Gyan Goshthi ( Gems of Knowledge)…..01

 

Preface

This a compilation of the questions and their answers during the Tattva charcha with Shri Kanji swamy during the evening. This evening tattva charcha was a  daily routine in his life style in Songarh uninterruptedly. Since it did not have a specific subject, this was a suitable forum for him to reveal intricate mysteries of life. It was also used to clarify the doubts raised during the daily Pravachans. In fact several scholars used to come for clarifications of their doubts in these evening sessions.

These sessions were published in Atma Dharma from shri Todarmal Smarak bhavan Jaipur and later also compiled as book with Dr Hukum chand Bharill as editor . Very recently it has been republished by Shri Kunda Kunda Paarmarthika Trust Mumai.

The advantage in this Gyan  Goshthi is that a vast rage of subjects is covered without restrictions of following a specific book. Hence doubts of different varieties can be clarified by reading this book. In all it is a compilation of 674 questions are their answers in 18 categories.

An attempt has been made to translate it in English here in this blog for enabling own self exercise  for  better concentration and understanding.

 

1. Bhagwan Atma

1. Q: Why Bhagwan atma is called as gyan alone? You keep repeating ‘Bhagwan Atma…..Bhagwan Atma ‘. Kindly describe its nature.

A: Bhagwan atma is warehouse of infinite shaktis, godown of infinite gunas, root of infinite bliss, infinitely glorious, great substance beyond senses. It is called as Gyan alone also. “ Soul is gyan alone therefore it is not body, mind, speech and punya-pap form. It is not equal to paryaya of one samaya alone. It is gyan, darshan, akarya-karan, bhava, abhava etc. infinite shakti form.

What can I tell about your own house to thee? You have infinite shaktis and each shakti is infinitely capable. Each shakti is pervasive in infinite gunas. In each shakti there is flavour of infinite other shaktis. Each shakti is nimitta for other infinite shaktis. Each shakti has infinite paryayas which occur sequentially, hence they are sequential. Infinite shaktis stay together hence they are non-sequential.

In this way soul dravya is mass of non-sequential and sequential guna-paryayas. Dravya is pure and gunas are also pure. Hence by contemplating upon them the manifestation is also pure. “ I am gyan alone form substance” – with such Drishti, the manifestation of Jivatva shakti occurs in paryaya. Along with it gyan, darshan, bliss, akarya-karanatva etc. infinite paryayas spurt together – are revealed.

2. Q : What is meant by spurting ?

A: Dravya is substance having infinite shaktis . When one shakti manifests, then manifestation of infinite shaktis occur simultaneously – this is called as spurting .

3. Q: Whether Agyani should be told about the soul in the beginning itself?

A: In Gatha 8 of Samaysar Acharya has told  that ‘ soul is blissful’ for explaining soul to him. In the beginning itself he has not talked about the forms of island, ocean, lok etc. or told him to carry out Vritas ; instead he has told him to realise the Shuddha Atma. The person desirous of understanding has not understood Atma as yet, even then he is gazing with curiosity; he is told that the one who always remains in Darshan-Gyan-chairtra form, he is called Atma. In this way the Vyavahari Jivas are firstly explained Shuddha Atma only. How does one attain salvation getting rid of eternal bondage – this is told by Acharya to Agyani jiva.

4. Q: Calling Jiva as having body or raga is statement from aspect of Vyavahara , but can Jiva be called as one having Samyak Darshan?

A: Calling jiva as one having Samyak Darshan is also statement of paryaya. Jiva is dense mass of knowledge form. Samyak Darshan paryaya is one part of it, while jiva is Vigyan-Ghan (dense mass of knowledge) in all three periods of time.

5. Q: Samyak Darshan  and soul are differentiated form or undifferentiated form?

A: Samyak Darshan etc. pure paryaya and Atma are undifferentiated. Between raga and Atma there is differentiation of nature but Samyak darshan and Shuddha Atma are undifferentiated. The manifestation occurs in undifferentiated form. Soul by himself has manifested in undifferentiated form – there is no differentiation. Vyavahara Samyak Darshan is vikalpa form only, that is not one with Atma.

6. Q: Some places shuddha paryaya has been called as Atma. What is the implication of it?

A: In the Aling-grahan 20^th bol the Shuddha paryaya not touching Dhruva is called Atma, that is said so from  aspect of experience , since the experience of bliss is in manifestation, the trikaali (dravya) does not experience. Hence ‘ the one which is experienced is myself’ – this is told. The  subject of Samyak darshan is trikaali Dhruva Samanya which is the essence of all Tattvas. The substance is itself Dhruva form; with that as aim, Samyak Darshan is attained.

7. Q: Firstly gyan gets to be known or soul? What is the difference between the realisation of both?

A: Both get to be known together. Without aiming  towards soul, whose characteristics can the gyan be called? With aim towards soul the gyan became one with it , then soul became the objective and gyan its characteristics. In this way with characteristics and aim- both get realised together.

8. Q: If both are known together, then difference between Atma and Gyan becomes meaningless?

A: The difference is called as means in Upachar sense when oriented towards undifferentiated. Without aim towards undifferentiated the differentiation is really meaningless. While attempting undifferentiated the differentiation interferes in between but ignoring that differentiation form Vyavahara, one has to orient towards undifferentiated. Hence that differentiation is called Vyavahara means. Without Nishchaya the Vyvahara alone is useless. “ Firstly gyan was known  and then  soul was known.” – such is not the reality. So long as “ this is characteristics and this is the goal” – in this manner aim is towards the  differences of the two, till then vikalpa only is realised and not the soul. When by orienting towards soul the realisation of soul is carried out and it is experienced ; then aim is not towards differences of characteristics and the aim -  by becoming one in undifferentiated form the realisation is attained. The Vyavahara of differentiation is to highlight undifferentiated soul.

9. Q: If Soul nature is ocean of bliss then why a part of it is also not experienced at present.

A: In spite of soul being ocean of bliss, it has spirit of oneness with raga since eternal times. Hence even  part of sukh does not get revealed. Breaking the spirit of oneness with raga, if he differentiates with it then the part of sukh would be revealed out of the swabhava.

10. Q: How does one  reveal Prabhuta ( godliness) in paryaya.

A: You are God form untainted with ragas. Your godliness is merely knowing the generation of Kashaya. With spirit of  oneness with the Kashaya establishing its ownership is not your godliness. You are flawless substance – you are not tainted with Kashaya at all. Soul is always untainted with Kashaya. Just as sapphire jewel gets coloured due to image of others , in the same way Kashaya bhava – vibhava bhava come and go within the gyan ; but they do not enter within you , you are untainted. The vikalpas of Vrita etc. are attained but they are different from the nature of gyayak and are conjugate bhavas, not of the nature of Gyayak (knower) hence belong to different family , not own. You are Gyayak form untainted God. By believing in this godliness internally the godliness is revealed in the paryaya.

11. Q: Soul substance is indescribable. How can it be known?

A: The presently manifesting paryaya is explicit – revealed. How does it appear in paryaya? Does it originate from a substance or from empty space ? The wave originates from the water or does it come from empty space? In the same way the paryaya does not originate from empty space; but from indescribable substance which is shakti form. The Vyakta ( explicit) paryaya reveals Avyakta ( indescribable) soul shakti- it discloses its existence.

12. Q: ‘ Gyan is soul’ – why soul was identified by means of gyan by saying so? Is’nt the prime objective of jiva to attain bliss? 

A: For identifying soul ‘ Gyan is soul’ – this has been told. The reason is that gyan is explicit part – presently existent and the part pertaining to bliss is not revealed. Only perturbation is revealed. Hence with the explicit part of gyan only the soul is identified. By concentrating  upon the revealed part of gyan internally, the paryaya also gets purified like dravya and guna . The prime reason for identifying soul by means of  part of gyan is this only.

13. Q: In the invocation of Samaysar Sarva Vishuddha Gyan Adhikar, Acharya says that the dravya nature of soul is Shuddha-shuddha . What is the implication of using Shuddha term twice?

A: Firstly being different from other dravya it is Shuddha and secondly being different from Raga also it is Shuddha. It is distant from the vikalpas of bandh and moksha. Soul nature  is quite distant from all the paryayas of ekendriya to panchendriya; hence soul nature is Shuddha-Shuddha – completely Shuddha only. 

14. Q: What is the meaning of “I am Shuddha” ?

A: The carving in stone form Gyan bhava is extremely different from the nine tattvas – nara-narak etc. jiva’s vishesh, Ajiva, Punya, Pap, Asrava, Bandh,  Samvar, Nirjara, Moksha; hence “I am Shuddha”. Soul is described as totally different from the paryaya of Sadhak (practitioner etc.) It is different from body etc. and also different from punya-pap etc. Besides, the  carving in stone form gyayak bhava being totally different from the Vyavahara form bhavas of Shuddha pure paryaya of Samvar, Nirjara, Moksha, I am Shuddha. Here in this gatha of Samaysar by describing Atma to be totally different from the Vyavahara bhavas of pure paryaya of Samvar, Nirjara and Moksha, the Digamber saints have disclosed the inner secret . This subject is not available elsewhere. It is the fortunate for the world that such Vani has survived.

15. Q: “ Bhagwan Atma is Anand Swaroop (natured)” – in this way you describe the gunas of atma comprehensively , but where that Bhagwan has gone – kindly tell this.

A: Bhagwan is there where it is. But jiva is not aware of this Bhagwan, hence this does not appear in Drishti. By himself he is Bhagwan Swaroop Karan Paramatma – those who accept it in the heart, to them only he is Karan Paramatma. But to those who do not accept that I am Paramatma Swaroop , for them where is the Karan Paramatma? For him only raga and little knowledge is there. In those who have belief in Karan Paramatma , to them the karya form Samyak Darshan-Gyan- Charitra is revealed.

16. Q: Then what should Agyani do?

A: The Agyani should realise the soul by means of  true knowledge of substance nature first. This only is the real means for attaining Samyak Darshan. The Kriya Kand of Shubha raga is not real means.

17. Q: Lok is six dravya form and jiva becomes seventh dravya in that ?

A: Lok is dravya form only but being gyeya it is Vyakta (explicit) and the jiva knowing it is different from it. Hence in this context he is called as seventh dravya.

18. Q: The glory of Atma Dravya is special or that of  paryaya which observes the dravya?

A: The glory of Atma Dravya is special. The paryaya aims for dravya then moksha marg is initiated- from this aspect the paryaya is glorious. However the paryaya is of one samaya whereas the dravya has infinitely infinite times capability than paryaya- it is great Prabhu at all three periods of time. Hence glory of dravya is greater.

19. Q: In Niyamsar the Samvar-Nirjara-Moksha Tattva were not called as essence,  what is the secret behind it?

A: Soul alone is essence form in all Tattvas. Samvar, Nirjara and Moksha are called beneficial and essence form from the aspect of generation and revelation but in Niyamsar also they are not declared as essence form. The reason is that they are paryaya, destructible and momentary. The soul being indestructible Dhruva is essence form. Samvar etc. tattvas are destructible bhavas which are distant from indestructible Bhagwan Atma. Samyak Darshan Gyan Charitra veerya etc. bhavas are paryaya- destructible hence are not essence form. The indestructible Bhagwan Atma only being essence form is distant from these destructible bhavas. The Dhruva Bhagwan is close to paryaya- that alone being essence form is suitable of being aimed form and rest is all meaningless.

20. Q: Whose  characteristics is Upayoga ? Whom does it take recourse to? With whose recourse it is revealed? Due to which reason it is present and which reason it is not present ?

A: Upayoga is characteristics of soul. It does not take recourse to gyeya substances. With recourse to soul the upyoga is revealed and not by taking recourse to external substances. Soul does not take recourse to other substances at all. Even his Upayoga does not take recourse to external substances. Upayoga is characteristics taking recourse of  soul as the aim. With recourse to other substances i.e. with recourse to Deva-Guru-JinaVani the upayoga of soul is not revealed. The existence of upayoga is not due to gyeya substances but it is due to soul of whom upyoga is characteristics. It is not that if he  reads more, listens more then shudhhi would be enhanced. The enhancement of Shuddhi is definitely with recourse to soul only.

21. Q: What is the meaning of Seemandhara ? Whether soul is Seemandhara?

A: Seemandhara means the substance has boundaries. Prabhu! You are having boundaries , it is your limitation that you do not enter into raga , do not indulge in raga, remain confined in trikaal Kashaya free, raga free nature. Therefore the soul, holder of restrictions and boundaries, is himself Seemandhara.

22. Q: In Dravya nature there is no corruption then why Karan Paramatma has been called looter of powerful enemy army of the form of Pap?

A: This is from aspect of paryaya. In paryaya, ragas etc. bhavas are present which do not get generated by orienting towards own nature, hence in such conditions they are called as destroyed- as figure of speech. In Dravya nature there is no raga etc. bhava or any paryayas of Samyak darshan, Samyak Charitra, Keval Gyan or Siddha etc. World-Moksha are games of paryaya  while in Dravya nature there are no paryayas. The Trikaal Dravya nature is singular form which does not relinquish or accept anything. Gyayak Bhava is permanent only. Digamber saints enjoying the taste of bliss beyond senses by eliminating three kashayas have described internal matter in extraordinary way. Such information is not there with anyone else in Bharat Kshetra other than the Digamber saints. They say that let all jivas attain sukh and let none may experience dukh , let all jivas attain salvation since each soul is salvation natured.

23. Q: With recourse to Trikaal soul dravya only, dharma is attained- what is the reason for it?

A: Trikaal soul dravya only is the prime substance. That only is occupied with anand; hence taking recourse to trikaal dravya, the state of dharma of bliss form in  paryaya is revealed.

24. Q: Value of Dhruva  is more or the experience of Anand in paryaya?

A: The value of Dhruva is more. The paryaya of Anand is for one samaya only whereas Dhruva is treasury of anand.

25. Q: If dravya is recognised by the paryaya then paryaya becomes superior to dravya?

A: Although the dravya is recognised by paryaya, even then the paryaya is of one samaya only. Dravya is mass of infinitely infinite paryayas, which alone is glorious. Although paryaya of one samaya also has glory that in one samaya it knows all the substances of three kaal and three loks- this is true. Even then dravya is mass of infinite times paryayas; hence compared to paryaya the glory of dravya is infinite times. When the glory of dravya is realised then in paryaya the anand is experienced.

26. Q: The Anand lying in dravya is not utilised for enjoying whereas the anand of paryaya is enjoyed- in such state the value of paryaya should be more?

A: The anand enjoyed in paryaya is for one samaya  and dravya is mass of trikaal anand. From  dravya the stream of anand flows at every moment. Hence dravya is ocean of anand. The value of ocean of anand is more.

27. Q: You say that paryaya of gyan knows the Dhruva and Dhruva himself does not know anything then is Dhruva blind?

A: Dhruva is not blind but is Great Prabhu. It is mass of shaktis capable of knowing Dhruva . Paryaya is explicit -revealed hence it knows Dhruva.

28. Q: Dravya is Shuddha natured – this is alright but who is engaged in manifestations of raga-dwesha-moha-dukh-sukh  and who enjoys them?

A: Jiva only engages in raga-dwesha-moha manifestations and enjoys sukh-dukh and happiness-sorrow. But these are vibhava manifestations ; afflicted bhavas. Hence from aspect of jiva’s nature they are not of the nature of jiva- it is said that in the experience of Shuddha nature the vibhava is not experienced hence from aspect of nature the vibhava is different from the soul.

29. Q: The nature of soul is gyan then why raga is carried out?

A: Forgetting own nature believes other to be own, hence engages in raga with others. With intellect influenced with nimitta, with buddhi of oneness with ragas etc. and with buddhi of paryaya, raga is carried out. In the dravya-guna of soul there is no capability of carrying out raga, but due to capability of corruption in paryaya, raga manifests.

30. Q: In the soul both Nitya and Anitya swabhava are together. What is the meaning of Anitya swabhava ? Whether corrupted bhava is also anitya swabhava of soul ?

A: The soul remaining permanent keeps manifesting. The corrupted state of soul is world and the pure state is Moksha. Body is incidental, it is not your nature and momentary corruption is also not your nature. The experience of trikaal swabhava is your nature. In soul Anitya swabhava is permanent  but corrupted paryaya does not remain always hence it is not really anitya swabhava of soul. The paryaya of gyan which occurs at every moment is the anitya swabhava of soul. The paryaya of gyan at every moment keeps always generating , that is anitya swabhava of soul.

31. Q: Soul is known by means of senses- if this is accepted then what is wrong?

A: Soul is known by senses- it is not so. Since the soul is omniscience natured. If it is accepted that soul is known by senses then it contradicts the omniscient nature of soul and omniscient is also contradicted. Swabhava of knowing belongs to conscious soul and not that of non-conscious senses. The gyan of omniscient is beyond senses only and it does not have recourse to senses at all. If it is accepted that senses have the capability of knowing the soul then it clearly disrespects the omniscient nature of soul and this is the greatest objection.

32. Q: When soul and gyan are undifferentiated then why they are differentiated as aim and characteristics.

A: Gyan is self established entity and by means of gyan the soul has been identified. People know the gyan by means of own experience. Stomach aches and head aches- who knows this? Known by gyan? Hence gyan is known but agyani by means of gyan identifies others only. Hence that gyan is oriented towards self so as to identify the soul , the soul and gyan are explained by means of  differentiation of aim and characteristics. With the gyan which is known the soul which is unknown has been identified.

33. Q: Soul dravya is pervasive in all the paryayas – does it mean that soul is pervasive in corrupted paryaya also?

A: Yes! In corrupted paryaya also for that one samaya the soul is pervasive. But the one who decided so , he does not have only corrupted bhava in paryaya but Sadhak (practitioner) bhava is also there. Since ‘the corrupted bhava is not due to karma i.e. the karma is not pervasive within it , in that the soul dravya alone is pervasive’ – the one who decided this , he has not lost the realisation of dravya even at the time of corruption i.e. ‘in paryaya dravya only is pervasive.’ – the one who   decides this he does not have pervasiveness in corruption alone but also in samyaktva etc. pure paryayas.

34. Q: “ The shakti of Keval Gyan” and “Dharma of revelation of Keval Gyan”- what is the difference between the two?

A: The jiva in whom Keval Gyan is going to be revealed, in that jiva the dharma of keval gyan revelation is always there. The shakti and dharma are two different things. The shakti of keval gyan exists in abhavya jiva also but he does not have dharma of revelation of keval gyan. In Abhavya only shakti form swabhava exists but in him the  keval gyan  paryaya is not going to appear anytime – this is also his nature.

35. Q: In body form temple the Bhagwan Atma is Pratyaksha (explicit) at all times , then why is is not seen at this time?

A: This is Pratyaksha from aspect of shakti. The one who directs Drishti towards it, to him it is Pratyaksha. It is pure in all three periods of time and Pratyaksha in all three periods of time. Its form does not have vikalpa of charity-compassion. The one who wants to make is Pratyaksha, to him it is Pratyaksha only. Directing the  part of present knowledge towards Trikaali (dravya) it is Pratyaksha only.

36. Q: The Jiva does not have Sthan (states) of happiness-sorrow, then to whom do they belong?

A: In the prime nature of Jiva there is no corruption, hence the states of corruption are called as that of pudgala karma.

37. Q: The Atma has infinite shaktis. In them there would be some shakti wherein the soul carries out karya (deed) of other dravya? Just as someone takes one cow for grazing then along with him 3-4 other cows are also taken for grazing. In the same way if soul along with doing karya of self, carries out karya of body etc. then what is the harm?

A: Listen! In soul there are infinite shaktis. They carry out their complete karya and keep differentness with respect to other dravya. The other dravya is wallowing outside the soul  and soul does not have pervasive-pervaded bhava in other dravyas. Hence soul is incapable of carrying out karya of body , gyanavarana etc. other karmas and other dravyas.

38. Q: Is there dukh in the swabhava of soul?

A: The Naraki of Narak does not have smell of sukh of swarga, the Deva of swarga does not have smell of dukh of Narak, Paramanu does not have smell of pain, sun does not have smell of darkness and sukh swabhava of soul does not have smell of worldly dukh.

39. Q: Kindly explain the real form of Gyata-Drishta ( knower-seer) ?

A: Consciousness is characteristics of soul and consciousness is gyan-darshan form. Punya-pap both are different from swabhava of soul. Soul is Gyata-Drishta (knower-seer). Just looking at others is not called as Gyata-Drishta , but recognising own gyayak (knower)- darshak (seer) nature, remaining steady in the same is the Gyata-Drishta nature. ‘ Being Gyata-Drishta we have to do other’s work’- this belief is that of Mithya Drishti since soul cannot do any karya of others. Knowing own soul by the gyan-darshan swabhava and remaining steady in the same only is the means for Moksha.

Continued…..

Samaysar Kalash Teeka …20 (Concluding part)

 

                                                12. Sadhya- Sadhak Adhikar

Shloka 264: Somebody may think that soul is described as knowledge alone hence it may be singular one form. But it is not so. The nature of thing is dravya-paryaya form. Consciousness also is dravya-paryaya form. That consciousness i.e. soul is adorned with infinite capabilities. It manifests in several shapes with sequential and non-sequential manifestations but it does not forgo the extraordinary bhava of gyan at all.  Its all states-manifestations-paryayas are gyan form only.

Kalash 1/264: The above described gyan alone form jiva dravya is existent in dravya-guna-paryaya form.

 Bhavartha is as follows- the dravya-ness of jiva dravya was stated. How is jiva dravya? In the above described manner it is manifesting in the form of sequential changes and non-sequential changes which is extremely surprising.

Bhavartha is as follows- The jiva substance has sequential paryayas and non-sequential gunas, in this manner it is having guna-paryaya. And how is it? The jiva substance of gyan alone form has dravya-guna-paryaya form and has capabilities of Astitva, vastutva, prameyatva, agurulaghutva, sookshmatva, kartritva, bhoktritva, sapradeshatva, amoortatva etc. In spite of being adorned with infinite number of capabilities of the dravya, it never forgoes the gyan alone form bhava.

Bhavartha is as follows- The guna and paryaya are all conscious form and thus jiva substance is consciousness alone form which is Praman. Earlier I had declared that I shall describe the Upaya (means) and Upeya (goal). Upaya= the means for attainment of jiva substance and Upeya= the objective . Firstly the objective form nature of substance was described, now means is told.

Shloka 265: In this way those wise people who view the Anekant form reality by means of harmonious logic of Anekant, they thus knowing the Syadvad form purity without deviating from the Syadvad principle form path of Jina deva, manifest in gyan form.

Kalash 2/265: The Samyak Drishti jivas by destroying the eternal karma bondage, attain Moksha state. How are the saints? They traverse the path described by Kevali only and do not traverse on another path by transgressing it. How? The preachment of substance has been made in Anekant form which is Praman and with its assistance the gyan has been purified. How are the saints? The form of jiva dravya, the way it is in dravya form and paryaya form, they witness directly. How do they see? With the eyes equipped with syadvad.

Shloka 266: Those Bhavya people who, by means of preachment of Guru or, on their own, upon attainment of opportune moment, getting rid of Mithyatva, attain their perturbation free gyan form and take recourse to the same; they becoming practitioner become Siddha. However those who do not realise their own gyan form, they keep traversing the world. 

Kalash 3/266: Such jivas attain Moksha state devoid of all karma blemishes. How? Their soul has manifested in the form of Samyak darshan-gyan-charitra form causal jewel trio wherein the experience of pure jiva is inherent. And how are they? In a focussed state they manifest in the causal state for Moksha which is of the form of consciousness only of the form of experience of jiva dravya without any vikalpas. How is that state?  Perturbation free bliss is inherent. How are those jivas? After transmigrating since eternal times, with attainment of kaal labdhi whose Mithyatva form vibhava manifestation has been eliminated, they are such. Bhavartha is as follows- Such jiva is practitioner of Moksha. The same is elaborated- Those Mithya Drishti jivas who do not have experience of jiva substance, they,  without attainment of experience of jiva nature, suffer in four gati form world.

Bhavartha is as follows- The experience of nature of shuddha jiva is path for Moksha and there is no other path.

Shloka 267: The one who accepting gyan naya, discards the kriya naya, that careless and wayward person has not attained this state. The one who accepting kriya naya alone does not know the gyan naya, that person also satisfied with auspicious activities of Vrita-Samiti-Gupti has not attained this inactive state. The person who knows and experiences the Anekant form soul and is engaged in Sanyam activities discarding ragas etc. form inauspicious manifestations and in this manner who has established strong friendship between kriya naya and gyan naya , that person alone takes recourse to gyan form own character.  

Kalash 4/267: What type of role is suitable for the jiva is described- There is only one type of jiva who is suitable for manifesting in the state of experience of pure nature directly. How is such jiva? The Samyak Drishti jiva who experiences the pure nature of jiva in continuous indivisible stream form. How does he experience? By experiencing the dravya and paryaya form substance without contradiction, accepting it the  way it exists and by renunciation of all the ragas etc. form impure manifestations- by these two together. And how is he? He is engrossed in the experience of pure nature at all  times in concentrated manner. And how is it? The experience of shuddha jiva is Moksha marga and without it all the activities are devoid of Moksha marga absolutely.

Without renunciation of ragas etc,  ashuddha manifestations, if someone experiences the shuddha nature then he is absolutely liar. The experience is not there, just delusion of experience is there. The reason is that the experience of shuddha nature occurs by elimination of ashuddha ragas etc. form manifestations. In this way the strong friendship of gyan naya and kriya naya together is the experience of shuddha nature by elimination of ragas etc. form impure manifestations. The destruction of ragas etc. impure manifestations is along with experience of shuddha nature- such is the strong friendship of these two- they go together – the practitioner is existing taking recourse to both nayas together.

Shloka 268: Those who take recourse to such state they attain, extreme blooming of consciousness in the form of infinite darshan, brightness of illumination in the form of infinite knowledge, revelation of infinite bliss, infinite Veerya etc. of the soul.

Kalash 5/268: The above described jiva surely destroying all the karmas appears in jiva substance with infinite foursome form. How does he appear? Whose keval gyan and kaeval darshan  form mass of illumination is of the same form at all times, it is such. And how is it? The power of gyan is consistent illumination form. And how is it? The shuddha manifestation which has appeared with destruction of ragas etc. form impure manifestations, with its pure manifestations again and again it has illuminated.

 Bhavartha is as follows- Just as with the elimination of darkness of night the day appears in illumination form , in the same way with the elimination of Mithyatva ragas etc. form impure manifestations the jiva dravya appears in pure manifestation form.  And how is it? With the manifestation of dravya in bliss form beyond senses it is perturbation free and always indestructible – its nature is such.

Shloka 269: With the attainment  of real knowledge of soul with Syadvad, its fruition is the revelation of the completely fulfilled soul. Hence the person desirous of Moksha prays that let my complete nature form soul be revealed to me; I do not have any thing to do with the other bhavas which drags one into bandh marga. 

Kalash 6/269: The jiva substance which is existent, this only should appear in experience form for me. How is it? At all times it has same form. And how is it? With direct experience of the pure jiva nature of mine, now there is no purpose with different vikalpas. How are the other bhavas? They are cause for moha-raga-dwesha form bandh. They obstruct the moksha marga of samyak darshan-gyan-charitra and they deal with different vikalpas stating their different sides.

 Bhavartha is as follows- So long as these vikalpas are there, the experience of pure nature cannot be attained. With the experience of pure nature, the vikalpas do not remain present and then what is there to consider. How am I? I am revealed in dravya and paryaya form which is gyan natured directly. And how am I? At all times I am illumination form. And how am I? It is explicitly visible on account of purity.

Shloka 270: Soul has infinite capabilities and each capability is described by one naya each. Hence if observed from the aspect of each naya singularly then the soul gets divided infinitely resulting in its destruction. Under such conditions, the Syadvadi, eliminating the contradiction of nayas, experiences the consciousness alone form substance  having infinite capabilities form , general-specific form, all powerful one knowledge form alone. Such is the nature of substance and there is no contradiction in it . 

Kalash 7/270: For that reason I am illumination form of gyan alone. And how am I? With indivisible Pradesh form. And how am I?  Devoid of all vikalpas. And how am I? Free of all other dravyas in every possible way. And how am I? I am  not different from own nature at all times. Such conscious natured am I. This jiva substance on account of observation of  different vikalpas of dravyarthika and paryayarthika nature, being divided gets destroyed from its roots. How do so many nayas get applied in one? The answer is – such is jiva dravya- The qualities of jiva dravya which have asti, nast, oneness, anekness, Dhruva-ness, adhruva-ness etc. which are not different from  dravya , hence jiva dravya is such ; therefore one naya describes one capability,  but there are infinite capabilities hence with several nayas there are infinite nayas. All these result in several vikalpas and the experience of jiva gets lost. Therefore only nirvikalpa gyan substance form is worthy of experience.

Prose section of this Kalash : I am  substance form. How am I? Which is entirely consciousness form, I am such. I am devoid of all differentiating vikalpas. And how am I? Free of afflictions of dravya karma, bhava karma and no-karma form. And how am I? Jiva is own dravya form, in experiencing this also I am undivided. In experiencing that jiva is own kshetra form also I am undivided. In experiencing that Jiva is own kaal form also I am undivided. In experiencing that Jiva is own swabhava form also I am undivided.

Bhavartha is as follows- One jiva substance is described by means of four divisions of own dravya, own kshetra, own kaal and own bhava. Even so there do not exist four sovereignty but there is one sovereignty only.

Its example- Just as a mango fruit is having four divisions, the four sovereignties are not in that way. In mango some part is taste, some part is skin, some part is seed, some part is sweet. In the same way the Jiva substance is one which has some part as Jiva dravya, some part jiva kshetra, some part jiva kaal and some part jiva bhava- It is not so. By accepting so, everything becomes upset.

The reason is that just as one mango fruit is pudgala mass of touch, taste, smell, colour , hence considering from aspect of touch it is touch only, from aspect of taste it is taste only, from aspect of smell it is smell only, from aspect of colour it is colour only. In the same way the one jiva substance is existing within own dravya, own kshetra, own kaal, own bhava . Hence considering from aspect of own dravya it is own dravya alone, from aspect of own kshetra it is own kshetra alone, from aspect of own kaal it is own kaal alone, from aspect of own bhava it is own bhava alone. In this way the substance is undivided. This is the meaning of undivided.

Shloka 271: I am of the nature of knowledge only, that knowledge is not just that of gyeyas alone, but in reality waves of gyan manifesting in the form of shapes of gyeyas. Thus  it is substance of the form of gyan-gyeya-gyata ( knowledge-subject of knowledge – knower) only.

Kalash 8/271: Bhavartha is as follows- There is lot of confusion regarding the relationship of gyeya- gyayak, so someone may think that Jiva substance is gyayak and other six dravya pudgala etc. are gyeya. So it is not so. It is as follows- I am consciousness form substance which is gyeya form. But not the gyeya of the form of collection of six dravyas different from jiva.

Bhavartha is as follows- I am gyayak and other six dravya are my gyeya- it is not so. Then how is it? My nature has three divisions of knowing capability, the knowledge and the knower, I am such gyeya form.

 Bhavartha is as follows- I know my nature as that of vedya- vedak ( knowable-knower) hence my name is gyan . Thus I am knowable by myself, hence my name is gyeya, such two capabilities onwards I have infinite capabilities hence my name is gyata (knower). Thus there are differences of names but not that of substance. How am I ? Jiva is gyayak, jiva is gyeya form, thus I am divided by words.

Bhavartha is as follows- there is difference of words but there is no difference in substance.

Shloka 272: It is the nature of my substance that sometimes it appears to be impure having several forms, sometimes it appears to be impure-pure form and sometimes it appears to be single pure form. Even so Gyani with the power of syadvad does not get confused and believes it to be the way it is and does not get deviated from the knowing  nature.

Kalash 9/272: Bhavartha is as follows- The name of this shastra is Samaysar Natak, hence the way in one natak, one bhava is shown in different forms, in the same way the jiva dravya is established by several bhavas- my gyan form jiva substance is such. How is it? In conjunction with karma, it is experienced as impure upon observation from aspect of vibhava manifestations. However it is not so in singular way. It is such also- Upon observation in single substance form it is pure. However it is also not so in singular manner. Then how is it? Upon observing the impure manifestation form and substance nature form together, it is impure as well as pure, thus both vikalpas are applicable. Why is it so? By nature it is so. Even then the intellect of Samayk Drishti jivas of the form of tattva gyan does not get deluded.

 Bhavartha is as follows- The nature of jiva is shuddha as well  as ashuddha and shuddha-ashuddha. By thus telling there is scope for confusion. However those who accept the substance to be syadvad form, for them it is simple with no scope for confusion. How is the substance? The jiva substance is collection of several capabilities of jiva which are conjoined together and can be experienced. How is it? It is illuminated at all times.

Shloka 273: Oh! The  glory of soul is wonderful that upon viewing from one aspect it appears to be several and viewing from another aspect it appears to be one only. Upon viewing from one side it is transitory and viewing from another side it is permanent. Viewing from one direction it is  completely spread and viewing from another direction it is pervasive  within own Pradesh only.

Kalash 10/273: Oh! This anekant nature of jiva substance generates wonder towards the riches of different qualities of soul. Why is it so? Viewing from aspect of paryaya it generates several bhavas, while observing the same substance in dravya form it always appears to be one. And how is it? It manifests in continuous indivisible stream form  at every moment, viewing with such aspect it generates and gets destroyed. Upon viewing from the aspect that it is same at all times, it is indestructible permanent. Upon observation of substance from aspect of praman it is equal to Lok from aspect of Pradesh and equal to gyeya from aspect of gyan. Upon observing from  aspect of own self, it is equal to own Pradesh only.

Shloka 274: Upon viewing from one aspect the misery of kashayas (passions) is observed and viewing from another aspect blissfulness (lack of Kashaya ) is seen. Viewing from one aspect the worldly sufferings are seen and viewing from another aspect salvation (absence of world form) is experienced. Upon viewing from one aspect all the three loks are revealed and on viewing from another aspect single consciousness is observed. Such extraordinarily miraculous nature of soul is ever victorious unhindered by anyone.

Kalash 11/274: The grandeur of the nature of jiva dravya is supreme. How is the grandeur? It is wonder of wonder. How is that wonder? Upon consideration from aspect of vibhava manifestation, being corrupted by moha-raga-dwesha it manifests in corrupted nature form which is obvious. Upon consideration of pure nature of jiva, it is only consciousness form and ragas etc. impurities are non existent.

And how is it? Since eternal times it has manifested in conjunction with karmas hence it has transmigrated in four gati form world several times. Upon consideration of pure nature of jiva, the jiva substance is always free, it is so experienced. And how is it? The nature of jiva is knower of self and others – upon such consideration all past-present-future  paryaya of the gyeya substances are reflected in gyan at one moment only. Upon consideration of existence alone of nature of substance , it is observed as pure gyan alone form.

 Bhavartha is as follows- Only from aspect of vyavahara gyan knows all the gyeya but not from aspect of Nishchaya. It knows own self alone since it is not pervasive-pervaded form with gyeya.

Shloka 275: Within the mass of illumination of own nature all the objects are reflected in the shape of gyeyas, however they have a single gyan form from aspect of consciousness. With the elimination of opposing karmas the experience of own nature remains uninterrupted. The infinite veerya is perturbation free like a steady illumination. Such extraordinary consciousness manifests in ever victorious form unhindered by anyone.

Kalash 12/275: Let the knowledge alone form jiva substance which can be directly experienced be victorious at all periods of time.

Bhavartha is as follows- It is really venerable. How is it? In the natural keval gyan of the dravya the entire gyeya substances get immersed thus having differences of paryayas, such is the knowledge alone form jiva substance. Even then from aspect of gyan shape it is one only. And how is it? In which the infinite power of consciousness is permanently existent for infinite period where there is no end to experience of the self. And how is it? With the destruction of gyanavarana karma it has been revealed, whose keval gyan remain undiminished.

Bhavartha is as follows- the Paramatma is explicitly unobscured only.

Shloka 276: The flame of AmritChandra which has been lit, is given blessings to remain ever illuminous. It is stationary consciousness form which never forgoes its own nature, which has destroyed the darkness of Moha, whose nature is free of opposing karmas, which is pure and complete.

Kalash 13/276: This verse has two meanings.

 First meaning- The illumination of Moksha form moon got revealed.

Bhavartha is as follows- The shuddha jiva nature form Moksha Marga got illuminated.

The second meaning is as follows- The author of commentary is Acharya Amrit Chandra and this shastra has been completed in the form of illumination of his wisdom. Blessing the shastra he says- Let the complete illumination be always lit at all times without hindrance of any nature. How is it? Which is without contradiction of any kind and dense in meaning . Which has uprooted the delusions by roots.

Bhavartha is as follows- In this shastra the nature of shuddha jiva has been described without any contradictions. And how is it? Which continuously experiences the knowledge alone form jiva substance within shuddha jiva by the shuddha jiva. How is the soul? Which is consciousness form at all times. The Sadhya-Sadhak bhava which was narrated in Natak Samaysar by Amritchandr Suri has now been concluded. Let the Natak Samaysar be blessed.

Shloka 277: In conjunction with others, gyan only had manifested in agyan form. The agyan was not a different substance. Hence when it manifested in gyan form then the agyan got eliminated. The bhavas of raga, dwesha, doership, enjoyership etc. which were present due to nimitta of agyan have also got eliminated. Just gyan alone has remained. Hence let the soul remain seeing-knowing all the bhavas of own and others of all the three periods of time being knower-viewer for ever.

Kalash 14/277: Definitely from aspect of paryayarthika naya the Mithya Drishti jiva enjoying the different subjects of enjoyment since eternal times has been bonding with karmas on account of impure manifestations in moha-raga-dwesha form, which now with the generation of Samyaktva has been eliminated with the experience of shuddha nature of jiva. After elimination nothing is left behind. On account of activities the soul has been dual in nature since eternal times.

 Bhavartha is as follows- The own consciousness manifestations were believed to be moha-raga-dwesha form. What was the result of this activity? The nature of shuddha jiva was hindered due to fruition of activities.

Bhavartha is as follows- The nature of jiva is infinite foursome form but since beginningless time for infinite period the jiva did not attain own nature and suffered the four gati form world on account of fruition of karmas. The fruition of activities resulted in impure manifestations. Due to them the vikalpas were generated that jiva is karta and bhokta of ragas etc. form manifestations. Due to fruition of the activities the taste of fruition of eight types of karmas was  enjoyed.

Bhavartha is as follows- The jiva is extremely unhappy due to fruition of eight types of karmas which is the result of fruition of activities.

Shloka 278: The words have carried out the commentary of Samay Prabhrit very well, quite carefully within their own capability; Amrit Chandra Suri who is immersed within his own nature, did not have anything to do with it.  

Kalash 15/278: The author of this Granth is Amritchandra suri. However (he says that) he has no role in Natak Samaysar.

 Bhavartha is as follows- The author of commentary by name Natak Samaysar is known as Acharya Amrit Chandra but he is great and detached from the world hence he does not take pride in authoring this granth. How is Amrit Chandra Suri? The Dwadashang form sutras are eternal which are not created by anyone, thus knowing he has not accepted himself to be author of this granth. Why is it so? The commentary of Nataka Samaysar granth describing the nature of shuddha jiva has been carried out by speech form mass of words. How is that mass of words? The words have the capability of informing the meaning with which the nature of jiva etc. form substances has been illuminated in dravya-guna-paryaya form, utpad-vyaya-dhrovya form and veneration-despicable form for sure. Such is the mass of words.

The End