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….

Samaysar …02

 

Then the question  arises that which is that Shuddha Atma whose form should be known ? In answer the next gatha sutra is authored-

Gatha 6: The Gyayak Bhava is neither Apramatta (without Pramad)  or Pramatta ( with pramad). In this way it is called Shuddha; and the one which is known in Gyayak form, it is that only and none else.

Commentary: Which by itself is Siddha ( not produced by anyone) hence it is eternal sovereignty form; being indestructible it is infinite; being always illuminated form it is not momentary and it is clearly illuminated Jyoti. Such is the Gyayak Bhava. In the worldly state from aspect of eternal bandh paryaya, in spite of being one with karma pudgalas like milk-water, if observed from aspect of Dravya nature then due to strangeness of unlimited fruition of mass of kashayas which result in several Shubha ashubha bhavas generating punya-pap, it does not manifest in their form. Thus it does not become insentient bhava form from gyayak bhava. Hence it is neither Pramatta ( without restraint) nor Apramatta ( with restraint). The same is venerated different from bhavas of all other dravyas  and is called as ‘Shuddha’.      

And just as fire being of the shape of burnable things is called as combustion, even then  it does not have impurity caused by burnable products; in the same way that the gyayak nature of that bhava is  famous being of the shape of Gyeya, even then it does not have impurity due to gyeya. Since the one which was known as Gyayak form  in the state of being  of the shape of gyeya, in the state of knowing own form also, like lamp , having oneness of karta-karma  it is gyayak only – himself knows ; hence self is karta and knows self hence self is karma also. ( Just as in the state of illuminating pots and pans also it is lamp and in the state of illuminating self  also it is lamp only, nothing else; in the same way the Gyayak should be understood.)

Bhavartha- The impurity is caused by conjoining with other Dravya. In that the original Dravya does not become another Dravya form but merely due to nimitta of other Dravya, its state becomes impure. From aspect of Dravya the Dravya is same as it was and if observed from aspect of paryaya then it appears impure only. In the same way the nature of Atma is Gyayak form only and its state with the nimitta of pudgala karma is ragas etc. form impure, which is paryaya. If observed from aspect of paryaya then it appears impure only and if observed from aspect of Dravya then   the gyayak remained Gyayak only and it did not become corporeal anytime. Here Dravya Drishti is primary in  this narration. The divisions of Pramatta-Apramatta are conjoined paryayas with other Dravya. This impurity is insignificant in Dravya Drishti, it is Vyavahara, unreal, untrue, Upachar. The Dravya Drishti is Shuddha, undivided, nishchaya, true and real. Hence Atma is gyayak only; there are no division of it; hence it is not Pramatta-Apramatta . The name ‘Gyayak’ is also given because of knowing gyeya; since when the image of gyeya is reflected then such experience is felt in the gyan; even so it does not have impurity  caused by gyeya. Since the way gyeya was perceived in the gyan, the same way upon experiencing gyayak it was gyayak only. ‘The one knowing is myself only; there is none other’-  with such experience of the self in undivided form, the karta of the kriya of knowing is self only and the one known, that  karma is also self only.  Such one gyayak alone is himself Shuddha. This is subject of Shuddha naya. Other divisions in conjunction with others are all divisions form subject of ashuddha Dravyarthika naya. The Ashuddha Dravyarthika naya from aspect of Shuddha Dravya is also Paryayarthika only, hence it is Vyavahara naya only- such is the implication.

Here it should be known that the dictum  of Jina faith  is Syadvad form, hence Ashuddha naya should not  be treated as absolutely untrue, since  from aspect of Syadvad Praman the shuddhata and Ashuddhata both are dharmas of vastu. And the vastu dharma is sovereignty of  vastu. The difference is this much only that ashuddhata occurs in conjunction with other Dravya. Ashuddha naya is called despicable here since the subject of Ashuddha naya is world and in the world the Atma suffers misery. When himself he separates from other Dravya then world is renounced and misery is eliminated. In this way for elimination of dukh the preachment of Shuddha naya is primary. By calling Ashuddha naya as untrue it should not be believed that like flowers of the sky that Vastu dharma does not exist at all. By believing it absolutely ekant form is  Mithyatva. Hence taking recourse to Syadvad the Shuddha naya should be resorted to. After attainment of nature Shuddha naya also need not be resorted to. The vastu form is as it is – this is Praman Drishti. Its result is Veetragata. It is suitable to decide thus.  Here (gyayak Bhava) Pramatta-Apramatta are not there- this is told. In the chain of Gunasthana upto sixth gunasthana is called Pramatta and from seventh onwards it is called   Apramatta. But all these Gunasthana are in the narration of Ashuddha naya. From aspect of Shuddha naya the Atma is gyayak only.

Tatparya Vritti Commentary: Now who is the Shuddha Atma – upon asking, it is replied-

From aspect of Shuddha Dravyarthika naya ( Paarinamik bhava)  due to lack of Shubha-ashubha bhava form manifestations, the Atma is not Apramatta or Pramatta. With Pramatta word all the six gunasthana from Mithya Drishti to Pramatta Sanyat and with Apramatta word the last eight gunasthana from seventh Apramatta Gunasthana to AyogKevali Gunasthana are included. What form of karta is he ? Taking recourse to Shuddha naya the Gyan form bhava or substance is Shuddha Atma. Then what is he? The gyata or Shuddha Atma is that  only or is Gyata only – such is the meaning.

Bhavartha: From  aspect of Shuddha dravyarthika naya, Jiva is not savikalpa and Nirvikalpa Paryaya form. Such Gyayak natured sovereign Dravya which is known in Shuddha form i.e. experienced , that is that (what is known)  only. Shri Acharya Deva had told in Gatha 5 that ‘ I shall describe the undifferentiated jewel trio form jiva which is singular form  by means of own experience’ that he has done so here.

In this way the first stage with six independent gathas is completed. After this just as the vikalpas of Pramatta etc. gunasthana ( from first to karya siddha) belong to Jiva from aspect of Vyavahara naya, and from aspect of Shuddha Dravyarthika Nishchaya naya the vikalpas of Pramatta etc. gunasthana do not belong to jiva; in the same way the vikalpa of darshan, gyan, charitra do not belong to Jiva, this is preached.

Now the question arises that Darshan, Gyan and Charitra have been called as Dharma of Atma , but these are three divisions and with such divisions form bhavas the Atma becomes Ashuddha ? In reply the Gatha sutra is narrated-

Gatha 7: Charitra, Darshan and Gyan these three bhavas of Gyani are described from aspect of Vyavahara. From aspect of Nishchaya, gyan is also not there, Charitra is also not there  and Darshan is also not there; Gyani is merely Shuddha Gyayak only. 

Commentary : Leave apart the ashuddhata with the nimitta of Bandh paryaya to this Gyayak Atma, he does not have darshan-gyan-charitra also; since the one who is not expert in single dharmi having infinite dharmas – to such close disciples, there is preachment of Acharyas for describing Dharmi by means of several dharmas; even though dharma and dharmi are undifferentiated by nature  even then by differentiating from aspect of name, such preachment is there from  aspect of Vyavahara only, that gyani has darshan, gyan, charitra; but if observed from aspect of reality then infinite paryayas have been swallowed by one Dravya which is one, having mixed taste, undifferentiated; for the one experiencing such nature there is neither darshan, nor gyan, nor charitra; merely he is Shuddha gyayak only.

Bhavartha : This Shuddha  Atma becomes ashuddha with the nimitta of karma bandh, leave apart this point, it does not even have divisions of darshan, gyan, charitra also, since the thing is infinite dharma form single dharmi. But the people practicing Vyavahara only understand  dharmas and do not know the dharmi; hence considering some extraordinary dharmas of the substance, even in the undifferentiated substance the different name form differences of dharmas is created and it is directed that gyani has darshan, gyan, charitra. In this way in undifferentiated the differences are created, hence it is Vyavahara. If considered in reality then one Dravya has swallowed infinite paryayas in undifferentiated form hence there is no difference.

Here someone may say that paryaya is also division of Dravya  and it is not non-substance; then why should it be called as Vyavahara? Its solution is this – it is alright, but here the preachment is made from aspect of Dravya Drishti with undifferentiated as primary. By calling differences as insignificant only in  undifferentiated Drishti the undifferentiated can be known properly. Hence ignoring the differences it is termed as Vyavahara. Here the intent is that in differentiated Drishti the Nirvikalpa  state is not attained and the saragi keeps having vikalpa; hence so long as the ragas etc. are not eliminated till then  with differences being ignored the undifferentiated form nirvikalpa experience is  carried out. After attainment of Veetrag state he becomes knower of  differentiated-undifferentiated substance, there the recourse to naya does not remain.

Tatparya Vritti Commentary: Here just as Pramatta etc. differences of Gunasthana are existent in the jiva from aspect of Vyavahara naya, from  aspect of Shuddha Dravyarthika Nishchaya naya those differences are not present in Jiva. In the same way the differences of gunas of darshan-gyan-charitra  also are not present in Jiva – this is preached. From aspect of Sadbhoot Vyavahara naya the preachment is  given . Whose? Of the gyani jiva. What? Divisions of darshan-gyan-charitra form. From aspect of Shuddha Nishchaya naya neither gyan is there, nor charitra is there, nor darshan is there. Then what is the form of Gyani jiva? Gyayak Shuddha Chaitanya swabhava only is nature of Jiva . He is Shuddha only devoid of raga etc. Here the meaning is this – Just as from aspect of Nishchaya naya the fire is one only in undifferentiated form, later in differentiated form  from aspect of Vyavahara naya the fire burns, hence combustive, digestive causing digestion and illuminates hence illuminator- in this   way the fire is said to be of three types by differences of subjects. In the same way Jiva also from aspect of Nishchaya form undifferentiated naya being Shuddha Chaitanya form, even then  from aspect of differentiated form Vyavahara naya the one who knows is gyan, the one  who sees is darshan and the one  who conducts is Charitra. In this way with differences of subjects the Jiva is described in three  different forms.

Now again this question arises that if it so, then only one reality should be preached, why the Vyavahara is told? In answer this Gatha Sutra is authored-

Gatha 8: Just as no one is capable of making  understand the nature of any thing to Anarya ( Mleccha) person without usage of Anarya language, in the same way without Vyavahara the preachment of reality is not possible.

Commentary:  Just as some Brahman tells some Mleccha the word ‘Swasti’ then that Mleccha without knowing the meaning of the word continues to stare at the Brahman like an animal. However when some other person knowing the languages of Brahman and mleccha tell him in mleccha language that the word ‘swasti’ means that ‘ let you be benefited indefinitely’ , then that mleccha understanding the meaning of the word ‘swasti’ gets overwhelmed and in gratitude his eyes get filled with tears of joy. In the same way the people following Vyavahara do not understand the meaning of the word “Atma” and continue to stare at the speaker like an animal. However when some Acharya traversing on the path of Vyavahara-Nishchaya driving the chariot of Samyak Gyan form, staying in the Vyavahara marg tells him the meaning of ‘Atma’ as ‘ the one which is always existent in darshan-gyan-charitra that is Atma’, then with immediately generated pleasure, the waves of gyan  start leaping in his heart, such Vyavahara follower immediately understands the meaning of ‘Atma’ well.  In this way the world is like Mleccha and Vyavahara naya is like Mleccha language which describes the reality. Hence Vyavahara is suitable to be applied. However Brahman should not become Mleccha -  with such dictum that Vyavahara naya should not be followed.

Bhavartha – People do not know  Shuddha naya , since the subject of Shuddha naya is undifferentiated singular substance; but they do know Ashuddha naya only, since its subject is in several  differentiated forms; hence they can understand reality by means of Vyavahara only. Therefore knowing the Vyavahara naya to be narrator of reality, it is preached. From this it should not be interpreted that here Vyavahara is to be taken recourse to. Actually renouncing the recourse to Vyavahara, one is made to enter reality- this is the intent.

Tatparya Vritti Commentary– Now if Darshan-Gyan-Charitra do not belong to Jiva from aspect of Shuddha Nishchaya naya, then only one reality should be described and Vyavahara should not be stated. Upon asking this question  Acharya responds that it is not so- since he is not capable. Who? Anarya Mleccha. What is he not capable of? Understanding the preachment. Why so? Without usage of Anarya Mleccha language – this is the allegory. Now Siddhant is stated- In the same way without usage of Vyavahara naya the preachment of reality is not possible. Here the intent is that just as some Brahman or Sadhu went to the village of Mleccha people. There upon being offered Namaskar by Mleccha , the Brahman or Sadhu tells him ‘Swasti’. Without knowing the meaning of ‘Swasti’ as ‘ Let you be indefinitely benefited’ he continues to stare at Brahman like an  animal. In the same way this Agyani person upon being told of ‘Atma’ without knowing the meaning of Atma continues to stare like animal. However when a person knowledgeable of Nishchaya-Vyavahara tell him the meaning is that ‘jiva having Samyak darshan-gyan-charitra’ then being satisfied he understands. In  this way with  narration of primacy of differentiated-undifferentiated jewel trio, the second stage is completed.

 Now question arises that how Vyavahara naya is narrator of reality? For this example form gatha is told-

Gatha 9 &10 - The Jiva who really knows this only one Shuddha Atma with Shruta Gyan by means of experience (facing it), he is called by the Rishishwara Shruta Kevali knowing the Lok explicitly. The Jiva who knows all the shruta Gyan,  he is called as Shruta Kevali by Jinadeva, since all gyan is atma only hence that jiva is shruta kevali.

Commentary: Firstly, “ those who know only Shuddha atma with shruta, they are shruta kevali” -this is reality. “those who know all shruta gyan, they are shruta kevali” -this is Vyavahara. Here two sides are examined- The above described all gyan is Atma of non-Atma ? If it is called non-Atma then it is not right, since all the corporeal non-Atma form Akash etc. five dravyas which are there, they do  not have oneness with Gyan ( since gyan is not proved to be there in them) Hence in the absence of another side ‘Gyan is Atma only’ this is established. Hence Shruta Gyan is also Atma. Therefore ‘the one who knows Atma, he is Shruta Kevali’ this gets established and this is reality only. In this way the Vyavahara of describing difference of gyan and gyani also  narrates reality only, it has not described anything different. And ‘ Those who know only shuddha Atma by shruta, they are shruta Kevali’ such description of reality not being possible ‘those who know all shruta gyan, they are shruta kevali’ such Vyavahara  establishes itself strongly with narration of reality.

Bhavartha  - The one who knows undifferentiated form gyayak alone Shuddha atma by means of shastra gyan, he is Shruta Kevali. This is the Nishchaya Statement. And the one who knows all the shastra gyan, he also has known  gyan and thus Atma since whatever  is gyan, that is Atma only; hence the Vyavahara describing division of Gyan-Gyani also has told the reality, and nothing else. Since the subject of reality is not describable in words in certain aspect, hence Vyavahara naya only describes the Atma explicitly, thus it should be known.

Tatparya Vritti Commentary- Now  with Vyavahara described in previous gathas the reality is known- that meaning only is told – The Karta who knows/ experiences totally with  bhava shruta form gyan of own experience  - with Nirvikalpa Samadhi form means, the explicit form atma – in  what form atma ? – he experiences the independent Atma free of ragas etc., that jiva is called Nishchaya Shruta kevali by the Param rishi people who illuminate the Lok. With this gatha the characteristics of Nishchaya Shruta Kevali is described. Now the one  who knows the Dwadashang form complete Dravya Shruta  is called as Vyavahara Shruta Kevali by Jinendra Omniscient. Why? Since by means of Dravya shruta the Bhava shruta gyan is generated . Atma becomes Bhava shruta gyani. How ? The gyan of all subjects or other subjects is carried out by atma hence he is Dravya Shruta Kevali. The implication is that the one with Bhava shruta form gyan of own experience knows Shuddha Atma, he is Nishchaya Shruta Kevali, but the one who does not  experience the own Shuddha atma, does not have its bhavana and knows external subjects form substances subjects of Dravya shruta, he is Vyavahara Shruta Kevali.

Niyamsar Gatha 169: From aspect of Vyavahara naya Kevali Bhagwan knows the Lok-Alok and not Atma. If someone  says thus, then what is wrong? There is nothing wrong.

Hence from aspect of Nishchaya naya the Dravya Shruta Kevali does not have experience of Atma, if someone derives such meaning then it is wrong. Since Mithya Gyani ( without having Atma experience) Jiva is knowledgeable of only eleven Angs and nine poorvas.

Q: Whether in these times also shruta kevalis exist with the strength  of gyan of own experience ? 

A: It is not so, since earlier the people had Shukla dhyan form gyan of own experience (shuddhopayoga) which does not occur in these times. However the gyan of own experience of dharma dhyan form does occur presently. ( Means that from aspect of nature the shuddhopayoga is experienced even now , but from aspect of clarity the Shukla dhyan is not experienced)   In this way with two gathas of Nishchaya-Vyavahara Shruta Kevali the third stage is completed.

Extra Gatha 1:  Now with the beginning half of Gatha the bhavana of differentiated jewel trio and with second half the bhavana of undifferentiated jewel trio is described-

Bhavana should  be strongly carried out in Gyan, Darshan and Charitra since these three are also Atma with undifferentiated naya, hence carry out bhavana of Atma.

Commentary – The bhavana of  Samyak darshan, Samyak Gyan and Samyak Charitra should be carried out definitely since these three for sure are Atma only; hence carry out bhavana of Shuddha atma.

Extra Gatha 2: Now the result of bhavana of differentiated- undifferentiated jewel trio is told-

The one who engages in Samyak conduct continuously  engrossed in this Atma Bhavana, that Muni in short while attain salvation from all the miseries.

Commentary- The Karta Muni – engaged in Tapa always engrossed in this Atma bhavana carries out Samyak conduct  with  Bhavana, that Muni in short while attains liberation from all miseries. In this way with these two gathas describing the Bhavana of Nishchaya-Vyavahara jewel trio and result of this Bhavana the fourth stage is completed.

Now the question arises that earlier it was told that Vyavahara should not be followed, but if it described the reality then why such Vyavahara should not be followed? In answer this Gatha sutra is told-

Gatha 11: Vyavahara naya is unreal and Shuddha naya is real, this has been told by Rishishwaras; the jiva who takes recourse to reality, that jiva is surely Samyak Drishti.

Commentary:  All the Vyavahara naya is unreal, since it reveals the non existent, untrue, unreal meaning. Shuddha naya being real reveals existent, true and real meaning. This is told with allegory- Just as with mixing of mud, whose pure bhava has become obscured, such water upon being experienced by people not having rationality between water and mud,  experience the water as impure only. However those having rationality of water and mud separate it by dropping alum in it and thus experience that water as pure only cleansing it by means of  purushartha. In the same way with the conjoining of strong karmas the gyayak bhavas get obscured. The purush experiencing such Atma without differentiating Atma and Karma and being deluded hearted with Vyavahara,  experiences such Atma  as having several forms of bhavas. But those knowing Shuddha naya, with the rationality of Atma and karma by means of knowledge with Shuddha naya,  with the gyayak bhava revealed by means of purushartha, experience the atma with illuminated gyayak bhava. Here the Shuddha naya is like Alum, hence those who take recourse to Shuddha naya  they only are Samyak Drishti due to Samyak Observation. The others are not Samyak Drishti who take recourse to Ashuddha naya totally. Hence the Vyavahara naya is not suitable for following for those who see the Atma as different from Karmas.

Bhavartha : Here Vyavahara naya has been called as unreal and Shuddha naya as real. Whose subject is non existent is called unreal. The reason for calling Vyavahara naya as unreal is that the subject of Shuddha naya is undifferentiated singular form Nitya Dravya, in its Drishti the divisions are not seen; hence in its Drishti the divisions are non existent, untrue only. It should not be misunderstood that there is no divisions form substance at all. If that is believed then just as Vedant faith followers call upon seeing divisions form Anitya as non vastu in Maya form and call all pervasive one undivided Nitya Shuddha Bramha as Vastu, it would be established like that. With that one  would be proved to be  the absolute ekant  Shuddha naya philosophy form Mithya Drishti. Therefore it should be understood that JinaVani is Syadvad form. Out of necessity it calls naya as primary-secondary. The divisions form Vyavahara side  of Jivas is  there since eternal times and its preachment is also carried out by all jivas mutually. In JinaVani the preachment of Vyavahara is carried out in the form  of  supporter of Shuddha naya several times; but its result is world only. The side of Shuddha naya was never considered and its preachment is also rare- only few places it is found. Hence the benefactor Shri Guru knowing the result of acceptance of Shuddha naya as Moksha has carried out its preachment primarily that “Shuddha naya is real, true; with its recourse one can be Samyak Drishti; without knowing it so long as jiva is engaged in Vyavahara, till then the Gyan-shraddhan form Nishchaya Samyaktva of Atma cannot be attained. “- this is the implication.

Tatparya Vritti Commentary– Now just as some Brahman etc. special people only at the time of explaining to Mleccha people speak Mleccha language, not at other times; in the same way the Gyani purush also at the time of explaining to Agyani take recourse to Vyavahara and not at other times. Why? Since Vyavahara naya is untrue. Same is elaborated-

Vyavahara naya is untrue.  Shuddha Nishchaya naya has been called as real true. Then  with which  naya one becomes Samyak Drishti? With recourse to real true Nishchaya naya, with attainment of Nishchaya naya, with being existent in Nishchaya naya clearly Jiva becomes Samyak Drishti.

Further in second lecture the Vyavahara is called unreal  and real. Not only Vyavahara is called real-unreal,  even Shuddha Nishchaya naya also has been called real-unreal. In this way in the lecture of naya the Vyavahara naya is two types with divisions of real-unreal. Nishchaya naya also with divisions of Shuddha and ashuddha Nishchaya has two types. In this way there are four naya. Here the meaning is that just as some villager drinks water with mud, but the city dweller drinks pure water by putting alum in it. In the same way the non-rational jiva without own experience form bhavana of divisions experiences the Atma along with Mithyatva ragas etc. vibhava manifestations and the Samyak Drishti Jiva with  the power of undivided jewel trio characteristics form Nirvikalpa Samadhi taking recourse to Nishchaya naya (like Alum) experiences the Shuddha atma.

Now this Vyavahara naya is also meaningful at some times for some people , it should not be negated totally; that is preached here –

Gatha 12 : Those who have reached Shuddha  naya and attained Shraddha and became completely gyan-charitra form, for them the preachment of Shuddha naya dictating  Shuddha atma is worth knowing and those jivas who have not attained complete bhava of shraddha-gyan-charitra; who are still existent in Sadhak state,  for them the preachment with Vyavahara is advisable.

Commentary- Those people who experience supreme bhava of substance like that of  pure gold in the last stage of purification, for them the intermediate middle order bhavas are not experienced similar to the impure gold in the first,  second stages of purification. Hence the Shuddha naya only, being similar to the highest purity gold, which is described as the immobile, indivisible single bhava form – such Shuddha naya only is meaningful for knowing . However those people who experience the intermediate middle order bhava similar to the first, second stages of purification  of impure gold, they do not have the experience of supreme bhava like that of Shuddha gold in the last stage of purification.  Hence the Vyavahara  naya, which describes ashuddha Dravya  wherein different bhavas of different types are shown, like  several alphabet streams of different kinds, is worthy of knowledge at that time  since such is the system of Teertha and result of Teertha. (  From where one attains salvation that is Teertha; such is Vyavahara dharma and getting across is the result of Vyavahara dharma; or the attainment of own nature is result of Teertha.)   Elsewhere also it is told that-

Meaning- Acharya says that O Bhavya Jivas! If you wish to follow Jina faith then Vyavaahara and Nishchaya – do not abandon both nayas ; since without Vyavahara naya the Teertha-Vyavahara path would be eradicated and without Nishchaya naya the Tattva would be destroyed.

Bhavartha – In the Lok the gold is known to have purity of 16  cycles of purification. Upto fifteen cycles it does have impurity etc. form contamination of conjunction with others, hence till then it is called Ashuddha. When it undergoes the 16^th cycle then it appears as Shuddha gold of 16 cycles. Those who have gyan, shraddhan and attainment of   gold of 16 cycle, they do not have any use of the gold of 15 cycle purity. And to those who have  not attained Shuddha gold of 16 cycle purity, for them the gold of 15 cycles purity is also meaningful. In the same way this Jiva named substance is attaining  several impure forms in conjunction with Pudgala. To the one who has attained gyan of one gyayakatva ( gyayak nature) alone different from all other dravyas, shraddhan and attainment of conduct – these three together, for him the ashuddha naya describing generation of several forms in conjunction with pudgala is not meaningful at all. However where Shuddha bhava has not been attained, till then whatever is the description of ashuddha naya, it is meaningful in accordance with the state. So long as the attainment of real gyan-shraddhan form Samyak darshan has not happened, till then listening to Jina words wherein real preachment is done, acceptance of them, and bhakti of Shri Jina Guru preaching Jina words, darshan of Jina image etc. are meaningful by engaging in Vyavahara marg. Those who have attained Shraddhan-Gyan  but the  direct attainment has not occurred, for them the earlier described activities,  acceptance of AnuVrita, MahaVrita renouncing recourse of other dravyas, samiti, gupti and engagement in Dhyan form of Panch Parameshthi and company of others practicing the same, practice of shastras for vishesh learning etc, practicing of such form Vyavahara marg himself and making other practice- such preachment of Vyavahara naya is meaningful to follow. Vyavahara naya is called untrue in certain aspect; but if someone believing it to be completely untrue abandons it then he would renounce the shubhopayoga form Vyavahara itself and since Shuddhopayoga has not been attained then coming to Ashubhopayoga, getting corrupted, he would manifest in promiscuous form  and traverse in world in Narak, Nigod gati etc. Hence so long Shuddha Atma the subject of Shuddha naya is not attained, till then Vyavahara naya is also meaningful – such is the preachment of shri gurus in Syadvad faith.

Continued…..