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….