Samaysar Natak....16

                                  Chapter XII   Sadhya – Sadhak Dwar ( Objective and Means )

Declaration

1. This was brief description of Syadvad Adhikar. Now Shri Amrit Chandra Muniraj describe the Sadhya-Sadhak (objective-means) dwar.

2. This Jiva substance has properties of Astitva (existence), Prameyatva (subject of knowledge), Agurulaghutva (consistency), Abhoktratva ( non enjoyer-ness), Amoortikatva (non corporeal-ness), Pradeshatva ( having physical space). It has infinite qualities like Utpad-vyaya-dhrovya (generation-destruction-permanence) and darshan-gyan-charitra etc. From aspect of Nishchaya naya the natural dharma of Jiva substance is always true and consistent form. That was declared as the sadhya form in Syadvad adhikar. Now the same is being described as Sadhak (means/practitioner) form.

The description of Sadhya-sadhak states of Jiva

3. Keval Gyani Arihant and Siddha Paramatma state is Sadhya (objective) and Avrita Samyak Drishti i.e. from fourth Gunasthana to Ksheen Moha i.e. till Twelfth guanasthana, holder of any of these intermediate nine gunasthana, the gyani jiva is sadhak (practitioner).

Form of Sadhak state

4. The Jiva who has attained the three types of karan labdhi (namely Adhah, Apoorva, Anivratti form) and  has benefitted from the true preachment of shri guru, whose anantanubandhi anger, pride, deceit, greed and Mithyatva, Mishra, Samyaktva Mohaniya such seven vibhava natures have been completely destroyed or subsided and internally beautiful ray of Samyak darshan has awakened, such Samyak Drishti jiva is declared as Sadhak on the path of salvation. For him, internally as well as externally in all parts, capability to climb the gunasthana gets revealed.

5. Whose stay in the world has been reduced to slightly less than Ardh pudgala paravartan kaal only and thus the goal of salvation has become closer. In his seashell form mind, the right guru form clouds and his right words manifest in pearl form. The essence is that for such jivas the words of shri guru are always pleasant.

Metaphor of clouds for Shri Guru

6. Just as in the rainy season the clouds generate continuous rains, in the same way the preachment of shri guru is beneficial for the worldly jivas.

Meaning: Just as rains are beneficial for the world, in the same way the voice of shri guru is also beneficial for all the jivas.

The remedy to divert the moha away from wealth etc.

7. O soul! Be alert discarding sleep under influence of moha and look, why are you forgetting yourselves in wealth form deceit? Where from you have come and where you will go , this wealth would stay here as it is. Lakshmi does not belong to your caste, nor your family  or your dynasty. If you do not keep it like a female servant then it would kick you hence do not allow such injustice befall upon you.

Further

8. Lakshmi and chhaya (shadow) are similar. They grow in a moment and become reduced the next moment. Those who remain with them i.e. are attracted to them, they never get solace.

Preachment to divert the Moha away from the relatives

9. O Jiva ! You do not have any affiliation with relatives etc. people, nor is there any worldly purpose between you and them. All these with their own selfish motives are attached to your body. You be engaged in your own soul’s upliftment. These people are affiliated to the body hence they are insentient like body itself and you are conscious and different from them . Hence breaking the thread of raga-dwesha, you reveal your own soul power and be happy.

Desire of High post like Indra etc. is ignorance

10. Those who are ignorant jivas, they aspire for high position of Indra etc., but those who are enjoying the taste  of equanimity, they do not desire any worldly thing.

Spirit of equanimity only is blissful

11. If laughter be considered as pleasant then laughter can lead to arguments, if knowledge is considered as happiness then knowledge is abode of disagreements, if body is considered as pleasure then the one who takes birth surely dies, if importance is pleasing then there is residence of wretchedness in it . If purity is considered enjoyable then purity has abode of aversion, if profit is considered as pleasant then where there is profit there is loss also. If victory is considered to be pleasure then where there is victory, there is defeat also. If beauty is considered as pleasant then it never remains the same  and gets corrupted also. If enjoyments are considered as pleasure then they are means for diseases. If conjunction with desirable is considered as pleasure then where there is mating there is separation also. If qualities are believed to be pleasant then qualities are abode for pride. If service is considered as pleasure then it is slavery only. All other worldly activities are also astata (non pleasant) form only hence it is clear that sata (pleasure) can be mated only by the friendship of detachment. The essence is that the spirit of  equanimity only is blissful in the world.

The growth which is followed by  a fall is not growth

12-13. The high state where after reaching, one has to fall again that is not a high state but a deep well only. Just as after attainment of happiness one is fearful of its loss, then such happiness is unhappiness form only. (13). Since after destruction  of worldly riches and pleasures, one experiences sorrow only, just as earth with dense grass only gets burnt with fire.

Gyani jivas take interest in the preachment of shri guru while fools do not understand it

14. Shri guru describes the form of soul nature, listening to which the wise people absorb it while fools do not understand its meaning.

Endorsement of the above with an allegory

15. Just as two people belonging to some town forgot the way after reaching near the township.  Of them one was a gentleman and other was a scoundrel by heart. Forgetting the way they were wandering and they asked a third person for the way to their city. That traveller explained them the route and told them that their town was near them only. So out of the two persons the gentleman believes his words to be true i.e. he recognises his town, but other the fool does not believe him. In the same way the gyani people believe the preachment of shri guru but the agyanis do not understand it. The essence is that the effect of preachment upon the listeners is in accordance with their manifestations.

Further

16. Just as in the rainy season, it keeps raining in a forest. In accordance with the flavour of a tree the water also becomes of the same taste like sour, bitter, spicy, sweet, salty etc. In the same way the gyani people reveal their experience in the oration pertaining to gyan without examining whether the listener is suitable or not. That speech some people absorb and some sleep. Some people feel bored and some enjoy.

Meaning: Just as water rains in a forest and upon falling upon a Neem tree it becomes bitter, upon a lemon tree it becomes sour, upon a sugarcane shrub it becomes sweet, upon chilly plants it becomes spicy, upon chana shrubs it becomes salty and upon babool tree it becomes pungent. In the same way the Gyani people without desire for fame, benefit etc. with equanimity describe the nature of tattva. Listening to that some listeners absorb the reality, some accept Yam-Niyam (rules) becoming fearful of the world, some start arguing, some sleep, some start fighting, some praise or criticize and some keep waiting for the speech to be completed.

17. Where five kinds of jivas reside, such world itself is insurmountable. Then what can the preachment of shri guru do there? 

Five kinds of jivas

18. Doongha jiva is prabhu, choongha is wise, soongha is purely interested, Oongha is stupid and miserable, ghoongha is highly ignorant.

Characteristics of Doongha jiva

19. Those who are having supreme state which is devoid of karma blemishes, whose qualities are immeasurable, deep and indescribable,  such Siddha Bhagwan are the Doongha jivas.

Characteristics of Choongha Jiva

20. The one, who being  detached from the world accepts the taste of soul experience with great pleasure and keeps sucking the words of shri guru like a child sucks milk. Such jiva is Choongha.

Characteristics of Soongha Jiva

21. The one who listens to the words of guru with pleasure and does not have devilry in heart- is gentle but does not recognise the nature of soul, such jiva with weak passions is Soongha.

Characteristics of Oongha Jiva

22. The one to whom the preachment of good shastras is disagreeable and the bad stories are enjoyable, such jiva desiring sensory pleasures, having anger, hate, without dharma is Oongha.

Characteristics of Ghoongha Jiva

23. The speechless i.e. ekendriya , without capability of listening i.e. having two, three, four senses, asangyi panchendriya i.e. without having mind and avirati (vowless) agyani jiva  who is almost insentient with strong fruition of gyanavaraniya karmas is a Ghoongha jiva.

Special description of the above mentioned five kinds of jivas

24. Doongha jiva is called as Siddha by all, Soongha, Oongha both are foolish, Ghoongha is highly worldly and choongha jiva is candidate for Moksha.

Description of Choongha Jiva

25. Choongha jiva is practioner of Moksha, destroyer of blemishes and sorrow. He remains full with satisfaction. I describe his qualities here.

26. Compassion, spiritual calmness, fearfulness of worldly miseries, having religious faith, detachment and renunciation of seven addictions are characteristics of Choongha i.e. sadhak jiva.

Names of the seven addictions

27. Gambling, meat consumption, drinking liquor, consorting with prostitutes, hunting, stealing and consorting  with other’s woman. All these addictions are harmful, cause of pap bondage and take one to kugati.

Divisions of the addictions in terms of dravya and bhava

28. All these seven which are enjoyed by means of body are immoral form dravya addictions. Manifesting internally with false moha form imagination are bhava addictions. Both of these are abode of miseries.

Forms of the seven bhava addictions

29. Believing loss on account of fruition of ashubha karmas and gain with fruition of Shubha karmas is bhava gambling form. Being highly attached to body itself is meat consumption in bhava form. Forgetting own nature due to deep Mithyatva is bhava form liquor consumption. Treading on the foolish path is consorting with prostitutes in bhava form.  Taking other’s life with harsh manifestations are bhava form hunting. Having spirit of oneness with body etc. other substances is bhava form consorting with other’s women. Desire to enjoy other substances is bhava stealing. All these seven bhava form addictions do not permit one to realise own soul.

Purushartha of Sadhak Jiva

30. In whose heart even an iota of bhava form addiction is not present he is practitioner of incomparable and unlimited purushartha who reveals fourteen great jewels within his heart form ocean.

The fourteen bhava jewels

31. Where under the illumination of knowledge, heart form ocean is churned, there right knowledge form Lakshmi, experience form jewel, detachment form Kalpa tree, true speech form conch shell, Airavat elephant form effort, belief form Rambha, fruition form poison, nirjara form Kamdhenu, bliss form nectar, dhyan form bow, affection form liquor, rationality form Vaidya, pure bhava form moon and mind form horse, these fourteen jewels are attained.

Out of fourteen jewels which are venerable and which are discardable

32-34. In the Sadhak state out of the fourteen jewels which are revealed, the gyani jiva retains some and discards some. (33). Of these the right knowledge form Lakshmi, true speech form conch shell, fruition form poison, dhyan form bow, affection form liquor, rationality form Vaidya, nirjara form Kamdhenu and mind form horse, these eight are transitory hence are discardable. The experience form jewel, belief form Rambha, bliss form nectar, detachment form kalpa tree, effort form elephant and pure bhava form moon , these six jewels are venerable.(34). In this way the one who abandons other’s bhava form poison and immerses within own nature, that  enjoyer of own nature, consciousness form soul is sadhak of moksha marg.

State of  Sadhak jivas treading on Moksha Marg

35. Whose vision of knowledge observes the dravya, gunas (qualities) and paryayas internally. Who themselves know their own nature more and more by means of syadvad, day by day. Who conducts according to the Kevali described path of dharma with full faith in it. Those Gyani people destroy the impurities of moha karma and attaining supreme state they become stationary.

With pure experience Moksha is attained while with Mithyatva the world continues

36. Traversing like a wheel, the one who has come close to the end of worldly stay, who has attained Samyak Darshan destroying Mithyatva, who has abandoned raga-dwesha and purified the mind form grounds and made himself  eligible for Moksha by means of dhyan, that practitioner of pure experience attains permanent state and all his karmas get destroyed and agyan form disease gets cured. But Mithya Drishti do not recognise their own nature hence they wander in the web of the world infinitely and keep transmigrating in birth and death.

Result of soul experience

37. Those jivas who have realised the nature of substance by means of both nayas of Dravyarthika and Paryayarthika type  and attained purity of soul , who have renounced impure bhavas completely, who have become veetragi disassociating with subjects of senses, who have known both the discardable and venerable bhavas to be same in the practice of  experience, those jivas  alone are worshipers of gyan kriya, practitioners of Moksha Marg, being free of karma hindrances they are great.

Form of Gyan Kriya

38. Gyani people say that manifestation in the form of destruction of impurities of eternal times and strengthening of purity only is gyan kriya and the same leads to Moksha.

Samyaktva results in completeness of gyan sequentially

39-40. The ray of samyak darshan which is illuminated and traverses in the path of Moksha , that becomes Paramatma destroying karmas slowly.(40). In whose heart such ray of samyak darshan has fructified, he only is called Sadhak, just as the house in which the lamp is lit, that house only gets illuminated.

Glory of Samyaktva

41. In whose heart the darkness of Mithyatva has been destroyed and illumination of the sun of samyak darshan has been revealed, whose sleep of moha has been eliminated with the opening of eyelids of the form of affinity, who has recognised the form of indescribable Parameshwara,  whose brightness of gyan has been lit, who is engaged in great effort, who has strengthened by drinking nectar of bhava of equanimity, the end of the world for such gyani has come closer and he has found the easy path.

Glory of Samyak Gyan

42. With the practice of Syadvad,  the experience of pure soul has been revealed in whose conscience, whose corruptions of sankalpa-vikalpa have been destroyed and has become of the form of gyan bhava for ever, who has even abandoned the good thoughts of  elimination of bondage and attainment of Moksha also, whose glory of gyan is illuminated day by day , he alone has crossed the worldly ocean and reached its shore.

There are no divisions of naya in experience

43. The jiva substance has been declared to be existent-non existent, one-many, permanent- transitory, etc. from aspects of naya. If second naya contrary to the first naya is not described then it appears to be contradictory and argument ensues. In such state i.e. with the webs of vikalpa of naya, the mind does not get rest and with the enhancement of fickleness the experience cannot last. Hence establishing the jiva substance to be stationary, unlimited, indivisible and one, the experience should be enjoyed.

Meaning: One naya declares the substance to be existence form while another naya declares the same substance to be non existent form. One naya tells it to be one form and another naya tells it to be several form. One calls it permanent and another naya calls it transitory. One naya calls it pure while other naya calls it impure. One naya calls it to be gyani and other naya calls it to be agyani. One naya describes it to be with bondage while other naya describes it to be bondage free. In this manner the substance is described in different forms from  aspects of different dharmas. When first naya is described and the opponent naya is not revealed then argument ensues and with the enhancement of divisions of nayas, several vikalpas get generated. This leads to fickleness in the mind and destruction of experience. Hence in the beginning stage the knowledge of nayas is essential and later after deciding upon the real nature of substance, one pure knowledge form soul only is venerable.

Soul is indivisible from aspects of dravya, kshetra, kaal, bhava

44. Somebody may think that just as a ripe mango has four parts namely juice, pulp, seed, skin, in the same way the substance has four parts of dravya, kshetra, kaal and bhava, but it is not so. In reality just as the fruit of mango is not different from its touch, taste, smell, colour, in the same way the jiva is not different from his dravya, kshetra, kaal and bhava and the existence of soul is indivisible with its own foursome.

Meaning: Somebody may think that the heat of fire can be separated from it i.e. one person may keep the fire with him while other person may have the heat then it is not possible. In the same way the dravya, kshetra, kaal and bhava of the substance are inseparable from it.

Form of gyan and gyeya

45. Some gyani says that gyan is my nature while six dravya form gyeya is not my nature. Upon this Shri Guru addresses that form aspect of one naya i.e. Vyavahara naya your statement is true. However from aspect of Nishchaya naya just as in the shastra the word and its meaning are at the same place and are not different, in the same way the soul is called as knower and gyan is a form of consciousness. That gyan manifests in the form of gyeya hence the infinite capability to manifest in the form of gyeya is  within the soul only, hence one may call them different from aspect of difference of words but from aspect of nishchaya naya the existence of knower, knowledge and subject of knowledge are within the soul only.

46. The knowledge capability of soul knows its own nature and other than self knows other substances also. Hence the distinction between the gyan and gyeya causes lot of confusion to the ignorant. Gyeya has two forms- one is own gyeya and other is paragyeya.

47. The own gyeya is soul and paragyeya are all the substances of the world other than the soul. Those who have realised this mystery of own gyeya and other gyeya – he has understood everything.

The form of jiva in syadvad

48. If state of jiva in conjunction with karmas is observed then from aspect of Vyavahara naya the jiva appears ashuddha and from aspect of nishchaya naya, if the karma impurity free state is considered then he is flawless. If both the nayas are considered together then he is known as shuddha-ashuddha. In this way the worldly jiva has strange manifestation. Although at one moment he has shuddha, ashuddha and shuddha-ashuddha such three forms, even then in all these three forms he is incorporated with indivisible consciousness capability. This only is syadvad. The meaning of this Syadvad is understood by sayadvadi only. Those ignorant who are blind at heart do not understand its meaning.

Further

49. Soul is one form from aspect of Nishchaya naya or Dravya Drishti. From aspect of divisions of guna- paryayas i.e. Vyavahara naya it is several. From aspect of existence it  is stationary within own kshetra while from aspects of Pradesh it occupies innumerable Pradesh equivalent to the  size of the Lok and from aspect of knower it  is pervasive within Lok-alok. From aspect of Pradesh it is transitory while from aspect of indestructible consciousness capability it is permanent. This jiva is the best and is the essence form substance of the world and the glory of his bliss quality is unlimited and indescribable.

Further

50. Soul appears miserable from aspect of manifestation in vibhava form but if his pure consciousness capability is considered then he is naturally peaceful only. In conjunction with karmas he is called as traveller of different gati and yoni. But if considered from aspect of Nishchaya then he is Parameshwara  free of karma bondage only. If his knowing capability is considered then he is knower-seer of lok-alok while if his existence is considered then he is mass of gyan occupying area of own kshetra only. Such jiva is knower of the world, his capability is unlimited. His glory is everywhere which is existent since eternal times and shall be there for infinite period.

Description of Sadhya (objective) form Keval Gyan

51. The flame of knowing capability which has been revealed in the world by destruction of  five kinds of gyanavaraniya karmas and which is singular form in spite of manifesting in forms of different gyeyas, that knowing capability shall remain there for infinite period like this and revealing infinite veerya (strength) it shall attain  indestructible  state. That shuddha Keval Gyan form brightness has materialized in the manushya body form temple in supremely blissful state.

Three meanings  of Amrit Chandra kala (artistry)

52. The kala (artistry) of Amrit Chandra Swamy is of three forms namely experience, commentary and poetry. Just as service of Kamdhenu is extremely pleasant since desires get fulfilled, in the same way the contemplation of his words in the form its meaning results in Moksha as objective. In this poetry flawless and shuddha Paramatma qualities are described which are extremely holy, pure and worthy of contemplation by bhavya jivas. It is eliminator of darkness of Mithyatva and bright like midday sun illumination.

53. Twelfth chapter of Sadhya-Sadhak was described and Samaysarji written by Shri Amritchandra acharya comes to an end.

Alochana (self criticism) by the author in the end

54. With the realisation of own nature, happiness has been generated and the misery has been eliminated. Now the author of this poetry criticises his own earlier state.

55. I did not realise my own nature in the past, believed other substances to be my own and did not immerse in supreme Samadhi. Being enjoyer of sensory subjects, I remained karta of karmas and the heart remained soiled with the impurities of raga-dwesha-moha. I maintained spirit of oneness with such vibhava manifestations i.e. believed the vibhava manifestations to be my own soul manifestations which resulted in this state of mine. Now with the awakening of gyan , I have become detached towards the kriya. All that was said and done earlier appears to be deception carried out in the sleep of Moha due to Mithyatva , now I have awakened.

56. The Samaysar Natak granth comes to completion written by Shri Amritchandraji Muniraj which describes the real path of Moksha.

Summary of  twelfth chapter

The one who practices is Sadhak and the one which is the objective is the Sadhya. In Moksha Marg the soul only is the Sadhya and soul only is the Sadhak, the difference is this much only that the  higher states are Sadhya and the self in lower state is Sadhak. Therefore Kevalgyani Arihant Siddha paryayas are Sadhya and Samyak Drishti Shravak Sadhu states are Sadhak.

With the non-fruition of Anantanubandhi four and darshan mohaniya trio, Samyak Darshan is attained and after attainment of Samyak Darshan only, the Jiva is real candidate for preachment. Hence the prime preachment is for diverting the raga from body, wealth, people etc. and detachment towards sensory subjects and enjoyments. When heart gets detached from worldly wealth and interest in sensory subjects, then  the wealth of Indra and Ahmindra also appears tasteless and meaningless. Hence Gyani people do not desire swarga etc. since as the dictum  goes “ after climbing to Deva state he went to Ekendriya state” – thus if climb is followed by a fall then how can it be called a progress? Where happiness is inclusive to unhappiness then it is not happiness but unhappiness. Hence the sensible people consider swarga and narak to be the same.

In this totally transitory world there is nothing which can be subject of affection; since in the enjoyments there is misery, in conjunction there is separation, in knowledge there is argument, in cleanliness there is aversion, in victory there is defeat. The essence is that whatever worldly pleasure giving materials are there, they are all misery forms only. Hence knowing the detachment which is friendly to Sata, one should worship that only.

Continued….