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
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