Samaysar Kalash Teeka ---01

 Preface

Samaysar Paramagam is an  incomparable creation of Acharya Kunda Kunda (sometime in first century) which has described the nature of soul from aspect of reality. Acharya Amrit Chandra (10^th century) wrote the commentary Atma Khyati in the form of 278 Kalash by which the Samaysar shastra was adorned. These kalash were themselves very meaningful and extremely spiritual in nature. Not only the mystical meaning of the gathas of Samaysar was conveyed, they also immersed the reader into spiritual world wherein he has provided a succinct description of soul.

For this reason Samaysar Kalash became an independent subject of commentaries. One of them written by Pandit Rajmalla sometime in late 16^th century is quite popular. The reason was it was written in Dhundhari language which was the local language at that time. Further he had elaborated the meaning of the kalash quite clearly with a language of question-answers. Pandit Banarasidasji read by means of this and later converted it into Samaysar Natak in verses form which became quite popular.

Pandit Rajmalla ji also has explained the Sanskrit terms in his commentary so that there is no scope for misunderstandings. In addition his style incorporates the Bhavartha at several places to further simplify the explanations.

An attempt has been made here to present it in English form for the benefit ot readers. However a large number of words are retained from Hindi since there are no suitable English words.

1.     Jiva Adhikar

Shloka  1: I pay my respect to  “ Samaya”, which implies the substance called Jiva, the essence of which is “Samaysar”,  which is devoid of Dravya Karma, Bhava Karma and No karma, which is thus the pure soul.

Kalash 1: Firstly the permanent entity form is offered obeisance. How is that entity form? Its nature, its everything is knowledge-consciousness form, to that my obeisance is offered. From this adjective two inputs are derived- one is that out of the substances, some are conscious and some are non conscious; out of them the conscious substance is suitable to be offered obeisance. Secondly- although the quality of substance is inclusive in the substance i.e. the substance and quality are one and the same, even then they are described by differentiation ; without describing qualities the knowledge of substance does not get generated.

And how is that substance? It is denoted by the term “samay” which has several meanings , however here this term implies all the substances Jivas etc. Out of them the one which is essence form i.e. venerable is Jiva substance to who the obeisance is offered. The epitome is that Jiva is venerable while non conscious substances are not.

Here someone may argue that all the substances are stationary within their qualities and paryayas (modes) being independent, no one is subordinate; then why jiva substance is alone is venerable?

It is clarified by means of two adjectives by asking - how else is that substance? The one which is known by own experience. The experience is of the form of perturbation free pure soul manifestation, blissful beyond senses. Secondly who directly knows simultaneously within one samay all the Jiva etc. substances along with their past-present-future paryayas and their infinite qualities, such is the shuddha Jiva substance to whom I offer obeisance. Shuddha jiva is venerable since it is beneficial & blissful while non beneficial is considered as misery. It is so, since Ajiva substances i.e. pudgala, dharma, adharma, akash , kaal and worldly jiva (Mithya Drishti) do not have happiness nor knowledge hence they are not venerable since with their knowledge(vikalpas)  the knower jiva does not get happiness nor knowledge. Shuddha  jiva has happiness, knowledge and the one who knows and experiences them also has bliss and knowledge . Therefore shuddha jiva is venerable.

Shloka 2: The embodiment of knowledge and speech be ever luminescent which incorporates infinite dharmas.

Kalash 2: “Be eternally illuminous.” Thus the salutations are offered.  Whom? “ To the statue of Anekant (pluralism). Anekant implies that the divine sound of the omniscient is of the form of Syadvad ( doctrine of manyfold viewpoints). At this juncture the doubt is raised that someone may think that Anekant implies doubts and doubts are delusion. To him the clarification is provided that Anekant in fact dispels doubts and helps in understanding the reality of substance. Its details- The sovereignty form  substance is of the form of Dravya and Gunas (qualities). The entity which is described in undifferentiated form as Dravya, the same entity is called as Gunas form in differentiated form. This only is Anekant. The form of entity since eternal times is such only. It is not dependent upon anyone. Hence Anekant is Praman (truth).

 Further, how is that voice which has been offered salutations? The voice which experiences the form of Veetrag omniscient, who is the soul devoid of dravya karma-bhava karma and no karmas. The epitome is as follows: Someone may argue that the divine sound is pudgala form,  insentient and offering salutations to insentient is incorrect. For him the clarification is provided as follows-  The divine sound manifests in accordance with the experience  of Omniscient hence it is called as follower of omniscient. The divine sound is independently produced from aspect of Nishchaya while it follows the experience of omniscient from aspect of Vyavahara. Such voice, though is insentient, it forms nimitta for the generation of knowledge of the nature of Jivas etc. substances, therefore the divine sound is venerable.

How is the veetrag Omniscient? The one who is having infinite qualities. The epitome is as follows: Some Mithya Drishti says that Paramatma is without qualities i.e. with destruction of qualities the Paramatma state is attained. Such belief is untrue since with destruction of qualities the dravya also gets destroyed.

Shloka 3:  Shrimad Amritchandacharya wishes that by writing this commentary on Samayasar his manifestation of the soul which had been corrupted by Moha  be further purified in the form of experience of the pure self.

Kalash 3: The author of this shastra is Amritchandra Suri. He now prays that with the commentary on Samaysar shastra he be conferred with supreme purity as a result. With the preachment of “Samaysar” i.e. Shuddha Jiva he may also attain shuddha form. The Bhavartha is as follows- this shastra is reality form and generator of detachment. It is not like Mahabharata or Ramayana which cause increase of raga.

How am I ? I am of the form of blissful experience beyond senses. I am consciousness natured alone free of blemishes of ragas etc. The Bhavartha is as follows- From aspect of Dravyarthika naya the nature of dravya is such only (as described).

And how else am I ? The impure sentience which is of the form of sensory subjects and passions etc. having eternally continuous pedigree, with which I am pervaded i.e. I am having such impure non natural manifestation . The Bhavartha is as follows- From aspect of Paryayarthika naya the Jiva substance has manifested in impure form since beginningless time. With the destruction of such impurity the Jiva substance is knowledge, blissful form.

Further someone enquires that Jiva substance has manifested in impure form since beginningless time, for that some nimitta is present or not? The answer is that there is a nimitta. Who ? That is answered- Out of the eight karmas of pudgala mass form, there is a Moha karma category , its fruition is the cause. The Bhavartha is as follows- The Jiva dravya manifests in ragas etc. impure manifestations form with the nimitta of fruition of pudgala mass form Moha karma in the pervaded-pervasive form. Just as some one gets intoxicated with liquor, the nimitta is the liquor.

How is that Moha named Karma ? It is the cause of the impure manifestation of Jiva. The Bhavartha is – Due to nimitta of the impure manifestation of Jiva the Moha karma gets bonded, later at the time of fruition it functions as nimitta.

Shloka 4 : Although the subjects of Nishchaya and Vyavahara Nayas are opposite to each other , even so that difference is removed by the words of Jinendra Bhagawan recognized by the use of “Syat” term.  Those people who follow them, they practice it with great affinity.

Kalash 4: Those bhavya jivas shortly destined to attain Moksha, directly experience shuddha jiva forms within a short period.

How is that shuddha jiva ? It is grand flame of knowledge form. What more ? Established eternally. And what else? Unhampered by Mithyavad ( doctrines of delusion). Bhavartha is as follows- The followers of false doctrines Bauddha etc. imagine falsely in several ways, even then they only are incorrect. The soul substance is same as what it is.

Further, how do those Bhavya Jivas attain shuddha state ? It is told- “ Those bhavya jivas shortly destined to attain Moksha very carefully engage in  interest-belief-knowledge  of the venerable shuddha jiva substance as described in the divine preachment. The direct experience of shuddha jiva substance only is called as interest-belief-knowledge. The Bhavartha is as follows- The words themselves are pudgala form and interest in them would not cause attainment of own nature. Hence the experience of venerable substance as described by the words result in attainment of result.

How are the words of Jina? Eliminator of the enmity between two opposing nayas. Details – One describes the substance in dravyarthika naya form while other describes the same in paryayarthika naya form; therefore there is opposition between them; which gets eliminated. Bhavartha is as follows- Both nayas are vikalpa form while the experience of nature of shuddha jiva is nirvikalpa, hence with the experience of shuddha jiva substance, vikalpas of both nayas are false.

And how else are words of Jina ? Which is designated with the symbol of Syadvad i.e. Anekant whose form is described earlier. The Bhavartha is as follows- The substance by itself is undivided. The same substance when described with words , it supports that side.

How is the Jiva shortly destined to attain Moksha? Who has easily vomited Mithyatva form delusion. Bhavartha is as follows- Jiva traverses into endless world . Those worldly jivas have two forms Bhavya and Abhavya. The Abhavyas are not eligible for attaining Moksha in all the three periods of time. Out of the Bhavya jivas several are capable of attaining Moksha depending  upon time. This jiva would attain Moksha after spending this much of time such knowledge exists in Keval Gyan. When that jiva transmigrating in the world has remaining duration of ardha pudgala paravartan only, then he is eligible for attaining Samyaktva. This is known as Kaal Labdhi ( attainment of time). Although Jiva substance only manifests into Samyaktva form, even so without kaal Labdhi even crores of efforts would not make jiva attain Samyaktva- such is the rule. Hence it should be known that Samyaktva cannot be attained by efforts alone but is acquired naturally.

Shloka 5 : It is regrettable that Vyavahara naya is said to be usable for support in the primary stage  for those who are attempting to realise the pure self. However for those people who observe the conscious real self devoid of other dravyas and their thoughts are within themselves , they believe in the same and remain stationary in their conduct, for them the vyavahara naya is irrelevant.

Kalash 5: Whatever is spoken is Vyavahara naya. Explanation- Jiva substance is nirvikalpa and it is subject of experience by means of knowledge. Now if that jiva substance is desired to be described then it can only be told as the one having qualities of darshan-gyan-charitra; such is jiva. Even if someone is very intelligent, even then it gets to be described this way only. This description is Vyavahara.

 Here someone may doubt that Jiva being Nirvikalpa substance, it is improper to describe it using vikalpa. Its explanation is as follows- The Vyavahara naya is like support of hand. Just as someone has fallen down, then some other person by giving support of hand helps him to get up, in the same way the divisions of guna and Guni ( quality and its owner) is a means for generation of knowledge.

Explanation- By describing the characteristics of jiva as consciousness, the realisation of differentness with pudgala etc. insentient substances is experienced. Hence so long as the experience is attained, till then the divisions of guna-guni are a means for knowledge.

Who are the ones for whom the Vyavahara naya functions as support of hand?  Those who have kept their foot at the first step of knowledge at the beginning stage, they are such. Bhavartha is as follows- Those are simple agyani and are desirous of the knowledge of dravya-guna-paryaya forms of jivas etc. substances, for them the description of divisions of guna-guni is useful. Although Vyavahara naya is like support of hand, even then after realisation it is untrue only.

How are those Jivas , for whom the Vyavahara naya is a lie? Those who experience the shuddha jiva substance directly to be the  illumination of consciousness only. Bhavartha is as follows- After the thing is experienced then the vyavahara of speech is automatically discarded. How is the substance? Supremely venerable. And how is the substance? It is devoid of dravya karma-nokarma-bhava karma.

Shloka 6 : Observing the soul as different from all other dravyas and believing it to be so is Samyak darshan as a rule.

How is the soul ? It remains within its Guna-Paryaya ( qualities & modes).

And how is it ? From shuddha naya point of view it is stationary within itself.

And how is it ? It is like a dense block of knowledge. The extent of soul is the same as the extent of right belief. Hence Acharya wishes that discarding the practice of nine tattvas, this single soul be attained.

Kalash 6: The author prays that he also becomes one with the shuddha soul form conscious substance. The Bhavartha is as follows- The Jiva substance has characteristics of consciousness naturally. However, deluded on account of Mithyatva form manifestation, he does not realise his own nature hence he is agyani only. Therefore, it has been said that with elimination of Mithyatva manifestation, the same jiva may now experiences own nature. How? By abandoning the eternal relations with jiva-ajiva-asrava-bandh-samvar-nirjara-moksha-punya-pap to be described later. Bhavartha is as follows- In the worldly state the Jiva dravya manifests into nine tattva forms which are vibhava manifestations hence experience of nine tattva form substance is Mithyatva.

The reason due to which the same Jiva dravya directly experiences his own form without all blemishes of karmas, that only is Samyak Darshan definitely. Bhavartha is as follows- Samyakdarshan is quality of jiva . This quality manifests in vibhava form in worldly state. When this quality manifests in natural form then it is Moksha Marga. Explanation- With attainment of Samyaktva Bhava the new influx (asrava) of gyanavarana etc. dravya karma is prevented and earlier bonded karmas get shedded (nirjara). Therefore it is Moksha marga.

Here someone may doubt that Moksha Marga is attained with the combination of Samyak Darshan-Gyan-Charitra all three. The answer is as follows- When shuddha jiva nature is experienced then all three are present. How is the shuddha jiva? Observing from the aspect of Nirvkalpa thing only, its nature is pure. Bhavartha is as follows- The characteristics of Jiva is consciousness. That consciousness is of three kinds- Gyan chetna, karma chetna, karma phal chetna. Out of these the gyan chetna is pure consciousness, remaining are impure consciousness. Of these the taste of impure consciousness form substance has been experienced by all the jivas since beginningless time. That form experience is not samyaktva. The taste of shuddha consciousness form substance alone is samyaktva.

And how is the Jiva substance? It is accompanied with its guna and paryayas – saying so the purity has been emphasized. Someone may doubt that samyaktva quality and jiva substance are different or one? The answer is that they are undivided. This Jiva substance  only is samyaktva quality form.

Shloka 7: Now atma jyoti (bright illuminated soul) appears subservient to the shuddha naya. Although that atma jyoti belongs the nine tattvas but it does not abdicate its own oneness with itself.

Kalash 7: The same shuddha consciousness form substance is now being described in words using logic.

How is that substance ? Shuddha naya ( paryaya) is subordinate to substance (dravya) only (and no one else). Bhavartha is as follows- that  pure nature is described, by experiencing which the Samyaktva is attained- That pure substance does not relinquish its pure nature at any time.

 Here someone may wonder that Jiva substance gets purified only when it leaves the world. The answer is as follows- The Jiva substance when considered from aspect of dravya is pure in all three periods of time. The same is elaborated- Although the dravya is manifested in nine tattvas form of Jiva-ajiva-asrava-bandh-samvar-nirjara-moksha-punya-pap form paryayas even so substance is pure by nature. The Bhavartha is as follows- Just as fire has the characteristics  of burning, it burns all wood, straw, dried cow dung etc. all the burnable objects and while burning it takes the shape of the objects. Therefore if observed from the aspects of the shape of wood, straw or cow dung then it is true to say that it is fire of wood, fire of straw or fire of cow dung. However if observed from aspect of heat of fire then it is hot only. To call them fire of wood, fire of straw or fire of cow dung, all such considerations are untrue only. In the same way the Jiva manifests in nine tattva forms. Out of those manifestations  some are pure form and some are impure form. If observed from aspect of nine manifestations  then all the nine tattvas are true. However if experienced from aspect of consciousness then all the nine considerations are untrue only.

Kalash 8 : Just as pure gold is extracted and revealed by various cycles of heating the impure gold , in the same manner shuddha naya is used to reveal the pure atma jyoti hidden among the nine tattvas eternally. Hence O Bhavya Jivas ! Experience this Atma jyoti as different from other dravyas and with them as nimitta( causal agent) naimittik bhavas( the effected bhavas). This Atma jyoti ( eternal flame of the soul) is illuminated at every step of the jiva i.e. in every paryaya in the form of consciousness.

Kalash 8: Let the Atma Jyoti form Jiva dravya be always experienced in pure knowledge form only. How is that Atma Jyoti? At this moment one Jiva substance is surprisingly observed in the form of several different bhavas at the same samaya similar to that in a drama. For this reason this shastra has been named as Natak Samaysar.

The same is elaborated- If the eternal vibhava form ragas etc. manifestations- paryayas only are considered then the gyan substance is obscured by the earlier mentioned jivas etc. nine tattvas. The Bhavartha is as follows- The Jiva substance is conjoined with karma paryayas eternally like mixture of metal and stone impurity and in that mixed form it is manifesting in pervasive-pervaded form along with ragas etc, vibhava manifestations by itself. If that manifestation is observed and the nature of jiva is not observed then the Jiva substance is nine tattva forms – this is seen. It is so, not absolutely untrue also, since the capability of manifesting in ragas etc. vibhava form  exists in jiva only.

Now the opposite facet is shown – the same jiva substance is dravya form which is existent in its guna-paryaya forms. If the pure dravya form is observed and the paryaya form is not seen then how is it ? Continuously free of vikalpas of nine tattvas and is pure substance only. The Bhavartha is as follows- The experience of pure substance is Samyaktva. And how is that Atma Jyoti? It is described in two ways. In first meaning- just as one gold is described in different forms on account of percentage of impurities, in the same way one Jiva substance is described in different forms on account of dravya-guna-paryaya or generation-destruction-permanence forms. The second meaning- In Guna- paryaya form or generation-destruction-permanence forms  or the variations of purity of gold as described in example – in all of those differences the thing is one only. From aspect of substance the differences of substance are not different from the substance. Bhavartha is as follows- If gold alone is not seen and impurity is seen then impurity exists, such is the nature of gold. If impurity is not seen and only gold-ness is seen then impurity is untrue. In the same way if the pure jiva substance is not seen and only guna-paryaya or generation-destruction-permanence are observed then guna-paryaya exist and generation-destruction-permanence exist- the jiva substance is such also. If the differences of guna-paryaya or generation-destruction-permanence are not seen and substance alone is seen then all the differences are untrue. Such experience is Samyaktva.

And how is the Atma Jyoti? It is known by the consciousness characteristics, hence it can be known by inference also. Now opposite side- Directly can be known by gyan. Bhavartha is as follows- Considering from aspect of differentiation the Jiva substance is known by consciousness characteristics. However considering from aspect of substance even such vikalpa is also untrue and it is pure substance only. Such experience is Samyaktva.

Continued…..