of this spiritual wisdom was spread and the Jinavani was promoted in the world and this natak was being discussed in different households.

25. In the famous city of Agra with the right nimitta (opportunity) there were several knowledgeable people of this. Of them five were quite expert who were engaged in the discussions on this subject day and night.

26-27. First was Pandit Roopchandji, second Pandit Chaturbhuj ji , third Pandit Bhagotidas ji, fourth Pandit Kunwar Palji and fifth Pandit Dharmadasji. These five gentlemen would sit in one place and discuss the Moksha Marg and not any other subject.

28. Sometimes they would listen to the mystery of Natak and sometimes listen to shastra and sometimes discuss with reasoning.

29. The heart of Kunwar Palji was clean i.e. soft. Dharmadasji was follower of dharma. Bhagotidasji was intelligent. Pandit Chaturbhujji had steady bhavas and the brightness of Pandit Roopchandji was like moon.

30. In different places the Jinavani was promoted but whose the intellect was flawed he could not understand it. The one who has natural intelligence in heart, he can understand its mystery immediately.

31. In all hearts Jinaraj and Jain dharma is residing but due to drinking one sided religion form liquor the intoxicated people do not understand it.

32-33. What more can we say, it is better to state the main point. In the famous city of Agra there was a limited Gyani by name Banarasi who had the capability of writing poetry and the five brothers were charitable upon him. They explained  him with simple heart and without deception, in laughing manner.

34. Natak Samaysar is the benefactor of Jivas. Pandit Rajmalji has written simple commentary upon it. If it could be converted in local language then every one could read it.

35. Then Banarasidasji thought in mind that if it could be written in poetry form then it would promote the Jinavani quite well. He took leave from the five gentlemen and created this poetry.

36. In the month of Ashwin, Shukla fortnight, thirteenth day, on Sunday in Vikram Samvat 1693, this granth was completed.

37. At that time very powerful ruler amongst thousands of kings and pleasant Muslim king Shahjahan was the ruler.

38. During his rule this granth was happily completed and no hindrance or untoward occurred, this is due to his graciousness.

39. This Natak Samaysar comprises of total 727 verses. Counting 32 letters as one shloka this granth is having 1707 shlokas. Of the 727 verses, 310 are sorathas and dohas, 245 ikatise savaiyas, 86 chopai, 37 teisa savaiyaa, 20 chhapay, 18 kavitta, 7 adilla and 4 kundaliye are  there.

40. Amongst all substances Soul substance is prime and the bhavas of natak are infinite and in this Agam they have been described truthfully.

                                                            The end

Samaysar Natak ….17

 

Chapter XIII- Fourteen Gunasthan Adhikar written by Kavivar Pandit Banarasidasji

1. With the benefit of whose bhakti this granth has been completed without hindrance, Pandit Banarasidasji offers salutations to such Jina Pratima (idol) similar to Jinaraj.

Greatness of Jina Image

2. By viewing whose face, the fickleness of the eyes of the devotees gets destroyed and habit of remaining steady enhances i.e. they start viewing with concentration, upon observing whose posture one is reminded of Kevali Bhagwan , in front of whom the wealth of Surendra also appears insignificant like straw, by reciting whose qualities the heart is enlightened with gyan and the soiled wisdom gets purified. Pandit Banarasidasji says that the magnificence  of image of Jinaraj is directly experienced, the idol of Jinendra directly appears like real Jinendra.

Praise of devotees of Jina Idol

3. Pandit Banarasidasji says that within whom internally the wave of samyak darshan has risen and the sleep of Mithyatva Mohaniya has been destroyed, in whose hearts the procedure of Jain faith has been revealed , who have abandoned the false pride, who have recognised the six dravya forms, who have been fortunate to listen to the preachment of Agam as described by Arihant, in whose heart form warehouse the words of Jain Munis have made entry, whose world has come to an end, they alone believe the Jina idol to be similar to Jinaraj.

Declaration

4-5. The idol of Jinaraj eliminates the Mithyatva of devotees. Offering obeisance to that Jina idol, Pandit Banarasidasji considered in his heart that this Natak Samaysar granth is supreme state form and it describes the soul Tattva but does not contain description of Gunasthana. If it incorporates the subject of Gunasthana also then this granth would be very much useful.

6-7. Considering this  Pt. Banarasidasji describes the Gunasthanas in brief which are means for searching the Shiva(Moksha)-Marg. (7). Jiva  substance is of one form from aspect of Nishchaya naya and from aspect of Vyavahara naya it is of fourteen types. Just as white cloth becomes of several colours in conjunction with colours, in the same way in conjunction with Moha and Yoga the worldly jivas are seen to have fourteen states.

The names of fourteen gunasthanas

8. First Mithyatva, second Sasadan, third Mishra, fourth Avirata Samayka Drishti, fifth Desha Vrata, sixth Pramatta Muni, seventh Apramatta Muni, eighth Apoorvakaran, ninth Anivrattikaran, tenth Sookhma Lobh, eleventh Upashant Moha, twelfth Ksheen Moha, thirteenth Sayogi Jina and fourteenth Ayogi jina whose duration is equivalent to time taken to pronounce the five letters a, e, u, ri, lru .

Description of Mithyatva (delusionary) Gunasthana

9. The fourteen names of Gunasthana were told. Now five kinds of Mithyatva are being described.

In Mithyatva Gunasthana five types of Mithyatva are under fruition

10. First is Ekant Mithyatva. Second is Vipareet Mithyatva. Third is Vinay Mithyatva, Fourth is Sanshay Mithyatva which makes the mind oscillating like the ship caught in whirlpool. Fifth is agyan mithyatva which is  statue of complete carelessness. These five Mithyatva make jiva transmigrate in the world and with their destruction  the samyak darshan gets revealed.

Form of Ekant ( singular) Mithyatva

11. The one who is adamant about a single specific naya and accepting that alone calls himself knower of Tattva, that person is Ekantvadi real Mithyatvi.

Form of Vipareet (Opposite)  Mithyatva

12. The one who detracts the Agam specified path and describes dharma as taking bath (in holy places), practicing  touchable-untouchable and thus strengthens his imaginary hypocrisy and poses himself to be great for getting fame, that jiva is vipareet Mithyatvi.

Form of Vinay (respect) Mithyatva

13. The one who treats right-wrong deva, right-wrong guru, right-wrong shastra as same and without rationality offers bhakti to all, that jiva is Vinay Mithyatvi.  

Form of Sanshay (doubt)  Mithyatva

14. The jiva who by adopting to different view points remains fickle minded and contemplates of the substances without right belief  and  firm mind, he is Sanshay Mithyatvi.

Form of Agyan Mithyatva

15. The one who does not have even an iota of sense on account of bodily miseries and aways remains ignorant about tattva gyan, that jiva is agyani like an animal.

Two divisions of Mithyatva

16. In Jain shastras the five types of Mithyatva have been described. Their forms as beginningless and with beginning are being described now.

Form of Sadi (with beginning)  Mithyatva

17. The Jiva who carries out upasham (subsidence) of gang of darshan mohaniya i.e. Mithyatva, Samyak Mithyatva and Samyak Prakriti and tastes Samyaktva climbing from Mithyatva Gunasthana and again falls back into Mithyatva, he is Mithyatvi with beginning. 

Form of Anadi (beginningless) Mithyatva

18. The one who has never overcome the fruition of Mithyatva, who  always keeps spirit of oneness with body etc., that fool devoid of knowledge of soul is anadi (beginningless) Mithyatvi.

Declaration  to describe the Sasadan Gunasthana

19. The form of first Mithyatva Gunasthana was described. Now the sasadan gunasthana is described briefly.

Form of Sasadan Gunasthana

20. Just as some hungry person eats kheer mixed with sugar and after vomiting also he continues to get its taste partially, in the same way some Upasham Samyaktvi jiva on account of fruition of passions falls from  4^th,5^th, or 6^th gunasthanas towards Mithyatva and during this period of falling from one samaya to six avali, he experiences the slight taste of Samyaktva, that is Sasadan Gunasthana.

Note: Here one of the Anantanubandhi four passions are under fruition.

Declaration to describe the third Gunasthana

21. The form of second Sasadan Gunasthana was described, now third Mishra Guanasthana is described.

The form of third gunasthana

22. Acharya says that if  the karma prakriti called Mishra Mithyatva comes under fruition for Upasham SamyakDrishti or Sadi (with beginning) MithyaDrishti Jiva and there is no fruition of Anantanubandhi four , Mithyatva Mohaniya and Samyaktva Mohaniya these six prakritis, then the jiva experiences true-false belief form bhavas of knowledge and mithyatva mixed together; that is Mishra Gunasthana, its duration is Anatarmuhurta (48 minutes max.).

Note: Here the bhavas are of mixed nature of true-false kind like jaggery mixed with curd.

Declaration to describe the fourth gunasthana

23. I described Mishra Gunasthana as per my capability. Now with the evidence of Jinagam I describe the fourth gunasthana.

The description of fourth gunasthana

24. For whichever jiva the remaining duration of transmigration in the world is maximum of ardha pudgala paravartan kaal and minimum of antarmuhurta as balance, he attains Nishchaya Samyakdarshan and enjoys the bliss of Moksha pleasure crossing the four gatis form world. Beginning with antarmuhurta to ardha pudgala paravartan kaal, whatever are the number of samayas, that many are the divisions of samyaktva. The moment the jiva attains Samyaktva, the qualities of soul also start getting revealed and worldly blemishes get destroyed.

25. The one who brings Mithyatva into non fruition by means of manifestations in the forms of Adhahkaran, apoorvakaran and Anivrattikaran, for him the qualities of soul are revealed and that only is Samyaktva.

The eight narrations of Samyaktva

26. The form of Samyaktva, its generation, characteristics, qualities, ornaments, blemishes, destruction, and infringements, these eight are narrations of samyaktva

(1) The form of Samyaktva

27. Attainment of true experience of nature of soul, enhancement of bhavas of equanimity day by day, purification of manifestations at every moment, this only is called as Samyak Darshan.

(2) The generation of Samyaktva

28. Out of four gatis, the Sangyi (with mind) jiva only attains Samyak darshan which could be on his own i.e. Nisargaj or by means of preachment of Guru i.e. Adhigamaj.

(3) Characteristics of Samyaktva

29. He gets introduced to nature of soul by himself, doubt is never generated and bhavas of detachment prevail without deceit or fraud. These only are the characteristics of Samyak darshan.

(4) Eight qualities of Samyakdarshan

30. Compassion, friendship, gentleness, humbleness, equanimity, faith, detachment, and affection towards dharma, these eight are qualities of samyaktva.

(5) Five ornaments of Samyaktva

31. The spirit of propagation of Jain dharma, rationality of differentiating discardable-acceptable, patience, happiness of attainment of samyak darshan and intelligence of contemplation of tattvas, these five are ornaments of samyak darshan.

(6) Twenty five blemishes are avoided in Samyak darshan

32. Eight pride, eight impurities, six anayatan (wrong perceptions), three mudhata  (ignorances), all these constitute twenty five blemishes of samyak darshan.

Names of eight great prides

33. Pride of caste, kula (family), wealth, beauty, tapa, strength, knowledge and power, these eight are the great prides.

Names of eight impurities

34. Doubt in words of Jina, deviation from  nature of soul, desire of sensory subjects, oneness with body etc., aversion towards unclean, dwesha towards cofollowers, criticism of others, carelessness in enhancement of knowledge and propagation of dharma, these eight constitute the eight impurities of samyak darshan.

Six Anayatan (wrong perceptions)

35. Praising of worshippers of Kuguru, Kudeva and Kudharma and interest towards Kuguru, kudeva and kudharma these six are anayatan (wrong perceptions).

Names of three moodhata ( ignorances) and total of twenty five blemishes

36.  Not knowing the true form of Deva is Deva Moodhata (ignorance), not knowing the form of Nirgranth Muni is Guru Moodhata, not knowing the form of dharma as described by Jina is dharma moodhata. Adding together the eight prides, eight impurities, six anayatan, three ignorances, they constitute the twenty five blemishes.

(7) Five reasons due to which Samyaktva gets destroyed

37. Pride of knowledge, weakness of intelligence, use of harsh words in speech, anger and pramad (carelessness) these five are destructors of Samyaktva.

(8)  Five infringements of Samyaktva

38. Fear of people’s laughter i.e. being made fun of due to practicing in Samyaktva form, interest in enjoyments of sensory subjects, worry about future, devotion towards kushastras , service of Kudevas these five are infringements of Samyaktva.

39. These five types of infringements blemish the bright manifestation of Samyakdarshan. In this way eight reasons are narrated which result in defective and defect free states of Samyak darshan. 

With non fruition of seven prakritis (constituents) of Mohaniya karma, Samyak Darshan is generated

40. With non fruition of  seven Prakritis of Mohaniya Karma, due to which Samyak darshan gets revealed , are now described in accordance with the Jina shasan (direction).

The names of the seven Prakritis of Mohaniya karma

41. Four prakritis of Charitra Mohaniya and three prakritis of Darshan Mohaniya, these seven are destructor of Samyaktva. Out of them first is Anantanubandhi anger, second is Anantanubandhi pride, third is anantanubandhi deception, and fourth is anantanubandhi greed, fifth is Mithyatva, sixth is Mishra Mithyatva and seventh is Samyaktva Mohaniya. Of these the first six are like tigress which eat away the samyaktva and seventh is like a bitch which makes Samyaktva weak and shaky. In this way these seven prakritis prevent the existence of Samyaktva.

Names of Samyaktva

42. The one who causes  subsidence of the seven prakritis stated above is Aupashamik SamyakDrishti. The one who destroys the seven prakritis is Kshayik Samyak Drishti, his Samyaktva does not get destroyed for ever. When out of seven, some are destroyed and some are subsided, then that is Kshayopashamik Samyaktvi. He gets mixed taste of Samyaktva. If six prakritis are under subsidence or destruction and if only seventh prakriti of Samyaktva Mohaniya is under fruition then he is Vedak Samyaktvi.

Nine divisions of Samyaktva

43. Kshayopasham Samyaktva is of three kinds. Vedak Samyaktva is of four kinds. By adding Upasham and Kshayik samyaktva, the total divisions of Samyaktva are nine.

Description of three divisions of Kshayopasham Samyaktva

44. (1) Upasham of Four (anantanubandhi) and three (darshan mohaniya), (2) Destruction of five (anantanubandhi four and Mithyatva) and Upasham of two (Mishra mithyatva and samyak prakriti), (3) destruction of six (anantanubandhi four, mithyatva and Mishra) and upasham of one. In this way Kshayopasham Samyaktva has three divisions.

Four divisions of Vedak Samyaktva

45-47. (1) Where destruction of four prakriti ( anantanubandhi four), upasham of two (mithyatva and mishra ) and fruition of one (samyak prakriti) is there, that is first Kshayopasham Vedak Samyaktva. (2) Where destruction of five prakriti ( anantanubandhi four and mithyatva ), upasham of one (Mishra) and fruition of one is there, that is second Kshayopasham Vedak Samyaktva, (3) Where destruction of six prakritis ( anantanubandhi four, mithyatva and Mishra) and fruition of one (samyak prakriti) is there, that is Kshayika Vedak Samyaktva (4) where upasham  of six prakritis ( anantaubandhi four, mithyatva  and Mishra) and fruition of one (samyak prakriti) is there, that is Upasham Vedak Samyaktva.

The reason for not describing Kshayik and Upasham Samyaktva here

48. The forms of Kshayik and Upasham Samyaktva are already described in 42^nd verse hence it is not repeated here.

Description of nine types of Samyaktva

49. Kshayopasham Samyaktva is of three types, Vedak Samyaktva is of four types and Upasham and Kshayik one each , in this way the prime divisions of samyaktva are four and secondary  divisions are nine.

Declaration

50. Existence of Samyaktva is described by means of Nischaya, Vyavahara, Samanya (general) and Vishesh (specific) ways.

Four types of Samyaktva

51. With the destruction of Mithyatva the flame of uncorrupted belief lit in the soul which is not visible to mind-speech-body, should be known as Nishchaya Samyaktva. Where vikalpas of yoga, posture, matigyan. Shruta gyan are present, that should be known as Vyavahara Samyaktva. With limited capability of gyan, just by means of recognition of soul with the characteristics of consciousness and differentiation of self and others is Samanya (general) Samyaktva. Knowing the discardable,  venerable, knowable with their divisions and united forms in detail is Vishesh (specific) Samyaktva.

Conclusion of description of fourth Gunasthana

52. The maximum duration of Avirata Samyak Drishti gunasthana is 33 sagar and minimum duration is AntarMuhurta. This completes the description of fourth gunasthana.

Declaration of Describing  AnuVrita Gunasthana

53. By adaptation of qualities and renunciation of non eatables, the shravak progresses to fifth gunasthana. Such 21 qualities and 22 non eatables are described here.

The 21 qualities of shravak

54. Modesty, compassion, weak passions, tendency to cover other’s flaws, philanthropy, equanimity, capability to absorb other’s qualities, tolerance, popularity, siding with truth, sweet talker, foresight, intelligence, capability to understand shastras, gratitude, knower of tattvas, dharmatma, neither humble nor proud- follower of middle path, naturally respectful, devoid of conduct of pap- such 21 holy qualities should be adopted by the shravak.

Twenty two non eatables

55. (1) Hailstone (2) Dvidala ( mixture of pulses having equal opposite faces with curd or milk) (3) food in night (4) Bahubeeja (5) brinjal (6) marmalade (7) fruit of peepal tree (8) fruit of banyan tree (9) Oomar (10) Kathoomar (11) Pakar (12) Unknown fruit (13) roots (14) mud (15) poison (16) flesh (17) honey (18) butter (19) wine (20) very small fruit (21) ice (22) Chalit ras – these are twenty two non eatables as per Jain faith.

Declaration

56. Now fifth gunasthana would be described briefly which incorporates  practicing  of eleven Pratimas.

Names of eleven Pratima (stages)

57. (1) Generation of purity within Samyak darshan is Darshan Pratima (2) Conduct of twelve vratas is Vrata Pratima (3) Carrying out Samayik is Samayik Pratima (4) Fasting practice etc. in Parva is Proshadh Pratima  (5) Renunciation of Sachitta is Sachitta Virat Pratima (6) Non contact with wife in day time is Diva MaithunVrata Pratima (7) Total celibacy is Bramhcharya Pratima (8) renunciation of complete Aarambh is Nirarambh Pratima (9) Renunciation of possessions cause of pap is Parigrah Tyag Pratima (10) Renunciation of teaching involving pap is Anumati Tyag Pratima (11) renunciation of food specifically made for self is Uddesh Virati Pratima. These are eleven Pratimas described by Jinaraj for Deshavrata followers Samyak Drishti Jivas.

Form of Pratima

58. Revelation of Charitra quality, manifestation in detached manner and acceptance of vows is called Pratima.

Form of Darshan Pratima

59. Purity of Darshan quality, embracement of eight prime qualities and renunciation of seven addictions is Darshan Pratima.

Form of Vrata Pratima

60. Embracement of five Anuvrata, three gunavrata and four shiksha Vrata is called Vrata Pratima.

Note: Here five Anuvrata are followed without any infringements but those of gunavrata and shiksha vrata are not  completely avoided.

Form  of Samayik Pratima

61-62. With the stipulation of duration within mind, following practices in dravya and bhava sense, upto 48 minutes of embracement of equanimity bhava without bhavas of oneness, having same bhava towards enemy or friend, renouncing aart and roudra both inferior dhyans, remaining alert towards sanyam is called Samayik Pratima.

Form of fourth Pratima

63. Retaining 12-24 hours the state of Samayik i.e. equanimity bhava is called as Proshadh Pratima.

The form of fifth Pratima

64. Renunciation of Sachitta food and drinking prasuk (purified) water is called Sachitta Virati Pratima.

Form of sixth Pratima

65. Practicing Bramhcharya (celibacy) Vrata in daytime along with nine boundaries and following bramhcharya day-night in Parva days is Diva Maithun Vrata Pratima.

Form of seventh Pratima

66. The one who follows Bramhacharya vrata all the time with nine boundaries, he is follower of Bramhacharya named seventh Pratima gyani wearing crown of  world famous morality.

Names of the nine boundaries

67. Remaining in company of women, looking at women with spirit of raga, speaking with women with raga indirectly, recalling the enjoyments of the past, consuming heavy pleasurable food, decorating the body with bath, ointments etc. more than necessary, sitting/sleeping upon the beds/seats  of women, listening to stories/songs pertaining to sex/lust, eating food more than hunger- renunciation of these are described as nine boundaries of Bramhacharya in jain faith.

Form of eighth Pratima

68. The one who remains carefully engaged in dharma  sensibly and does not engage in service, agriculture, business etc. form pap arambh activities, he is holder of eighth Pratima which destroys kugati.

Form of ninth Pratima

69.  The one who derives pleasure in detachment and satisfaction. Out of the ten kinds of possessions, just keeps limited clothes and vessels only, that practitioner of equanimity is holder of ninth Pratima.

Form  of tenth Pratima

70. The one who does not give advice to relatives and other people regarding marriages, business etc. form Pap Arambh form activities, he is pap free, holder of tenth Pratima.

Form of eleventh Pratima

71. The one who stays in Math or Mandap abandoning home and being detached with wife, son, family etc. remains independently and  accepts suitable food without blemishes of making, getting made or endorsement of making.

Important consideration with regard to Pratima

72. In Deshvrata Gunasthana the preachment is to accept eleven Pratimas. These should be adopted from the beginning in increasing order and the activities pertaining to lower Pratima should not be discontinued.

Divisions of Shravak with respect to Pratima

73.  Follower of up to sixth Pratima is jaghanya (least) shravak, up to ninth Pratima is madhyam (medium shravak)  and practitioner of up to tenth eleventh Pratima is called Utkrishta (best) shravak. This completes description of Pratima.

Period of fifth gunasthana

74. The highest period of fifth gunasthana is eight years less than one koti poorva and least period is Antarmuhurta.

Measure of one poorva

75. Seventy lakh fifty six thousand Crore years is equal to one Poorva.

Note: Eighty four lakh years is one Poorvang and eighty four lakh poorvang is one poorva i.e. 840000 x 840000 years.

Duration of Antar Muhurta

76. One samaya less than two Ghadi is maximum duration of Antar Muhurta and the minimum duration of Antar Muhurta is one samaya more than one Avali. In between there are innumerable divisions.

Note: One Ghadi = 24 minutes    one avali = innumerable samaya

Description of sixth gunasthana- declaration

77. This strange description of fifth gunasthana was narrated. Now dear friend! Listen to form of sixth gunasthana.

Form of sixth gunasthana

78. Those Munis who practice 28 prime qualities , but are have lacuna of five kind of pramads, they belong to pramatta gunasthana. In this gunasthana both types of Sadhus namely Sthavir Kalpi and Jina Kalpi are existent.

Continued….