Samaysar …05

 

Now the disciple enquires that how does one recognise the ignorant? Inform his characteristics, in reply three gathas are told-

Gatha  20-22: The purush who considers other Dravyas different from self, like sentient wife-son etc., insentient house-wealth etc. or mixed village-city etc., to be like- this is myself, this Dravya is my form, I am his, this is mine, this was mine earlier , I was its earlier, this would be mine in future, I would also be his in future, he engages in such false Atma Vikalpa, he is foolish,  Mohi, Agyani; and the purush who knowing the nature of reality does not engage in such false vikalpa, he is not fool, he is gyani.

Commentary: (explains with illustration )Just as some purush seeing the fuel and fire as mixed engages in such false vikalpa that “ the fire is fuel and fuel is fire; the fuel belongs to fire; the fire belongs to fuel; earlier fuel belonged to fire, earlier fire belonged to fuel; the fuel would belong to fire in future, the fire would belong  to fuel in future;” – thus he engages in vikalpa of fire in fuel itself, he is liar and can be recognised as Agyani, ignorant. In the same way if some Atma engages in false Atma vikalpa pertaining to other Dravya that ‘I am this other Dravya, this other dravya is my form; this is my other Dravya, I belong to this other Dravya; this was mine earlier, I was its earlier; this would  be mine in future, I would be its in future;’ – with such false vikalpas the ignorant Agyani is recognised.

And “fire is not fuel, fuel is not fire, - fire is fire only , fuel is fuel only; the fuel does not belong  to fire, fire does not belong to fuel, - fire belongs to fire, fuel belongs to fuel; fuel did not belong  to fire earlier, fire did not belong to fuel earlier, - fire belonged to fire earlier and fuel belonged to fuel earlier; the fuel would not belong to fire in future, fire would not belong to fuel in future, - fire would belong to fire only in future, fuel would belong  to fuel only in future;” In this way if someone has the true vikalpa of fire in fire only, then it is characteristics of gyani. In the same way “I am  not this other Dravya, this other Dravya is not my form – I am myself only, other Dravya is other Dravya only; this other Dravya is not mine, I do not belong to other Dravya, I am mine, other Dravya is other dravya’s; this other Dravya was not mine earlier, I was not other dravya’s earlier, - I was mine earlier, other Dravya was other dravya’s earlier; this other Dravya would not be mine in future, I would not be other dravya’s in future; - I would  be  mine in future, the other Dravya would  belong to other Dravya in future.” – such true Atma vikalpa in own Dravya only   is the characteristics of Gyani, the gyani is known by this.

Bhavartha- The one who engages in vikalpa of Atma in other Dravya, he is Agyani and the one who believes own Atma to be his, he is Gyani- this is strengthened with illustration of fire-fuel.

Same is told in Kalash form verse-

Shloka  22: O Jivas of the world! Renounce now the Moha experienced since eternal times till now and taste the gyan fructified which is enjoyable to connoisseurs; since in this Lok the Atma does not become one with non Atma(other Dravya) in any way since Atma is one and it does not become oneness form  with other Dravya.

Bhavartha : Atma does not attain bhava of oneness with other Dravya in any way at any time. In this way Acharya deva has told the BhedaVigyan  (differentiating knowledge) of Moha with respect to other Dravyas since eternal times. He has urged to give up the moha of the form of oneness now and taste the gyan; the moha is useless, false and cause of misery.

Tatparya Vritti Commentary: Now, just as some agyani says that – fire is fuel, fuel is fire; fire was fuel, fuel was fire; fire would be fuel, fuel would be fire; in the same way the one who attaches the body-raga etc. form other Dravya with  Atma, he is ignorant Bahiratma MithyaGyani – this is narrated-

I am this other Dravya, this other Dravya is my form. I am related to this other Dravya, this other Dravya is related to me. Other son, relative etc. different from body are other Dravyas. Sentient, insentient and mixed three types of other Dravya are there. Out of  them from aspect of householder,  wife etc. are sentient, gold etc. are insentient, wife etc. with ornaments are mixed other Dravyas. Or from aspect of Tapaswi the disciple etc. are sentient, Picchi- kamandal-books  etc. are insentient and disciples with tools are mixed other dravyas. Or from aspect of karma, ragas etc. bhava karma are sentient, Dravya karma etc. are insentient, and both Dravya and bhava karma together are mixed other Dravya. Or from aspect of purush stationary in nirvikalpa samadhi free of sensory subjects-kashaya, the form of Siddha Parameshthi is sentient, pudgala etc. five  Dravya forms are insentient and gunasthana-jiva sthana- margana sthana etc. forms manifested worldly jiva form is mixed.- in this way the Gatha from aspect of present kaal is told.

All these were mine earlier. I was theirs in past. In future they would be mine. I would also be theirs’- in this way the gatha is told from aspects of past and future kaals.

In this way again related to other Dravya, pertaining  to three kaals he engages in Mithya Atma  Vikalpa- Asadbhoot Vikalpa. Thus the foolish Agyani Bahiratma carries out Jiva manifestations in the form of  Mithya Atma Vikalpa from aspect of Ashuddha Nishchaya naya. Gyani knowing the real Nishchaya naya does not engage in Mithya Vikalpa pertaining to three kaals. That Samyak Drishti Antaratma Gyani remains engaged in Bheda-Abheda  jewel trio bhavana.

Some more special is told – Just as some agyani from aspect of Abheda description from aspect of Nishchaya Ekant  in all three kaals says that  fire is fuel, fuel is fire, in the same way I am body, ragas etc. other Dravya form, earlier also I was other Dravya form and in future also I would be other Dravya form – this way the one who says so, he is Agyani Bahiratma. Opposite to this is Gyani Samyak Drishti Antaratma. In this way knowing the characteristics of Agyani and Gyani Jiva,  being stationary in uncorrupted own experience characteristics form bheda gyan  one should engage in Bhavana . That Bhavana only is strengthened- Just as a servant purush of king keeping contact with enemies of king is not follower of king, in the same way the worshiper of Paramatma purush is not follower of atma manifesting  in opposite Mithyatva raga etc. form manifestations.  Thus with characteristics of Agyani the three gathas were told in fourth stage.

Now, efforts are made to make agyani understand-

Gatha 23-25: The Jiva, whose intellect is deluded with Agyan and who is accompanied with several bhavas of Moha, raga, dwesha etc., says that these body etc. forms bonded and wealth etc. forms unbonded pudgala Dravyas are mine. Acharya tells him that the Jiva having characteristics of having  Upayoga always as seen in the gyan of omniscient, how can he be pudgala Dravya form to say that this pudgala Dravya is mine? If jiva Dravya  becomes pudgala Dravya form and pudgala Dravya attains Jiva form then you can  say that the pudgala Dravya is mine. (But is does not happen so. )

Commentary: The Agyani jiva has close afflictions with different types of bondages resulting in  non natural bhavas similar to the sapphire stone having closeness with different coloured supports. His Bheda Gyan Jyoti has been subdued due to completely obscured own nature and with great agyan his heart is totally deluded. Such Agyani ignorant jiva without differentiating between self and others, believing those non natural (vibhava) bhavas as own, experiences the pudgala Dravya as ‘this is mine’. ( Just as in sapphire stone due to proximity of different colours, several colour forms are seen,  the own white pure bhava is not seen; in the same way due to affliction of karma the agyani atma’s Shuddha swabhava is obscured – it is not seen hence he believes the pudgala Dravya to be his own). Such Agyani is being told now that O poor Atma! Committing  suicide! Just as elephant etc. animals eating with supreme irrationality eat nice food along with grass, you give up the swabhava of eating like that! The knowledge of omniscient which is like an incomparable jyoti to illuminate all the objects of the world which   has eliminated all the doubts, opposites and uncertainties, in the knowledge of such omniscient it has been  revealed  that the jiva Dravya has nature of nitya upayoga then how he has become pudgala Dravya form that you feel that ‘ this pudgala Dravya is mine’? Since if by anyway the jiva Dravya becomes pudgala Dravya form and pudgala Dravya becomes jiva Dravya form then like experience of  ‘water of salt’ such feeling could be right in reality that ‘this pudgala Dravya is mine’ , but it is not possible in any way.

With illustration the same thing is clarified- Just as saltiness is whose characteristics, such salt is seen to become water form and flowing is whose characteristics, such water is seen to become salt form; since saltiness and flowing do not have contradiction in being together. In the same way the Nitya Upayoga characteristics jiva Dravya is not seen to become pudgala Dravya form  and nitya insentient characteristics pudgala Dravya is not seen to become  jiva Dravya; since like light and darkness, the upayoga and non upayoga have opposition of being together. The corporeal and Chetan can never be one. Hence you be happy in every way. With care experience the own Dravya as ‘this is mine’.

Bhavartha- This Agyani jiva believes pudgala Dravya as own form; he is alerted with preachment  that corporeal and Chetan  Dravya are totally different; in no way they  can be one, thus it is seen by omniscient Bhagwan. Hence o Agyani! Stop  believing other Dravya as own, Give up the false belief.

This meaning is given in kalash form-

Shloka  23: With compassion Acharya says that O Brother! With severe difficulty, even at the cost of life, being curious about tattvas, being neighbour to these body etc. corporeal Dravya for one muhurta experience the Atma due to which observing the grandeur of Atma different from all dravyas you  shall give up the moha of oneness with the body etc. form pudgala Dravya immediately.

Bhavartha- If this Atma experiences own Shuddha nature being different from pudgala Dravya for one muhurta ( being engrossed in it), does not get perturbed due to calamities, then destroying the Ghatiya karmas, generating Keval gyan  he would attain Moksha. Such is the gloty of Atma experience, then after destroying Mithyatva the attainment of Samyak darshan is simple only; hence Shri Guru has preached this primarily.

Tatparya Vritti Commentary– Now efforts are made to make Agyani understand-

The Jiva deluded with Moha buddhi due to Agyan says that ‘this pudgala Dravya is mine’. Which  pudgala? Related to body or unrelated to body such son-wife etc. and mithyatva etc. form raga etc. form bhavas are  described by him  as ‘these are mine’. This is the first gatha.

Now this Bahiratma is addressed- O poor Atma! In the gyan of omniscient the Jiva substance has been seen. How has it been  seen? It is keval gyan darshan upayoga characteristics form – at all times.  How is that jiva? It does not attain pudgala Dravya form in any way, due to which you say that this pudgala Dravya is mine. This is second gatha.

If this jiva becomes pudgala Dravya form and body form  pudgala Dravya becomes jiva form then it can be said that the pudgala Dravya is mine but it does not happen.

Just as – in rainy season the salt melts and becomes water form and in summer the same water becomes salt crystal form, in the same way if Jiva Dravya giving up Chaitanya nature manifests in pudgala Dravya form and pudgala Dravya giving up corporeal and insentient nature manifests in Chaitanya form and non corporeal nature then  your words may be proved to be true. But O poor Atma! It does not happen so, since in it pratyaksh contradiction is seen. Thus this Jiva Dravya different from body, non corporeal, having Shuddha-buddha nature is established. Thus knowing the bheda gyan of body and Atma renouncing all the webs of vikalpa generated due to fruition of Moha carry out bhavana of corruption free Chaitanya chamatkar own Paramatma tattva only,  such is the purport. In this way three gathas in fifth stage were completed for addressing the ignorant agyani.

Now the ignorant jiva says-

Gatha 26: The ignorant jiva says that if the jiva does not have body then the prayer of the Tirthankara and Acharyas would all be Mithya only, hence we believe that the Atma is body only.

Commentary: The Atma only is pudgala in the form of body. If it is not so then the prayers of Tirthankaras and Acharyas would prove to be Mithya. That prayer  is as follows-

Shloka 24: Those Tirthankara and Acharyas are venerable. How are they? With the brightness of their bodies they wash all the  ten directions- cleanses them. With own illumination they obscure the illumination of sun etc. With own beauty they attract the minds of people. With the divine voice they rain nectar of sukh in the ears of bhavyas. They are holder of one thousand eight characteristics.

-          In this form the prayers of  Tirthankaras and Acharyas which has been carried  out, is proved to be Mithya only. Hence it is our ekant nishchaya that the atma only is body, pudgala Dravya. Thus told the ignorant.

Collective Introduction: Now for the refutation  of first side eight gathas have been told. In the first gatha the statement of first side is made and its refutation is in four gathas in the form of acceptance of Nishchaya-Vyavahara and in three gathas the refutation is in the form of Nishchaya Prayer. This constitutes the collective introduction in sixth stage.

Tatparya Vritti Commentary: Firstly, if the jiva and body do not have oneness, then the prayers of Tirthanakaras and Acharyas is waste- such is the stand of ignorant agyani.

O Bhagwan! If Jiva is not body then two tirthankaras are red like kund-flower, two are white coloured  like moon or snow etc. form prayers of Tirthankaras and prayers of Acharyas pure from aspects of desh, kula and family would all prove to be Mithya. Hence my ekant form belief is that Atma is body only . Such is the Gatha of first side.

Achraya Deva says that it is not so. You are unfamiliar with the Naya division. That naya division is as follows-

Gatha 27: Vyavahara naya says that the jiva and body are one only; but in the intent of  Nishchaya naya the jiva and body are never one substance.

Commentary: Just as in the Lok by melting gold and silver together the vyavahara of single mass is carried out, in the same way due to occupation of same kshetra by Atma and body together the Vyavahara of oneness is carried out. Thus the oneness of Atma and body is there in Vyavahara sense but it is not so in Nishchaya sense. Since if observed from aspect of Nishchaya then just as yellowness etc. and whiteness are whose natures, such gold and silver being completely different, they do not have natures of being one substance, hence there is many-ness only. In the same way the natures of Atma and body are Upayoga and non upayoga which are completely different hence the oneness of being  of one substance form is unreal, therefore there is many-ness only. Such is the explicit naya division. Therefore from aspect of Vyavahara naya only the prayer of body implies the prayer of Atma.

Bhavartha: The Vyavahara naya calls the Atma and body to be one and Nishchaya naya calls them different. Hence from aspect of Vyavahara naya the prayer of body is accepted as prayer of Atma.

Tatparya Vritti Commentary-  O disciple! What you have told is not true, since the Nishchaya and Vyavahara nayas have Sadhya-Sadhak bhava mutually which you do not know.

The Vyavahara naya says. What does it say? In reality the jiva and body both are one. But from intent of Nishchaya naya the jiva and body are not one substance at any time. Just as gold and silver in the mixed state are one from aspect of Vyavahara naya, from aspect of Nishchaya naya they are different. In the same way the Jiva and body are different – such is Bhavartha. Therefore from aspect of Vyavahara naya it is alright to accept prayer of body as that of Atma and there is no fault there.

The same thing is told in next gatha-

Gatha  28: By carrying out prayer of the pudgala form body different from jiva the Sadhus believe  that we worshipped and prayed to  the Kevali Bhagwan.

Commentary: Just as in reality whiteness is not the nature of gold, even then due to white nature of silver, the name of gold is called as ‘white gold’ in company of silver. This is only in Vyavahara sense. In the same way in reality the whiteness, redness are not natures of Tirthankara- Kevali purush, even then the gunas of body are whiteness-redness etc., hence in their prayers the Tirthankara-kevali Purush is described as white-red Tirtahankara-Kevali purush forms in Vyavahara sense only; but from aspect of Nishchaya naya the prayer of body does not constitute the prayer of Atma.

Bhavartha: Here someone  asks that Vyavahara naya has been declared as untrue and body is corporeal then the what is the benefit of prayer of corporeal based upon Vyavahara? Its answer is as follows- The Vyavahara naya is not totally untrue. With primacy of Nishchaya it is declared as untrue. For the chhadmastha the Atma of self and others are not visible directly, bodies only are seen. Seeing their peaceful posture the own manifestations occur in peaceful forms. Considering such benefits the prayer with recourse to body is also carried out. By seeing the peaceful posture internally the veetrag bhava is ignited, this is also benefit.

Tatparya Vritti Commentary: The same is clarified again. With prayer of pudgala form body different from jiva the Munis (Gyani) believe that they have carried out the worship of Kevali Bhagwan in Vyavahara sense. Just as gold and silver upon being together, ‘it is white gold’ – such Vyavahara is carried out,  but from aspect of Nishchaya the gold is not white. In the same way the Kevali Bhagwan have white-red  lotus colours – such prayers of body constitute the prayers of Atma in Vyavahara sense, not from  aspect of Nishchaya naya- this is the meaning.

Same thing is told in next gatha-

Gatha 29: It definitely is not worthy of veneration since the qualities of body are not those of Kevali; the one who venerates the qualities of Kevali, he carries out prayer of Kevali in reality.

Commentary: Just as the quality of silver which is whiteness is lacking in  gold hence the gold cannot be named by whiteness definitely, the quality of gold is yellowness etc. and by their names the gold is recognised. In the same way the qualities of body are whiteness-redness etc. which are lacking in Tirthankara-Kevali Purush; hence definitely the prayer of whiteness-redness of the body does not constitute the prayer of Tirthankara-Kevali purush. With prayer of qualities of Tirthankarta-Kevali purush only the prayer of Tirthankara-Kevali purush can be carried out.

Tatparya Vritti Commentary: Now this is established that definitely with prayer of body the prayer of Kevali Bhagwan cannot be accomplished. The prayer of body as described above does not constitute the prayer of Kevali definitely. Why so? Since the whiteness-redness etc. qualities of body are not those of Kevali. Then how the prayer of Kevali is carried out? The one who carries out prayer of infinite gyan etc., gunas of Kevali, he really carries out prayer of Kevali. Just as with words ‘silver has white colour’ does not describe gold, in the same way the prayer of body of Kevali does not constitute the prayer of chidanand natured Kevali Atma from aspect of Nishchaya naya – this is the purport.

Now the disciple enquires that Atma is owner of the body, hence why with prayer of body the prayer of Atma is not valid from aspect of Nishchaya? In reply the Gatha with illustration is told-

Gatha 30: Just by description of city the king is not described, in  the same way with prayer of qualities of body the prayer of qualities of Kevali is not carried out.

Commentary- This is narrated by a verse-

Shloka 25: This city is such that its fort has swallowed the sky (i.e. its fort is quite tall), the rows of gardens has swallowed the grounds ( the gardens around have covered the ground totally) and the moat surrounding the fort reaches the nether world (i.e. the moat is very deep).

In this way with description of city the king does not get described, since although the king is its owner, even so the king is not of the form of fort, garden, moat etc.

In the same way with prayer of boty, the prayer of Tirthankara is not carried out, it is told in next shloka-

Shloka 26: The beauty of Jinendra is supremely glorious, whose all body parts are deformity free and well placed, in whom the natural beauty is there since birth which is incomparable and is pleasing to all and  which is without disturbance like the ocean, without movements.

In this way with the prayer of body that prayer of Tirthankara-Kevali Purush is not carried out,  since although Tirthankara-Kevali purush is owner of body, even then the body parts,  placements, beauty etc. are not qualities of Atma, hence the  Tirthankata-Kevali purush has lack of those  qualities .

Tatparya Vritti Commentary: Now with Atma having prabhutva over the body, even  then from  aspect of Nishchaya naya, the prayer of body does not constitute prayer of Atma. This is told with illustration-

Just as with the description of city by means of fort, garden, moat etc., it  does not constitute the description of the king, in the same way with the prayer of whiteness etc. qualities of Kevali’s body, the prayer of infinite qualities of Gyan etc. of Kevali is not accomplished- this is the meaning. In this way Nishchaya-Vyavahara naya form four gathas were completed.

Now Nishchaya prayer of Tirthankata-Kevali is stated. In that firstly by eliminating the flaw of gyeya-gyayak mixing the prayer is carried out-

Gatha 31: The ones who conquering the senses, know the Atma by means of Gyan Swabhava as different from other dravyas, they are Sadhus stationary in Nishchaya maya . They are really Jitendriya.

Commentary: Those who separating the self from all the three-  dravyendriyas, Bhavendriyas and subjects of the senses experience own Atma as different from all other dravyas, those Munis are Jitendriya from aspect of Nishchaya. Due to influence of eternal uncontrolled bandh paryaya, the division between self and others has been lost ( i.e. the Atma is mixed so much with it  that the difference is not seen).  Such Dravyendriyas which were manifesting in body form were completely separated from self by the expertise of pure practice of differentiation with power of recourse to internally explicit extremely fine Chaitanya Swabhava; this constituted  the conquering of Dravya Indriyas.

The Bhavendriyas which accept their subjects in divided form  engaging in different subject activities ( reveal the gyan in divided form) were conquered by means of one indivisible Chaitanya Shakti which is experienced by knowing them to be completely different from self.  This constituted the  conquering of Bhavendriyas.

Due to closeness of characteristics of knower-known relationship which is seen as mutually one with own experience, such substances which are subjects of Senses e.g. touch etc. and are known by means of Bhavendriyas were totally separated from self by means of incompatibility with  own experience of Chaitanya Shakti; this constituted the conquering of subjects of Senses.

In this way, those Munis who, conquering the Dravyendriyas, Bhavendriyas and subjects of senses eliminating the flaw of Gyeya-Gyayak mixing, by means of gyan swabhava internally singular like stone carving such  Atma is experienced different from all other dravyas in reality, they are Jitendriya Jina in  reality. ( Gyan  Swabhava is not present in insentient dravyas, hence by means of it the Atma is different from all others ) How is that Gyan Swabhava? Floating over all the substances of the world, in spite of knowing them, not manifesting in their form,   internally illuminated with direct illumination , indestructible, self established and reality form  - such is Bhagwan Gyan Swabhava. This  constituted one of the Nishchaya prayer.

( Gyeya  are Dravyendriyas, Bhavendriyas and subjects of senses and Gyayak form Atma is self – the experience of the two was mixed due to obsession with subjects ; now with Bheda Gyan they were separated then the Gyeya-Gyayak mixing flaw was eliminated. )

Tatparya Vritti Commentary- If the Nishchaya prayer is not carried out with prayer of gunas of body then how is Nishchaya Prayer carried out? In  reply it is told that Dravyendriya, Bhavendriya and subjects of the five senses are conquered by differentiating knowledge having characteristics of own experience by experiencing the shuddhatma, he is jina, Jitendriya. This constituted the first Nishchaya prayer.

The one who conquering the Dravyendriyas, Bhavendriyas and subjects of five senses believes, knows and experiences, realises the complete shuddhatma  as different by means of guna  of Shuddha Gyan Chetana. That Atma is called Jitendriya by Sadhus in Nishchaya sense.  Who are they? Those who are knower of Nishchaya definitely. And further – the subjects of panchendriyas like touch etc. are Gyeya and Dravyendriyas and Bhavendriyas are their Gyayak -  such relationship with jiva of mixing form  is the flaw. The conquering of this flaw by means of param samadhi only is the first Nishchaya prayer- this is Bhavartha.

Continued……

Samaysar ..04

 

Gatha 15: The purush who views the Atma as unbonded-untouched, non-different, non-specific ( definite and non conjoined) he observes the entire Jina Shasan. That Jina Shasan is external Dravya shruta and internal gyan form being Bhava shruta.

Commentary: The unbonded-untouched, non different, definite, non specific, and non conjoined such five bhava form experience of Atma is definitely  experience of entire Jina Shasan; since shruta gyan itself is Atma only. Hence experience of gyan is also experience of Atma. But now here, with the revelation of Samanya Gyan and obscuration of Vishesh Gyeya form Gyan, when Gyan alone is experienced then Gyan is directly experienced, even then those who are Agyani,  obsessed with gyeyas, they do not taste it. This is elaborated by means of allegory-

Just as the taste of salt generated in conjunction with several types of vegetables experienced in the form of obscuration of samanya salt and revelation of Vishesh salt is tasted by agyani manushya obsessed with vegetables; but he does not taste the singular undifferentiated form salt generated without conjunction of others in the form of revelation of samanya and obscuration of Vishesh ; and if observed from aspect of reality then the salt tasted with revelation of vishesh only is the salt tasted with revelation  of samanya.

In this way the gyan generated from mixture of different types of gyeyas shapes  and experienced  with obscuration of samanya and revelation of Vishesh having different shapes is tasted by the agyani jivas obsessed with taste of gyeyas, but he does not taste the singular undifferentiated form gyan, generated without the conjunction of several gyeya shapes and experienced  with revelation of samanya and obscuration of Vishesh.  In reality if it is considered then the gyan which is experienced with the revelation of Vishesh, the same gyan is experienced with revelation of Samanya. For detached Gyanis upon experiencing only salt without conjunction of other dravyas , everywhere it tastes like salt form , in the same way the Atma also upon experiencing without conjunction of other dravyas, everywhere with Vigyan-ghan nature it tastes in gyan  form. 

Bhavartha : Here the experience of Atma itself has been called as experience of Gyan. The Agyani people are obsessed with subjects of sensory knowledge – Gyeyas. They taste only gyeyas which is Gyan manifested  in different shape forms with subjects of senses. But they do not taste the gyan alone different from gyeyas. And those who are Gyani and not obsessed with Gyeyas, they taste singular gyan different from gyeyas only. Just as taste of salt different from that of vegetables is tasted in salt form, they taste in the same way, since gyan is Atma and Atma is Gyan. In this way in the Undifferentiated Drishti of Guna-Guni, different from all other  dravyas, stationary in singular form in own paryayas, one with own gunas,  experience of own nature different from bhavas generated with the nimitta of others  is experience of Gyan. This experience is Bhava Shruta Gyan form  experience of Jina Shasan. From aspect of Shuddha naya there is no difference between them.

Same meaning is revealed in Kalash form verse-

Shloka 14: Acharya says that let us attain that supreme- bright illumination which is overflowing with manifestation of Chaitanya at all times, just as a crystal of salt takes recourse to one salty taste,  in the same way the brightness which takes recourse to one gyan nature, the brightness which is indivisible, which is not divided into shapes of gyeyas, which is unperturbed, which does not have restlessness generated by  ragas with the nimitta of karmas , which is visibly illuminated internally and externally in indestructible form – such gyan gets to be  known, which is natural, which is not created by anyone and whose grandeur is always in fruition, which is perceived in singular form.

Bhavartha- AcharyaDeva  has prayed that let us attain that singular form Gyan Anand form Jyoti for ever.

The next gatha is intimated with the shloka-

Shloka 15: This earlier described only one  Gyan form  Atma should  always be experienced in two ways by divisions of Sadhya-Sadhak bhava by the people desirous of attainment of own nature.

Bhavartha- Atma is only one in Gyan form  but its complete form is Sadhya Bhava and incomplete form is Sadhak Bhava. Thus with divisions of two bhava types, only one has to be experienced.

Tatparya Vritti Commentary:  In the earlier Gatha the description of Shuddhatma experience only is the uncorrupted own experience form Gyan experience, this is told in next gatha-

The Karta purush who sees and knows, experiences . Whom? Shuddhatma. How is that Shuddhatma? Unbonded-untouched, here bonded word implies synthetic bondage and touched word implies conjunction alone. Like lotus leaf in water, the Atma is untouched with Dravya karma-No karma. It is same to same like mud. ( Atma in nar-narak etc. paryayas in  Dravya form is same to same.) Unspecific like gold, without divisions ( atma is devoid of divisions of gyan-darshan etc.) Like ocean the Atma is definite stationary. Like water without heat ( non conjoined cold nature) from aspect of Nishchaya naya Atma free of conjunction of other Dravya is non conjoined. The definite and non  conjoined both adjectives are not there in sutra then how they have been incorporated in meaning? Upon asking,  he replies- Due to capability they have been incorporated. 

How they have been included? The meaning of sutra is inclusive of context of shastra- based upon these words hence it has been included. This atma sees, knows. What? The Jina Shasan, Arth- samay form Jina faith. Complete Dwadashang form. How is that experience? It is Apadesh and Sutra form. Apadesh is the word which describe the padartha and the meaning of words is Dravya shruta. Sutra means gyan form bhava shruta i.e. the gyan form atma only is sutra. In this way the one described by Shabda samay form Dravya shruta and the one which is gyeya of gyan samay form bhav shruta, that is called as Apadesh Sutra madhyam.

Here the implication is that just as piece of salt in spite of  being salty taste form, to agyani people it appears to be having different taste in conjunction with fruit vegetable or leaf vegetable form other dravyas. But to Gyani people that piece of salt always taste salty only. In the same way the Atma, in spite of  being indivisible Gyan natured form,  to the Agyani people corrupted from Nirvikalpa Samadhi state,   it appears divided gyan form in divisions of gyeya having touch-taste-smell-word-colour etc. while to Gyani people the same Atma appears to be indivisible Keval Gyan form only. For this reason with experience of indivisible Gyan form Shuddhatma the gyan of complete Jina shasan is attained. Believing thus renouncing all Mithyatva ragas etc. the bhavana of Shuddha Atma should be practiced. Here Vishesh is that Mithyatva should mean darshan moha and ragas etc. should mean Charitra Moha- this should be known everywhere.

Extra gatha 3: Here in this gatha it is told that with Bhavana of shuddhatma, Samyak gyan etc. are attained.

Gatha – From aspect of Nishchaya my Gyan has Atma, my Darshan and my Charitra have Atma. In Pratyakhyan there is Atma and in my Samvar and Yog there is Atma.

Commentary: Shuddhatma definitely is mine. In which aspect? From aspects of samyakGyan-darshan-charitra- Pratyakhyan- Samvar-Yog-Bhavana. What is the meaning of Yog? In Nirvikalpa Samadhi, Param Samayik, Param  Dhyan, all these have same Bhava. By engaging in dhyan of shuddhatma free of Bhog- desire- Nidan-bandh-Shalya etc. all bhavas, Samyak Gyan etc. are attained. In this way with  primacy of Shuddha naya  in the first stage three gathas were completed.

Now it is told in next gatha that Darshan-Gyan-Charitra are  Sadhak Bhava-

Gatha 16: The darshan-Gyan-Charitra should always be practiced  by sadhu Purush.  From aspect of Nishchaya naya, these three should also be known as one Atma only.

Commentary: With the  bhava by which this Atma can be Sadhya and Sadhan, with that bhava it should always be experienced. Considering this the others are addressed in Vyavahara sense that ‘ Sadhu purush should always practice Darshan,  Gyan, Charitra.’ But if observed from aspect of reality then all these three are one Atma only; since they are not another thing, but paryayas of Atma only. Just as Gyan, Shraddhan and conduct of DevaDatta by not trespassing the nature of Deva Datta are DevaDatta only, not another thing. In the same way in Atma also the Gyan, Shraddhan and conduct of Atma by not trespassing the nature of Atma are Atma only, not another thing. Hence it establishes automatically that one Atma only should be experienced.

Bhavartha- Darshan, Gyan, Charitra – all three are paryaya of Atma, not different things. Hence Sadhu Purush should practice one Atma only, this is Nishchaya and even with Vyavahara the same should be preached to others. 

The same is described in Kalash form-

Shloka 16: From aspect of Praman Drishti this Atma at the same time has several states ( Mechak)  and has single state (Amechak) also. In darshan-Gyan-Charitra it has three states while in self there is oneness with self.

Bhavartha: From aspect of Praman  Drishti the three kaal form substance is observed in Dravya-paryaya form, hence Atma should also be seen as one-many form together.

Now Naya consideration is narrated-

Shloka 17 : Atma is one, even then  from aspect of Vyavahara naya,  on account of three natures it has many forms ( Mechak), since it manifests in darshan, Gyan and Charitra – in these three bhava forms.

Bhavartha: From aspect of Shuddha Dravyarthika naya, Atma is one; when this naya is made primary then paryayarthika naya becomes insignificant, hence telling that one manifested in three forms is Vyavahara which is untrue also. Therefore from aspect of Vyavahara naya,  the Atma is called as “Mechak” due to manifestations of darshan, Gyan, Charitra forms.

Now real naya is stated:

Shloka 18: If observed from aspect of Shuddha Nishchaya naya, then Atma is singular form revealed gyayak-Jyoti form. Since from aspect of Shuddha dravyarthika naya its nature is to separate  it from swabhava of all other Dravya and vibhavas occurring with the nimitta of others, hence it is Amechak – Shuddha singular form.

Bhavartha- If observed from aspect of undifferentiated Drishti ignoring the differentiated Drishti, then Atma is singular form, the same is Amechak. 

Atma has been called as Mechak-Amechak from aspects of Praman-naya. Eliminating its worries, the Siddhi of Sadhya should be carried out whichever way possible- this is told  in next shloka-

Shloka 19: This Atma is Mechak- differentiated several form and is Amechak -undifferentiated singular form. Be done with such worries. The Siddhi of Sadhya Atma is done with the three bhavas- darshan, gyan and charitra, no other way, ( this is the rule)

Bhavartha- The attainment of Shuddha swabhava of Atma or the complete Moksha is the Sadhya. Atma is Mechak ot Amechak- with such thoughts the Sadhya does not get established. Instead Darshan i.e. observation of Shuddha nature, Gyan i.e. directly knowing the Shuddha nature of gyan and Charitra i..e. being stationary in Shuddha swabhava only establishes the Sadhya. This only is Moksha Marg, none other. Vyavahari people understand by differentiation in paryaya hence it has been explained with divisions of gyan, darshan and Charitra.

Tatparya Vritti Commentary- Further from  primacy of differentiated-undifferentiated jewel trio three gathas are told. These are as follows- In the first Gatha in first half the Bhavana of differentiated jewel trio and in the second half the bhavana of undifferentiated jewel trio is stated- from aspect of Vyavahara naya the Sadhu purush should always practice Samyak darshan- Samyak gyan- Samyak charitra at every samaya. Then know these three also. Know Shuddhatma only. Know with Shuddha Nishchaya or Nishchaya naya. Here the implication is that In Nirviaklpa samadhi all the three Samyak darshan-Samyak Gyan- Samyak Charitra all three are there devoid of Panchendriya sensory  subjects, anger etc. kashayas.

Same objective is stated in two  gathas with Allegory-

Gatha 17-18: Just as someone desirous of wealth knowing the King carries out his Shraddha, then  with efforts he follows him i.e. serves him beautifully, in the same way the one desirous of Moksha should know the Jiva form King, then should have Shraddhan of the same  and later follow the same i.e. get engrossed by experience.

Commentary: Definitely some person desirous of wealth should know the king with efforts that ‘this is the king’, then have shraddhan of the same ‘ this surely is king and with his service definitely wealth would be attained’  and later follows him, serve him, remain obedient to him, please him; in the same way the one desirous of Moksha should firstly know the Atma and then have shraddhan of the same that ‘this only is Atma, with its conduct surely karmas can be eliminated’ and later follow it only- with experience get engrossed in the same, since Sadhya karma free state i.e. undifferentiated Shuddha form – its siddhi is attainable in this way only, other wise it is not attainable. (i.e. the Sadhya is attained this way only and not any other way.)

(The same is explained further) – In spite of being mixed with several paryaya form different bhavas, upon experiencing the soul, with  the expertise of differentiating gyan in every way , “ the one being experienced is myself only “ – with such Atma Gyan , ‘the Atma is same as it is known’ with such characteristics the realisation fructifies, then being different with other bhavas, being capable of remaining stationary without doubts the Atma is established with fruition of conduct of Atma. The Siddhi of such Sadhya Atma is thus attained. However even  when such experience form Bhagwan Atma which is always being experienced by all young and old, on account of eternal bandh having oneness with the dravyas, for the Agyani ‘this experience is myself‘ – such Atma gyan does not fructify and in its absence the shraddhan of unknown is like horn of donkey, therefore the shraddhan also does not get generated. Then with the inability of remaining steady in Atma without doubts differentiating with all other bhavas, with non fruition of conduct of Atma he is unable to attain the Atma. In this way the Siddhi of Sadhya Atma is thus not possible.

Bhavartha -  The Siddhi of Sadhya Atma is by means of Darshan-Gyan-Charitra only and not any other way; since firstly one should know the Atma that the one being experienced is myself. Subsequently its realisation form Shraddhan occurs since without knowing whose shraddhan would be done? Subsequently differentiating from  all other bhavas be stationary within  self – this way Siddhi is attained. But if one does not know itself then shraddhan can also not be attained, and in such a case how the stability in state can be attained? Hence it is definite that any other way siddhi cannot be attained.

Now,  verse describing  same meaning is told in kalash form-

Shloka 20: Acharya says that infinite (indestructible) Chaitanya is whose symbol such Atma Jyoti is being experienced by us continuously since without its experience any other way the siddhi of Sadhya Atma does not occur. That Atma Jyoti is such that it has embraced (jewel) trio form in some way and even then it does not forgo oneness and which is under fruition with purity.

Bhavartha- Acharya says that the one who has attained trio-ness in some way from aspect of paryaya Drishti, even then from aspect of Shuddha Dravya Drishti which has not given up oneness, and which is fructifying in  pure  infinite Chaitanya form, such Atma Jyoti is being experienced by us continuously. Here the implication is that those who are Samyak Drishti people, they should experience the same way as we are doing.

Commentary- Now, someone may argue that  Atma is one with gyan  and not separate, hence it experiences gyan always; then why preachment for veneration  of gyan is being given ? Its answer is as follows- it is not so. Although Atma is one with gyan, even then he has not experienced gyan  even  for a moment; since gyan is generated in two ways – either by own realisation or by teaching from others. ( Either upon  attainment of Kaal Labdhi he himself knows or  someone preaches then he knows- just as a sleeping person either wakes up by himself or by other waking  him up) .

Here the question arises that if it is so then  before knowing whether Atma was Agyani only, since he always has ignorance?

Its reply- it is so, he is Agyani only.

Tatparya Vritti Commentary- Now the above described bhavana of differentiated-undifferentiated jewel trio is clarified in next two gathas by an illustration and its siddhant. This is clear that some person  knowing  the king by means of his flag, parasol etc. kingly symbols carries out Shraddhan that ‘this is king only’ and later after gyan-shraddhan he follows the king – taking  recourse to him he serves him. How? Desirous of money or livelihood, he serves him in every possible way. This constitutes  the illustration form gatha. In the same way clearly the Shuddha Jiva form king is worthy of knowledge by gyan of uncorrupted own experience. In the same way this Nitya blissful singular natured shuddhatma is free of ragas etc. – thus it should be decided. It is worthy of experience with Nirviklapa  Samadhi- that shuddhatma only by the Atma desirous of Moksha- this is the Siddhant. Here the implication  is that with contemplation of Paramatma of the form of bhavana of differentiated-undifferentiated jewel trio all desired can be attained, then what is the purpose of different Shubha-Ashubha vikalpa webs? No purpose is served.  In this way with narration of primacy of differentiated-undifferentiated jewel trio the three gathas are completed in second part.

Now here it is enquired that how long this Atma remains ignorant, pray tell. In answer the Gatha sutra is narrated-

Gatha 19: So long as this Atma has spirit of ‘this is me’ and ‘these are karma-no karma in me (my atma)’ in Gyanavarana etc. Dravya karma, Bhava karma and body etc. no karmas, till then this Atma is ignorant.

Commentary- Just as in touch, taste, smell, colour etc. bhavas and wide, deep, accommodation form  stomach etc. shaped manifested skandhs of pudgala ‘this is pot’ – in this way and in the pot ‘these are  touch, taste, smell, colour etc. bhavas and wide, deep, stomach etc. shaped manifested pudgala skandhs’ – in this form undifferentiated experience of the thing is attained; in the same way karma-moha etc. internal manifestations and no karma- body etc. external substances all are manifestations of pudgala  and they dishonour the Atma. ‘This is me’ in this form and in the Atma ‘ these karma-moha etc. internal and no karma- body etc. external things are pudgala manifestations dishonouring the Atma’ – in this form the undifferentiated experience in thing is there, till then the Atma is ignorant. And when, just as the cleanliness of the mirror only makes the shapes of self-others perceivable and the heat and flame belong to fire only; in the same way the shapeless Atma has only knowingness of knowing self and others  and karma and no karma belong to Pudgala- in this way by self or with preachment of others, whose roots is  differentiating  knowledge, such realisation prevails then only the Atma would be Gyani.

Bhavartha – Just as in touch etc. the experience of pudgala and in pudgala the experience of touch etc. is felt i.e. both are experienced in one form, in the same way so long as the delusion of Atma  in karma-no karma  and that of karma-no karma in Atma is felt i.e. both appear the same, till then he is ignorant. And when  he knows that Atma is knower only and karma-no karma belong to pudgala only then he becomes gyani. Just as in mirror the flame of fire is seen and it is realised that ‘flame is in fire only, it has not entered the mirror, and the one seen in mirror is cleanliness of the mirror only’; in the same way ‘the karma- no karma have not entered own Atma; the cleanliness of gyan of Atma is such that the image of gyeya is seen in it; in the same way the karma-no karma are gyeya hence they are  seen there’ – such differentiation form experience when Atma attains by himself or with preachment then only he gets to be Gyani.

Same meaning is described in the Kalash next-

Shloka 21: Those purush who either on their own or due to preachment of others, whichever way, whose prime reason for generation is differentiating knowledge such stable experience of Atma they attain, those purush only like mirror are continuously corruption free from the nature of infinite bhavas reflected within them.  The shapes of gyeya which are perceived in their gyan but  they do not get corrupted in raga etc. form from them.

Tatparya Vritti Commentary- Now  with primacy of independent narration three gathas are told. These are – So long as the jiva does not have differentiating knowledge of self and others, till then he remains  Agyani; but how long he remains Agyani is not known- Upon asking they answer in first   gatha –

Just as the colour etc. form gunas are there in the pot and pudgala skandh are manifested in pot form and colour etc. are pot – such undifferentiated realisation is there; similarly in gyanavarana etc. Dravya karma,  raga etc. bhava karma and body etc. no karma ‘this is me’ such realisation  is there and ‘within me  these karma-no karma are there’ such realisation is there. So long as this explicit form buddhi of oneness of Shuddha-buddha singular natured own paramatma Dravya with karma-no karma is there, till then he remains ignorant Bahiratma devoid of Swanubhuti (own experience) . Those Atma who attain Shuddhatmanubhuti whose root is BhedaVigyan (differentiating knowledge) either themselves on their own with own buddhi  or by means of other’s preachment being addressed, they remain corruption free in spite of presence of Shubha-ashubha dravyas like uncorrupted mirror remaining unaffected by images of the reflected gyeya objects. – such is Bhavartha.

Extra Gatha 4: Now when the Shuddha jiva manifests without ragas then Moksha is attained  and when manifestations are in raga form with  Ajiva body etc. then bandh occurs. This is told here-

Gatha: In the present times,  depending upon where the Upayoga is engaged i.e. either in Shuddha Paarinamik Bhava or body etc. non atma, accordingly the Moksha or bandh occurs. Thus omniscient Bhagwan has informed in brief.

Meaning: In the present times where the Upayoga is engaged -engrossed with buddhi of engrossment or veneration in own Shuddha jiva or body etc.; there only by being engrossed in jiva-ajiva body etc. results in bandh and engrossment in jiva shuddhatma results in Moksha – this is told in brief by Omniscient Bhagwants. Knowing this engrossment should be done in Sahajanand singular natured own Atma  and contrary  to this with other Dravya detachment should be carried out- this is the implication.

Extra Gatha 5: Now from aspect of Ashuddha Nishchaya naya, Atma is karta of ragas etc.  Bhava Karma and from aspect of Anupacharita Asadbhoot Vyavahara naya he is karta of Dravya Karmas. This is told-

Gatha: From aspect of Nishchaya naya, the bhava in which the Atma is engaged, he is karta of that bhava; from aspect of Vyavahara naya he is karta of pudgala karma.

Meaning : The Atma who is karta of raga etc. form  bhavas, he is karta of that bhava or manifestation. From aspect of Ashuddha Nishchaya naya he is karta of Ashuddha bhavas and from aspect of Shuddha Nishchaya naya, he is karta of Shuddha bhavas. Here the manifestation of bhavas only is the deed. From aspect of Anupacharita Asadbhoot Vyavahara naya he is karta of pudgala Dravya karma etc. Here jiva is karta of raga etc. – this is told. These raga etc. are cause for world, hence the one desirous of Moksha, fearful of the world should engage in bhavana of Shuddha Dravya-guna-paryaya form own Paramatma free of all ragas etc.  Vibhavas – this is the purport.  In this way from  primacy of independent addressal three gathas were completed in third stage.

Continued…..

Samaysar …03

 

The commentator narrates the same in Kalash form-

Shloka 4: Nishchaya and Vyavahara- the subjects of these two nayas are mutually contradictory; that contradiction is erased by the words of Jina Bhagwan which are indicated with ‘Syat’ term. Those people who practice them with keen interest, they themselves abandon the fruition of Mithyatva Karma and  immediately see the Atma in grand supremely  illuminated jyoti form. That Samaysar form Shuddha Atma is not produced new; but earlier it was obscured with karmas which has now become explicitly revelation form. And it does not get divided by the absolute ekant form stands  of Kunaya (bad naya), it is hindrance free.

Bhavartha – Jina vani is Syadvad form. Where two nayas have contradiction in subjects, e.g. the one which is sovereignty form that does not become non sovereignty form, the one which is one that does not become many, the one which is Nitya does not become Anitya, the one which is divisions form that does not become undivided form, the one which is Shuddha that does not become  Ashuddha etc. – there by means of Jina vani that in certain aspects the thing is existent in Sovereign- Non Sovereign form, one-many form, Nitya-Anitya form, Divided-Undivided form – describing thus the contradiction is reconciled, untrue imagination is not carried out. In the Jina vani, in Dravyarthika and Paryayarthika both nayas,  out of necessity treating Shuddha Dravyarthika naya as primary it is called as Nishchaya  and the Ashuddha Dravyarthika form Paryayarthika naya is treated insignificant to describe Vyavahara. In such Jina words those people who engross, they attain the Shuddha atma in reality – others totally ekantvadi Samkhya etc. followers cannot attain it, since the thing is not subject of absolute Ekant side, even then accepting only one dharma only they imagine the thing in unreal form- which is untrue, hence they are Mithya Drishti with hindrance.

-          In this way the introduction was carried out in twelve gathas.

Now Acharya describes the form of Nishchaya Samyaktva with Shuddha naya as primary. In the primacy of Ashuddha naya ( vyavahara naya) the shraddhan of jivas etc. Tattavs is declared as Samyaktva, whereas here knowing those Jivas etc. tattvas by means of Shuddha naya results in Samyaktva, this is told. The commentator authors three shlokas for informing the same. In the first shloka  it is told that although Vyavahara naya is called as meaningful in some respect, even then it is not of much use –

Shloka 5. In the first stage till the attainment of Shuddha nature is not accomplished, till then the Vyavahara naya is called as hand support to such people who have put their first step on this path. Even then to those people who observe the subject of Shuddha naya form supreme ‘Arth’ within themselves which is Chaitanya marvel form devoid of bhavas of other dravyas, have belief in the same, and engrossing in that form they attain charitra bhava, for them this Vyavahara naya is not at all meaningful.

Bhavartha: With gyan, shraddhan and Acharan of Shuddha nature, the Ashuddha naya is of no use.

Now the form of Nishchaya Samyaktva is told-

Shloka 6: Observing this Atma as different from other dravyas only is Samyak Darshan  as a rule. This Atma is pervasive within own Guna-Paryayas and by means of Shuddha naya it is established to be in Ekatva form and it is complete  block of Gyan. The Atma is same form as Samyak darshan hence Acharya prays that ‘renouncing the tradition of nine Tattvas, one Atma alone  be attained by us .”

Bhavartha : This Atma, which is pervasive within all natural and Naimittik states form guna-paryaya divisions, has been declared to be in ekatva form from aspect of Shuddha naya. From aspect of Shuddha naya the gyayak alone is shown to have singular shape, observing it to be different from all other dravyas and bhavas of other dravyas; having such shraddhan is Samyak darshan as a rule. The Vyavahara naya calling the Atma as several divisions form describes the Samyak darshan to be several divisions form, there anomaly exists and rule does not prevail. Upon reaching the border of Shuddha naya the anomaly does not remain hence it becomes rule form. The Atma,  subject of Shuddha naya is complete block of gyan – gyan  natured knowing all the Lokalok. Samyak darshan is shraddhan form of such Atma. This is not a different substance, it is manifestation of Atma only. Hence it is Atma only. Therefore the Samyak Darshan is Atma, nothing else. Here it should be understood specially that the naya is part of Shruta Praman, hence Shuddha naya is also part of Shruta praman. The Shruta Praman is Paroksh  ( indirect) , since the thing is known by means of words of Agam of omniscient; hence this Shuddha naya is different from all dravyas, pervasive in all the paryayas of Atma, complete Chaitanya Keval gyan form –shows  the extraordinary Chaitanya dharma knower of all Lokalok in Paroksh way. When this Chhadmastha jiva follower of Vyavahara, deciding Agam as Praman, carries out shraddhan of complete Atma shown with Shuddha naya, then such shraddhan is Nishchaya Samyak darshan. So long as the Shraddhan of Jiva etc. divisions form Tattvas subject of Vyavahara naya only is there, till then Nishchaya Samyak darshan is not attained. Hence Acharya says that renouncing the chain of nine tattvas, the subject of Shuddha naya form one atma alone be attained by us; we do not wish anything  else. This is prayer of Veetrag state, it is not naya perspective. If only nayas are always sided with, then it is Mithyatva only. Here someone  enquires that Atma is Chaitanya , if that much alone is experienced then  whether that much shraddha is Samyak darshan or not? The answer is- leaving  apart nastiks all other faith followers believe Atma to be Chaitanya alone; if that shraddha alone be called Samyak darshan then all would be established to have Samyak darshan. Hence only by having shraddhan of complete atma as described in the vani of omniscient, with such shraddhan only nishchaya samyaktva is attained, this should be understood. 

Now the commentator Acharya tells in the following shloka that ‘then the Atma Jyoti, different from all dravyas get revealed which is under control of Shuddha naya’-

Shloka 7: Subsequently different Atma Jyoti under control of Shudha naya gets revealed which does not forgo its oneness in spite of being existent in Nine Tattvas.

Bhavartha: Atma in the states of nine Tattvas is seen in several forms; if its different nature is considered then it does not forgo its Chaitanya chamatkar (miraculous) Jyoti form.

Tatparya Vritti Commentary: In the earlier Gatha it was told that the Jiva taking recourse to real naya becomes Samyak Drishti. But in this Gatha it is told that not only real Nishchaya naya is meaningful to the Jivas stationary in Nirvikalpa Samadhi; but Vyavahara nya is also meaningful for preventing the  Mithyatva, senses related Kashaya bhava form corrupted dhyan in Savikalpa state sometimes to the  jivas in the primary state devoid of Nirvikalpa Samadhi similar to the benefit of lower purity gold in the absence of availability of complete purity gold – Thus  it  is informed. Shuddha naya is Nishchaya naya. How is Shuddha naya? Where description of Shuddha naya is there, there Shuddha order is there. Shuddha naya is worthy of knowledge, should be experienced. By whom? Those desirous of viewing Shuddha atma.

Why is it worthy of knowledge? Since like gold of purity of sixteen cycles, in the period  of the undifferentiated jewel trio form Samadhi,  the Shuddha naya is meaningful. It is not meaningless. The Vyavahara is preached by Vyavahara which  describes differentiated vikalpa form paryaya. That Vyavahara naya is meaningful like the benefit of lower purity gold. For whom? Those people who are stationary in their Ashuddha bhava. In other words from aspect of Asanyat Samyak Drishti or that of Shravak, having Shubhopayoga having characteristics of Sarag Samyak Drishti Or from aspect of Pramatta-Apramatta Sanyat, who are stationary in differentiated jewel trio form shubhopayoga. Where are they stationary ? In those  Jiva padartha- this is the Bhavartha.

-          In this way with narration of Nishchaya Vyavahara naya, with two gathas the fifth stage is completed. In this way with fourteen gathas and five stages the introduction is completed.

Now knowing with Shuddha naya is Samyaktva , this is told by Sutrakar in Gatha-

Gatha 13: These nine Tattvas – Jiva, Ajiva, punya, pap, asrava, samvar, nirjara, bandh and Moksha known by means of real naya are Samyaktva.

Commentary: These jivas etc. nine tattvas known with real naya are Samyak darshan only ( this is the rule); since for practice of teertha (Vyavahara dharma) the nine tattvas have been described by nonreal naya ( Vyavahara naya) whose characteristics are jiva, ajiva, punya, pap, asrava, samvar, nirjara, bandh and moksha – by attaining oneness with real naya within  them, the experience of Atma established in Shuddha naya form – whose characteristics is Atma Khyati, is attained. ( By knowing nine tattvas with Shuddha naya the experience of Atma is attained, for this reason this rule is described). There the corruptible and corrupter – both are punya and both are pap, the doer of asrava and one eligible for asrava – both are asrava, the   one eligible for samvar and doer of samvar- both are samvar, the one eligible for Nirjara and the one doing  Nirjara – both are Nirjara, one eligible for bandh and the one causing bandh – both are bandh, one eligible for Moksha and one doing Moksha – both are Moksha; since for one alone the attainment of punya, pap, asrava, samvar, nirjara, bandh, moksha alone are not possible. Both are jiva and ajiva ( out of the two one is jiva and other is Ajiva).

If observed from aspect of coarse view point then by experiencing the eternal bandh paryaya of jiva-pudgala in one form, these nine tattvas are true, real and by experiencing near the nature of one jiva Dravya alone, they are unreal, untrue ( They are not one with jiva nature). Hence in these nine tattvas with real naya only jiva alone  is illuminated.  In the same way if observed with inner view point, then the gyayak bhava is jiva and the means for jiva corruption is ajiva, and punya, pap, asrava, samvar, nirjara, bandh and moksha are whose characteristics, such nine tattvas are only degeneration  of jiva and punya, pap, asrava, samvar, nirjara, bandh, and moksha are  ajiva means of degeneration. Thus these nine tattvas, leaving apart of nature of jiva , self and others are whose cause,  experiencing in the form of single Dravya paryayas form they are  real and experiencing near the nature of jiva Dravya which is unchanged at all times,  they are unreal- untrue. Therefore in these tattvas with real naya only jiva is illuminated. In this way illuminated in oneness form this is experienced by means of Shuddha naya form. And the experience is Atma Khyati ( recognition of Atma) only. And the Atma Khyati is Samyak darshan only. In this way this is flawless description, without hindrance.

Bhavartha: If observed from aspect of Shuddha naya amongst these nine tattvas then only Jiva is being revealed in Chaitanya-Chamatkar (miraculous) illumination form, besides these the nine tattvas are not seen differently at all. So long as Jiva does not have knowledge of Jiva tattva in this form, till then he is Vyavahara Drishti, he believes in nine tattvas differently. From aspect of Bandh-paryaya form Drishti of Jiva-pudgala these substances appear to be different; however when from aspect of Shuddha naya the own forms of Jiva-Pudgala are seen differently then these punya-pap etc.  seven tattvas are nothing. These occurred due to nimitta-naimittik bhava and when the nimitta-naimittik bhava got eliminated then  with Jiva-pudgala being different no other substance can be established. The substance is Dravya and the own bhava of Dravya remains with Dravya only and the nimitta-naimittik bhava remains absent only. Therefore by knowing jiva with Shuddha naya only  Samyak darshan can be attained.  So long as nine substances are known differently and Atma is not known with Shuddha naya, till then  he is Paryaya Buddhi.

The same is told in this kalash-

Shloka 8: In  this way the Atma Jyoti hidden within these nine tattvas is revealed by taking it out with Shuddha naya, just as singular gold is    drawn out hidden within the mass of metals. Hence O Bhavya Jivas! Always observe it in singular form different from other dravyas and the nimitta-naimittik bhavas produced with them. This Jyoti at every step i.e. in each paryaya is illuminated in Chaitanya-chamatkar form.

Bhavartha- This Atma was appearing in different forms in all states. It has been shown to be Chaitanya Chamatkar form by means of Shuddha naya, hence experience it always as singular form and do not follow ekant of paryaya buddhi- such is preachment of Shri Gurus.

Commentary-  Now, just as knowledge of one jiva alone is told to be  real  amongst the nine tattvas, in the same way the means of attainment of Atma illuminated in singular form   which are Praman,  Naya, Nikshep, these    are also unreal from aspect of Nishchaya, within them also this atma only is real ( since with divisions of gyeya and words the Praman etc. have several forms). Out of them firstly Praman is two types- Paroksh and Pratyaksh. The one which manifests by means of accessible ( like Indriyas/senses and mind etc.) and inaccessible (like illumination, preachment etc.) other substances, that is Paroksh and the one which manifests only by means of Atma only in definite form is Pratyaksh. ( Praman is Gyan and it is of five types- Mati, Shruta, Awadhi, manah paryay and Keval. Out of them  Mati and Shruta Gyan are Paroksh, Awadhi and Manah paryay are partial pratyaksh and Keval gyan is totally pratyaksh. Hence these two types of Praman are there.) These two upon experiencing the differences  of Pramata ( the one attaining knowledge), Praman (knowledge)  and Prameya ( subject of knowledge), they  are real and true and where all these differences have become insignificant, experiencing near the nature of  such one jiva, these are unreal, untrue.    

Naya are of two types- Dravyarthika  and Paryayarthika. There in the Dravya-Paryaya form substance, the one which provides experience of Dravya primarily is Dravyarthika naya and the one which  provides experience of paryaya primarily is Paryayarthika naya. These two nayas upon experiencing the divisions of Dravya and paryaya, they are real, true but upon experiencing  the nature(Chaitanya alone) of Shuddha substance form Jiva unembraced with both Dravya and paryaya, they are unreal, untrue.

There are four divisions of Nikshep- naam ( name), sthapana( installation), Dravya and bhava. Even without presence of a guna(quality) within the substance calling the substance with the name of that quality ( for Vyavahara) is Naam Nikshep. ‘This is that thing’ -  in this way another substance is told as representative of other substance ( in the form of idol), such is Sthapana Nikshep. Describing the thing by means of its past or future paryaya in the present is Dravya Nikshep. Describing      the thing by means of its present paryaya in present is Bhava Nikshep. These four Nikshep upon experiencing by means of own different characteristics, they are real, true  while upon experiencing the jiva nature having one Chaitanya characteristics devoid of other characteristics , all these four are unreal, untrue. In this way amongst the Praman-Naya-Nikshep only jiva is illuminated in real form.

Bhavartha- The details of subject of Praman-Naya-Nikshep should be known from the granths dealing with that subject. With them the Dravya-paryaya form substance gets established. In the Sadhak state these are real anyway since they are specifics of Gyan only. Without them if it is attempted to establish the substance by any other means  then it becomes erroneous.  There are three ways for elimination of Vyavahara – in the first stage by knowing the real substance by means of Praman etc., to establish the Gyan-Shraddhan; upon establishment of Gyan-Shraddhan there is no need for Praman etc for Shraddhan. But in the second stage with recourse to Praman etc. specific gyan is attained and YathaKhyat Charitra of the form of complete absence of raga-dwesha-moha karma gets revealed, by which  Keval Gyan is attained. Upon attainment of    Keval Gyan there is no need for  recourse to Praman etc. Subsequently third stage is Siddha state , there also there is no recourse.  In this way in Siddha state there is absence of Praman-Naya-Nikshep.

This is elaborated with the kalash form Shloka- 

Shloka 9: Acharya experiencing the Shuddha naya ignoring all these differentiations, says that after experiencing the subject of Shuddha naya - the Chaitanya chamatkar form mass of illumination form Atma, the mass of nayas does not fructify, Praman gets subdued and where the group of Niksheps vanish, we do not know. What more can we say? Duality itself is not seen.

Bhavartha: Ignoring the differentiations it is told that leave apart the subject of Praman, naya etc. , with Shuddha experience no duality is perceived, singular Chaitanya alone is seen.

Here Vigyan Adwaitvadi and vedanti say that lastly the Adwait only was experienced in  real form- the same is our view, what did you tell differently? Its reply- In your faith the adwait is believed to be absolute. If absolute adwait is accepted then the external things get eliminated and such absence is contradictory directly. In out faith the external things are not eliminated. When the vikalpa is eliminated by Shuddha experience then Atma attains supreme bliss. Hence for experiencing it is told that “In shuddha experience the dwait does not get perceived.” If external things are eliminated then atma also gets  eliminated and the context of Shunyavad would prevail. Hence the nature of things does not get established from the way you tell and without true shraddha of nature of things, the Shuddha experience is also Mithya form; with context of shunya your experience is also like experience of flower in the sky.

Now fruition of Shuddha naya occurs, this is informed in following Shloka:

Shloka 10: Shuddha naya gets fructified revealing the Atma nature. The nature of Atma is revealed to be different from  other Dravya, bhavas of other Dravya and own vibhava occurring with the nimitta of other Dravya – all such other bhavas. And that nature of Atma is complete in every possible way – knower of all the Lokalok- this is revealed; ( Since divisions of gyan are due to conjunction of karmas and in Shuddha naya the karmas are ignored.) And it reveals the nature of Atma to be without beginning or end. ( i.e. it is not produced in the beginning by anyone and it does not get destroyed by anyone, such Paarinamik bhava is revealed.) And it reveals the nature of Atma to be singular form free of all differentiating bhavas and where all mass of sankalpa and vikalpa have vanished, it reveals thus. ( imagining self within Dravya karma, bhava karma and no karmas etc. pudgala dravyas is Sankalpa and with differentiations of gyeyas the knowledge  of divisions of gyan is vikalpa) Such Shuddha naya gets illuminated.

Tatparya Vritti Commentary:  Some Nikat Bhavya ( shortly to attain Moksha) jiva from the narration of introduction itself knowing the despicable and venerable tattva engages in the bhavana of pure gyan-darshan natured own form; but the disciple interested in detail knowing the Samaysar by means of nine Adhikar engages in bhavana later. It is as follows- For explaining the disciple interested in detail the narration of Samaysar by means of Jiva etc. nine Padarth adhikars is carried out. There firstly by the Gatha of adhikar of Nine padarth the darshan of Shuddha Atma form, experience of Shuddha atma, observation of Shuddha atma, attainment of Shuddha atma, feeling, realisation, khyati (fame) and understanding of those existent within Nirvikalpa Samayik having characteristics of the complete  renunciation of Arta-Roudra dhyan, is described. The same is called from aspect of Nishchaya naya, Nishchaya Samyaktva form  Veetrag Samyaktva which is having invariable concomitance with Nishchaya Charitra and the same (samyaktva) from aspect of Nishchaya naya of the form of non differentiation of guna-guni is of the form of Shuddhatma, this is first part. Or, by knowing nine padarth in reality which  is subject of samyaktva in undivided Upachar sense, they are nimitta  of Vyavahara Samyaktva; but from aspect of Nishchaya naya the Shuddha manifestation of own Atma alone is Samyaktva, this is second part.  With these two parts in mind this Gatha sutra is stated-

In reality , from aspects of Nishchaya naya, Shuddha naya they  are expressed, decided, confirmed, known. Who? The  nine padarthas form jiva, ajiva, punya, pap, asrava, samvar, nirjara, bandh, moksha. These nine padartha alone are Samyaktva being subject of samyaktva in  undifferentiated upachar. From aspect of Nishchaya the own manifestation is Samyaktva.   Nine padartha are samyaktva as known from aspect of reality – this you told, what is the nature of the knowledge of that reality? Upon asking this he answers. Although from aspect of beginner disciple for activity of Teertha the nine padartha are called as real, even then during the period of nirvikalpa samadhi having characteristics of undifferentiated jewel trio, these nine padartha are unreal, untrue, not Shuddha form. In that Param Samadhi period amongst the nine padartha only one shuddhatma gets illuminated by means of Shuddha nishchaya naya, realised and experienced .  That experience, realisation or Shuddha atma attainment only is Nishchaya Samyaktva. That experience from aspect of Nishchaya naya having undifferentiated consideration of Guna-Guni is of the form of shuddhatma, such is the implication. And the Praman-Naya-Nikshep are assisting cause form during period of Paramatma Tattva contemplation. Only in Savikalpa state they are real and in period of Param Samadhi they are unreal. In nine padartha in reality only one Shuddha jiva only is experienced.  This concludes the gatha of nine padartha adhikar.

That Shuddha naya is described by Gatha Sutra-

Gatha 14: The naya which observes the Atma as free of bandh, devoid of contact with other Dravya, devoid  of differentness, devoid of indefiniteness, free of specificness, devoid of conjunction with  others- such five bhava forms, O Disciple ! Know that as Shuddha naya.

Commentary: From aspect of Nishchaya the non bonded- non contacted, unique, definite, non different, and devoid of conjunction – the experience of such Atma is Shuddha naya and that experience is Atma only. In this way one Atma only is illuminated. ( Shuddha naya, experience of Atma and Atma – all are one only, not separate). Here disciple enquires that how does one get experience of Atma from the above description?  Its answer is as follows- Bonded-contacted etc. bhavas are unreal hence this experience can be attained. This is elaborated by means of allegory – Just as if lotus leaf is sunk in water then upon experiencing  its state of touching water, the contact with water is real-true, even then upon experiencing from aspect of lotus leaf nature of not touching water at all, the contact with water is unreal- untrue. In the same way experiencing from aspect of eternally bonded Atma with pudgala karmas, the bonding-contacting state is real- true, even  then  upon experiencing near the nature of Atma of  absolutely not touching  pudgala, the bonding-contacting is unreal- untrue. Just as upon experiencing from the aspect of paryayas of mud, the  bowl, pot, cup etc. the differentness is real – true; even then by going near the nature of mud ( which does not have any differentness in all paryayas)  and experiencing the differentness is unreal – untrue. In the same way upon experiencing the Atma in Narak etc. paryaya forms the differentness is real -true, however upon experiencing near the nature of Chaitanya shaped Atma (which does not have any differentness in all paryayas), the differentness is unreal- untrue.

Just as upon experiencing the low-high form states of ocean the indefiniteness is real -true, even then upon experiencing the nature of ocean (by going near it which is always steady) the indefiniteness is unreal -untrue. In the same way upon experiencing the different high-low paryayas of Atma  the indefiniteness is real-true , even then by going  near the permanent stationary Atma nature and experiencing, then indefiniteness is unreal -untrue.

Just as upon experiencing the smoothness, yellowness, weight etc. different gunas of gold, the uniqueness is real – true; however where all specifics have vanished , in going near such gold nature and  experiencing, the uniqueness is unreal-untrue. In the same way upon experiencing the different gunas of gyan-darshan etc. of Atma, the uniqueness is real-true, even then  where all specifics have vanished, by going near the nature of Atma and experiencing , the uniqueness is unreal-untrue.

Just as upon experiencing the hot state of water  due to conjoining with heat with the nimitta of fire, the conjoined heated form is real-true, even then by experiencing near the ekant cold nature of water the conjoining ( with heat) is unreal- untrue. In the same way by experiencing the Atma in conjoined state with Moha with the nimitta of karma, the conjoining is real- true, even then upon experiencing near the jiva nature which  is ekant gyan form alone, the conjoining is unreal- untrue.

Bhavartha – Atma appears in different forms in  five ways-

(1) It appears to be in touch with karma pudgala being bonded with karma pudgala since eternal times.

(2) It appears in different forms due to different paryayas of Nar-Narak form produced with the nimitta of karma.

(3) The Avibhag Praticcheda (fractions) of shakti reduces and increases -  this is nature of substance, hence it does not appear in permanently fixed same form.

(4) It appears in specific forms by means of several darshan-gyan gunas.

(5) Having manifestations of Moha, raga, dwesha with the nimitta of karmas, it appears to be in sukh-dukh form.

All these are subjects of ashuddha dravyarthika  form  Vyavahara naya. If observed from aspect of this Drishti then all these are true. But one nature of Atma is not realised by means of this naya and without knowing one nature how can  real Atma be known? Hence the second naya- its opponent Shuddha Dravyarthika naya – should be realised and taking one uncommon gyayak alone form bhava of Atma, it is observed from aspect of Shuddha naya as different from all other drravyas, one with all paryayas, without high-low, devoid of specifics, and free of naimittika bhavas; then in all five bhavas the differentness is unreal -untrue.

Here it should be understood that the nature of thing is infinite dharma form, that is established with Syadvad as real. Atma also has infinite dharmas. Some of the dharmas of it are natural and some are produced in conjunction with pudgala. The ones which occur in conjunction with karma, with them the Atma manifests in worldly forms and the sukh-dukh produced due to them are enjoyed by him. This is paryaya buddhi of Atma due to  eternal agyan; he does not have knowledge of  beginningless-endless one Atma. This is told by Agam of omniscient. In that with Shuddha Dravyarthika naya it is told that Atma has one extraordinary Chaitanya bhava which is indivisible, permanent and indestructible. By knowing it, the partiality of paryaya buddhi gets eliminated. When jiva experiences own Atma as differently from other dravyas, their bhavas and vibhava produced with their nimitta   then he does not manifest in other dravya’s bhava form; hence karma bandh does not occur and salvation from world is attained. Therefore ignoring paryayarthika form Vyavahara naya, it is called as unreal untrue and Shuddha Nishchaya naya is called as true and taken recourse to.  After attainment of nature of thing ,  even that recourse is not required.

From this statement it should not be misunderstood that since Shuddha naya is called as true then Ashuddha naya is absolutely untrue only. With such belief, the absolute ekant stand of the Vedant faith followers would be accepted who believe the world to be absolute non-thing, and it would result in  Mithyatva. In this way the recourse to Shuddha naya also would result in  Mithyatva like that of Vedant followers.  Therefore by carrying out true shraddhan of all nayas in certain aspect only, would lead to being Samyak Drishti. Therefore by understanding Syadvad, the Jina faith should be practiced. By listening to primary-secondary statements, absolute ekant side should not be accepted. Describing this gatha sutra the commentator Acharya has also told that Atma appears from aspect of Vyavahara naya as bonded-contacted etc. forms, that is true from aspect of that Drishti. But from aspect of Shuddha naya the bonded-contacted forms are untrue . With this statement the commentator has told Syadvad, know thus.

Here it should be understood that naya is part of shurta gyan-praman; the shruta gyan reveals the thing in Paroksh form; hence this naya also tells in Paroksh form. The subject of Shuddha Dravyarthika naya, Atma is Chaitanya Shakti alone devoid of bonded-touched etc. five bhavas. That shakti is there Paroksh form in  Atma, and its revelation is Mati-Shruta etc. gyan  form with karma conjunction, that being experienced in certain aspect is called as Pratyaksh form also. The complete gyan -Keval Gyan although is not Pratyaksh to Chhadmastha, even then this Shuddha naya tells the Keval Gyan form of Atma as Paroksh. So long as Jiva does not know this naya till then the gyan-shraddhan of complete form of Atma is not attained. Therefore shri Guru has revealed this Shuddha naya and preached that complete gyan ghan swabhava Atma should  be known and believed devoid of bonded-contacted etc. five bhavas and  one should not remain Paryaya Buddhi.

Here if someone enquires that such Atma is not seen Pratyaksh and without seeing  having Shraddha is untrue shraddhan. Its answer is this- Having shraddhan of only visible is Nastik faith. In Jain faith Pratyaksh and Paroksh both are accepted as Praman. Out of them  Agam Praman is Paroksh; its division is Shuddha naya.  With  Drishti of this Shuddha naya the shraddhan of Shuddha atma should be carried out, only ekant of Vyavahara-Pratyaksh should not be followed.

Here Kalash form verse is told with primacy of Shuddha naya-

Shloka 11- People of the world! Experience this Samyak nature where the bonded-contacted etc. bhava clearly float above the swabhava, even then they do not find entry in it; since Dravya swabhava is nitya and one form while these bhavas are Anitya and several form; Paryayas do not enter into Dravya swabhava, they remain above only. This Shuddha swabhava is illuminated in all states. Such Shuddha swabhava should be experienced by the world being free of Moha; since with fruition of Moha karma so long as the produced Mithyatva form agyan remains, till then the experience  is not real.

Bhavartha- Here the preachment is that the subject form Atma of Shuddha naya should be experienced.

Now the same meaning is expressed with Kalash form verse again, where it is told  that with such experience the Atma deva is explicitly perceived.

Shloka 12: If some Subuddhi ( Samyak Drishti) Jiva separating immediately bandh of karmas of all three kaals -past, present, future from own Atma and preventing or destroying  with own purushartha the Mithyatva (agyan) generated with the nimitta of that fruition of karma, thus  practice internally – and observe  then that Atma is having explicit magnificence  experienceable by self , immobile, permanent, free of karma impurities, venerable deva form.

Bhavartha- From aspect of Shuddha naya the Chaitanya Deva indestructible Atma free of all karmas is present internally within himself. This prani -paryaya budhhi Bahiratma searches it outside, it is great agyan.

Now ‘the experience of Atma subject of Shuddha naya only is experience of Gyan’- such next Gatha is informed by the following kalash-

Shloka 13: In this way the  earlier described Shuddha naya form experience of Atma which is there, that only is real experience of Gyan. Knowing this and establishing Atma within Atma in stationary form, ‘always from all sides one gyan ghan form Atma is there’ thus it should be viewed.

Bhavartha : Earlier description  was made with Samyak darshan as primary, now gyan is made primary and told that the subject of Shuddha naya form  experience of Atma only is Samyak Gyan.

Collective Introduction ( Tatparya Vritti)- Here in nine Adhikars till 28^th Gatha firstly Jiva Adhikar is described. There from aspect of primacy of simple blissful singular natured Shuddha Atma Bhavana there are three gathas in first stage. Later by illustration  and Siddhant with Bhavana of bheda-abheda jewel trio there are three gathas in second stage. Next there is one gatha describing the ignorant nature of Jiva and the second gatha describes the manifestations causing bandh-moksha. From  aspect of ashuddha Nishchaya naya the Jivva is karta of Raga etc. form manifestations – such is third gatha. In this way in third stage there are three gathas  which  are mutually independent.   Subsequently in the fourth stage there are three gathas narrating the characteristics of ignorant with example of fire and fuel. Next there are three gathas in fifth stage for explaining the agyani the bhavana of undifferentiated jewel trio with the characteristics of Samyak shraddhan-gyan- anubhuti of shuddhatma tattva.

Next without knowing the shuddhatma tattva having characteristics of Nishchaya jewel trio , the first side of argument is  that body is Atma , its form  is narrated by one gatha. Then there is prayer of body in Vyavahara form and then prayer of shuddhatma in Nishchaya form- in this way with primacy of description of differentiation of two nayas , there are four gathas. Then there are three gathas from primacy of Nishchaya Prayer of Shuddhatma Anubhuti with characteristics of Supreme detachment. In this way the sixth stage incorporates eight gathas. Subsequently the Nirvikar gyan of own experience only is renunciation of sensory subjects, Kashaya etc. other dravyas- this is stated in four gathas in  seventh stage.  Next in conclusion form there is one gatha describing the form of Atma  which is subject of bhavana of undifferentiated jewel trio form own experience having characteristics of infinite gyan etc. with Samyak shraddhan- gyan and acharan. In this way with 28 gathas and seven stages the collective introduction of Jiva Adhikar is carried out.   

Tatparya Vritti Commentary: Now in the  first Gatha even in worldly state from aspect of Shuddha naya, the Atma is unbonded-untouched, non-different, definite, non specific and non conjoined – characterised by these five adjectives; just as lotus leaf, mud, ocean, gold and unheated water are there. Such Shuddhatma is described- The one who sees and knows. Whom? Shuddhatma. How? Non bonded-untouched, like lotus leaf in water untouched with Dravya karma-no karma; non-different like mud Dravya in sthas-kosh-kushool-pot etc. paryayas  - in the same way in  Nar-Narak etc. paryayas of Atma non different(same to same)  in Dravya form; definite stationary like ocean even in  high or low waves states; non specific like gold having dharmas of weight-yellowness-smoothness etc. without having specifics of gyan-darshan etc.; non conjoined like water without heat from aspect of Nishchaya naya atma is non conjoined with ragas etc. vikalpa form Bhava karma. That Atma from aspect of undifferentiated naya, being  subject of Shuddha naya, with Sadhak-ness of Shuddhatma, manifesting in  Shuddha intent form it should be known as Shuddha- such is Bhavartha.

This meaning is expressed in next gatha-

Continued….