Samaysar ..07

 

     Chapter 1

Jiva Ajiva Adhikar

Now Jiva Dravya and Ajiva Dravya being together as one enter the stage.

For auspicious beginning Acharya tells the glory of gyan; that Gyan is knower of all the things, it recognises all the disguises of jiva-ajiva very well. Such Samyak Gyan (knower of all the disguises) appears – the verse depicting this is recited-

Shloka 33: Gyan appears pleasing the mind in happy state. That Gyan is generating a different realisation of Dravya by means extremely pure flawless Drishti observing the difference of Jiva-Ajiva for the saints witnessing the disguises of jiva-Ajiva. With the destruction of Gyanavarana etc. karmas whose bondage had  been very strong since eternal times, it has been purified and revealed like blooming of flower-bud. And the play ground for its frolicking is Atma only where the shapes of infinite gyeyas are reflected even then it  engrosses in its own nature. Its illumination is infinite and it is  always in fruition form with explicit brightness. It  is steady, noble and hence  perturbation free- devoid of all desires it is perturbation free. ( Here these three adjectives steady, noble and perturbation free are ornaments of the dance in peaceful  form) . Such gyan   luxuriates.

Bhavartha : Here the glory of gyan is described. Jiva-Ajiva enter the stage appearing in single form. Gyan only recognises them differently. Just as someone comes in disguised form in dance and if the spectator recognises him correctly then the artist enacting the disguise reverts to his true form saluting the spectator. In the same way it should be understood here. Samyak Drishti people only have such Gyan and Mithya Drishti do not recognise this difference.

Now single form of Jiva-Ajiva is described-

Gatha 39-43 :  Not knowing Atma, calling others as Atma, some foolish, Mohi, Agyani people call Adhyavasan ( vikalpa) and some people call karma as Jiva. Some others call the strong weak intensity in Adhyavasans as Jiva. Some other ones believe no-karma as jiva. Some others believe the fruition of karma as jiva. Some others believe the different intensity of karma in weak or strong guna forms as jiva . Some other ones believe the jiva to be mixture of jiva and karma and some believe the conjunction of karma to be jiva. In this manner several types of ignorant, Mithya Drishti jivas call others as Atma. The followers of Nishchaya (truth) have not described them as tellers of reality.

Commentary: In this world due to impotence of not knowing the extraordinary characteristics of Atma, being extremely ignorant, without knowing the real Atma, several Agyani people describe the others as Atma.

1.  Some say that adhyavasan ( Vibhava manifestation in conjunction with Mithya intent)  soiled by raga-dwesha generated naturally i.e.  by itself is Jiva , since just as different than blackness no other coal is seen, in the same way different from Adhyavasan any other Atma is not seen.

2. Some say that whose earlier part is beginningless and future part is endless, manifesting in such transmigration form activity karma only is jiva , since different from karma any other jiva is not seen.

3. Some say that never ending  progeny  of Adhyavasans  filled with different  flavours of weak and strong ragas only  is Jiva since other than them  any other jiva is not seen.

4.  Some body says that No-Karma manifesting in new and old states form bhavas is Jiva since other than this body any other jiva is not seen.

5. Some say that fructification of karma pervasive in punya-pap form  in  this  Lok only is Jiva since other than Shubha-ashubha bhava any other jiva is not seen. 

6. Some  say that experience of Karma in sata-asata forms pervasive within all different strong and weak gunas only is jiva , since other than sukh-dukh any other jiva is not seen.

7. Some say that mixture of Atma and Karma together in ShriKhand form together only is jiva, since other than all karmas any other jiva is not seen.

8. Some say that conjunction of karma engaged in desired activity only is karma, since just as different from conjunction of eight wooden sticks any other bed is not seen; in the same way different from conjunction of karmas any other jiva is not seen. ( after conjoining eight sticks the bed was made then it was able to engage in desired activity, in the same way know here also)

In this way eight types were described here and similarly other ignorants also (of many types) describe Atma as others. But knowers of reality do not call them speakers of truth.

Bhavartha :  Since eternal times Jiva-Ajiva have been conjoined in same kshetra occupation form and since beginningless period only in conjunction with pudgala only the jiva has been having several corrupted states. Observing from Drishti of reality, the Jiva does not give up his Chaitanya etc.  bhavas and pudgala does not give up its corporeal insentient etc. bhavas. But those who do not know reality, they call the bhavas of conjunction only as Jiva.    Since the real nature of jiva different from pudgala is seen by Omniscient and it can be known from the Agam belonging to the tradition of Omniscient, hence in whose faith Omniscient does not exist, they imagine differently with their own buddhi and describe. Out of them  the Vedanti, Mimansak, Samkhya, Yog, Bauddha, Naiyayik, Vaisheshik, Charvak etc. eight types have been narrated here in principle. Others also with their own buddhi with different imaginations describe differently, so how far can they be narrated?

Tatparya Vritti  Collective Introduction: Now both Jiva and Ajiva together taking same form  enter the stage like an actor well ornamented with decorations. Here in three stages with thirty gathas the Ajiva Adhikar is narrated. In them in first stage from  aspect of Shuddha nishchaya naya the body and raga etc. form other Dravya are not jiva form, with gatha beginning with primacy of this refutation the narration  is made in ten gathas.   In those ten gathas with  primacy of first side believing other Dravya to be Atma there are five gathas. Next with primacy of their negation there is one gathas sutra. Eight types of karma pudgala Dravya are narrated in one gatha sutra.  Then with endorsement of Vyavahara naya there are three gathas – This constitutes the collective introduction.

Tatparya Vritti  Commentary: Now body and raga etc. form other dravyas only are jiva surely – such stand of Agyani is presented-

Agyani jivas not knowing Atma call other dravyas only as Atma – such are ParatmaVadi Jivas  as follows-

1. Just as blackness is not different from burning coal, in the same way there is no Jiva different from raga etc. In this way some call the Adhyavasan of ragas etc. and karma as jiva.

2. Some others EkantVadi believe experience of hierarchy of strong-weak intensity form raga etc. adhyavasans Or, the attainment of strong-weak intensity due to greatness of intensity form capability only as Jiva.

3. In the same way the Charvak etc. believe body etc. no karma as jiva who are devoid of the differentiating knowledge of karma-no karma and Atma and others.

4. Some others believe the fruition of karma as Jiva.

5. Some others believe the intensity of karma in the forms of Lata (creeper), Daru(stick), Asthi(bone), Pashana(stone) as Jiva.

6. That intensity manifests in  strong-weak gunas form, that is believed to be Jiva.

7. Some others believe the mixture of Jiva and Karma like ShriKhand as Jiva.

8. Just as with joining of eight wooden sticks a cot can be prepared, in the same way with conjunction  of eight karmas the jiva is made – thus they  believe. Why so? Since other than conjunction  of eight karmas the attainment of Shuddha jiva is not there.

And thus in several ways the ignorant describe body, raga etc. other Dravya  as Atma. Therefore those who call the body, ragas etc. other dravyas as Atma, they  are ParatmaVadi. Such is the direction of NishchayaVadi Omniscient Bhagwan – in this way with  five gathas the first side is narrated.

Why these people are not speakers of truth, this is told-

Gatha 44: These earlier described Adhyavasan etc. Bhavas are all generated out of manifestation of Pudgala Dravya- this has been told by the omniscient Kevali Jinendra Deva. How can they be called as Jiva?

Commentary : All these Adhyavasan etc. form bhavas have been told to be manifestations of pudgala Dravya by the direct observers of the world (all substances) Bhagwan Arahant Devas. Hence those are not capable of being Jiva Dravya having Chaitanya nature since this Jiva Dravya has been told to be different from pudgala Dravya which  is devoid of Chaitanya Bhava. Hence those who call Adhyavasan etc. to be Jiva they are not telling the reality, since their stand is refuted by the Agam, logic and own experience. In them ‘They are not jiva’ – these are words of omniscient, which is Agam and following  is the logic based upon own experience.

1. The Adhyavasan are soiled with self generated raga-dwesha, they are not jiva since, just as gold is different from blackness; in the same way the Chaitanya swabhava form Jiva is available to Bheda Gyanis themselves different from Adhyavasan,  i.e. they experience the Chaitanya Swabhava to be different themselves directly. 

2. Whose earlier part is beginningless and whose future part is endless, such karma frolicking in transmigration form activity is also not Jiva, since different from karmas the Chaitanya Swabhava is accessible to Bheda Gyanis i.e. they themselves experience it directly.

3. The progeny of Adhyavasans filled with never ending raga flavours having different experiences of strong and weak are also not jiva, since different from their chain the Chaitanya natured Jiva is directly experienced by the Bheda Gyanis.

4. No-Karma manifesting in different states of new and old    is also not jiva since Chaitanya swabhava form jiva different from body is directly experienced by the Bheda gyanis themselves.

5. The fructification of karma in punya-pap form pervasive in the entire world is also not jiva since Chaitanya swabhava form jiva different from  Shubha-ashubha bhavas is directly experienced by the Bheda Gyanis themselves.

6. The experience of karma having different strong-weak quality pervasive in sata-asata form is also not jiva , since the Chaitanya swabhava form jiva different from sukh-dukh is directly experienced by the Bheda gyanis themselves.

7. The mixture of Atma with karma in joint form like ShriKhand is also not Jiva, since  Chaitanya Swabhava form Jiva different from all karmas is directly experienced by the Bheda Gyanis themselves.

8. The conjunction of karmas capable of performing meaningful activity is also not jiva since Chaitanya swabhava form jiva different from karma conjunction is directly experienced by the Bheda Gyanis  themselves like the person sleeping on the bed, different from  the bed  made by conjunction of eight sticks. ( In the same way even if other types of arguments are put forth, there also same logic is applicable.)

Bhavartha: Chaitanya Swabhava form jiva is experienced  by Bheda Gyanis as different from  all other bhavas, hence the way Agyanis believe, it is not so.

To the person opposing the attainment of Atma different from  pudgala (believing pudgala only to be Atma), the preachment (for his benefit with attainment of Atma) should be carried out sweetly as follows-

 Shloka 34: O Bhavya! What is the use of making  noise unnecessarily? Get detached  from these arguments and being immersed in one Chaitanya substance steadily observe; practice for six months and see that by doing so in your heart from lake, the Atma gets attained or not, whose brightness, power and illumination is different from pudgala.

Bhavartha: If practice for attainment of own nature is carried out then surely it can be attained. If it is for other things then it cannot be attained. Own nature is existent, but it is forgotten, if being  careful it is observed then it is close by only.  Here practice for six months is told but it does not mean that it would take that much time only. Its attainment can occur in Antar Muhurta also, but if the disciple may feel it difficult hence that is negated.  If understanding takes more time then it would not take more than six months; hence it has been preached that renouncing all meaningless noises getting engaged in it would enable attainment of nature immediately.

 

Tatparya Vritti Commentary:   Now the first side is refuted. All these body raga etc. are karma generated paryayas resulting due to manifestation in the form of fruition of pudgala Dravya karma. Omniscient Jinendra Bhagwants have told the body raga etc. to be karma generated, hence how can they be called as Jiva from aspect of Nishchaya naya? In no way.

Now further it is told- Just as blackness is not different from burning coal, in the same way the Atma is not different from ragas etc. – such stand of first side is not right. Why it is not right? The Shuddha jiva is different from ragas etc., this is the other stand. People stationary in Param Samadhi and engaged in  own experience

 

 are seen to attain the Chaitanya Anand natured Shuddha Jiva

 totally

 

 

 different from body and ragas etc., this is the reason. Just as gold is different from blackness impurity, this is example. The thing is that blackness is not different from burning coal, this illustration is also  not applicable. Why so? Just as gold has yellowness, fire has heat as their nature, in the same  way the burning coal  has blackness nature, which cannot be separated. But  like the affliction of sapphire,  raga etc. are vibhava bhava, hence with the power  of Nirvikalpa experience of Shuddhatma they can be separated.  In the same way, it has been told that by joining eight pieces of sticks the cot can be made, since conjunction of eight karmas makes Jiva, so it is not right;  since the Shuddha jiva Dravya is different from conjunction of eight karmas, this is other side. Just as the person sleeping on the cot is different from the cot made by conjunction  of eight sticks, this is the  example. By the great people existent in Param Samadhi the attainment of Jiva having Shuddha Buddha nature is seen different from the conjunction of eight karmas. In this way this is the reason along with illustration and further it is told that body and Atma are totally different, this is the other side, since the characteristics of both are different, this is the reason. Just as cold natured water and hot natured fire have difference, this is the example. In this way the Gatha provides refutation.

Now the disciple enquires that these Adhyavasan etc. bhavas are not called Jiva, other Chaitanya swabhava is called Jiva; then this bhava also appears to be related to Chaitanya only in some aspect ( they do not appear to be insentient different from Chaitanya), even then they are called as nature of Pudgala? In reply this Gatha is stated-

Gatha 45: All eight types of karmas are Pudgala form, thus told Jinendra Bhagwan Omniscient Deva- the fruition of the karma after ripening is the famous misery, he told.

Commentary: All the eight types of Gyanavarana etc. karmas are pudgala form which generate the Adhyavasan etc. all the Bhavas, thus are the words of Omniscient. What is described as a result of karma after attaining state of fructification is dukh which is different from the Atma nature having characteristics of perturbation free sukh. In this dukh only the Adhyavasan etc. bhavas get included which have characteristics of  perturbation; hence although they appear to generate the delusion of having relation with Chaitanya, even  then they are not of the nature of Atma but they are having pudgala nature.

Bhavartha : When karma is fructified then this Atma manifests in dukh form and the dukh form bhava is Adhyavasan, hence in these dukh form bhavas the delusion of consciousness is generated. In reality the dukh  bhava are not conscious, they are karma generated hence they are corporeal only.

Tatparya Vritti Commentary: Now upon being asked how the ragas etc. Adhyavasan etc. have pudgala nature while they appear to be Chaitanya form? In reply Acharya tells this Gatha Sutra-

All eight types of karmas are pudgala form thus told Jinendra Veetrag Omniscient Deva. How those karmas are pudgala form? The result of those karmas is famous, thus it has been told. What has been told? Having perturbation nature they are called as dukh. Result of which  types of karmas is dukh? The result of karmas which have fructified specifically is dukh. Here the implication is that the effect of all eight types of pudgala karmas is perturbation generating dukh which is different from the  real sukh having characteristics of being perturbation free. And the ragas etc. bhavas also are having characteristics of perturbation generating dukh form. For this reason those ragas etc. bhava also are deeds of pudgala only, hence from aspect of Shuddha Nishchaya naya they are pudgala form. Thus eight types of karmas are pudgala Dravya only – the gatha stating this is concluded.

Now question arises that if Adhyavasan etc. bhavas are pudgala natured, then  why are they described as having Jiva form in the Agam of Omniscient? In reply this Gatha is told-

Gatha 46: All these Adhyavasan etc. bhavas are Jiva – the preachment so given by the Jinendra deva is intimation of Vyavahara naya.

Commentary: All these Adhyavasan etc. bhavas are jiva, such narration of Bhagwan Omniscient Deva is intimation of Vyavahara naya although Vyavahara Naya is Unreal. The Vyavahara naya describes the reality to the Vyavahari Jivas like Mleccha language to the Mleccha people, hence in spite of being Unreal, it is justified to tell thus (Vyavahara naya)  for promoting Dharma Teertha. Since if Vyavahara naya is not told  then there would  be no Himsa by unscrupulously killing/trampling trasa-sthavar jivas and there would be no bandh for this reason since    from aspect of Nishchaya naya the body is described as different from jiva  hence there is no himsa in crushing it like ashes. In reality the Jiva is described to be different from raga-dwesha-moha, even then ‘the ragi-dweshi-mohi jiva bonds with karmas, extricate him’  - such means for attainment of Moksha would be negated and thus Moksha itself would be negated. (In this way if Vyavahara naya is not described then bandh-moksha itself would get negated.)

Bhavartha: Nishchaya tells the Jiva to be different from body and raga-dwesha-moha. If this accepted in Ekant sense then the body and raga-dwesha-moha would  be proved to be pudgala form. Then just as upon trampling pudgala no Himsa accrues, then raga-dwesha-moha would also not accrue Himsa. In this way the absence of World-Moksha as told to be so  in reality would be justified in Ekant sense; but such Ekant form is not the nature  of things; the Shraddhan, gyan and conduct of non-thing is non-thing  form only. Therefore the preachment of Vyavahara naya is justified. In this way having Shraddhan by means of  Syadvad eliminating the contradiction of both nayas is Samyaktva.

Tatparya Vritti Commentary: Now if Adhyavasan etc. bhavas are pudgala natured then  ‘jiva is ragi-dweshi-mohi’ – why such description has been carried out in other granths? It is  replied- The form of Vyavahara naya is disclosed. How this Vyavahara is disclosed? By the preachment of Jinendra Deva. How? All these Adhyavasan etc. bhavas are Jiva manifestation forms.

Now further it is told specifically- Although the Vyavahara naya is unreal since it takes recourse to external dravyas even then it is narrator of reality by taking recourse to Vishuddha Gyan Darshan Swabhava, free of taking recourse to raga etc. form external dravyas, hence its disclosure is justified.  If Vyavahara naya were not there then  believing from aspect of Shuddha Nishchaya naya that Trasa-Sthavar are not Jivas, people would unscrupulously trample them. Thus punya form Vyavahara dharma would be abandoned, which is a flaw. In the same way from aspect of Shuddha Nishchaya naya the Jiva would be free of raga-dwesha-moha from the beginning itself, hence he is free only – thus believing  there would be no efforts required for attaining Moksha.  Hence Moksha would be non existent, this would be second flaw. Therefore the preachment of Vyavahara naya is justified, this is the implication.

Now the disciple enquires that  by which illustration this Vyavahara naya can be explained? In reply it is told-

Gatha 47-48: Just as some king passed along with the army. ‘This is king going’ in this way the passage of mass of army is described in Vyavahara form.  In reality king is one only who has passed; in the same way the Adhyavasan etc. other  bhavas are ‘This is Jiva’ such narration in Paramagam is in Vyavahara sense. If considered from aspect of Nishchaya then Jiva is one only.

Commentary: Just as this statement that the King is passing with a spread of five Yojans, this is the Vyavahara of people telling the spread of army as that of the king; since in reality the king is not spread in five Yojan, in reality king is one only. In the same way this jiva is manifesting pervasive within all the  bhavas of raga – such statement is Vyavahara of the Vyavahari people of describing jiva in Adhyavasan etc. bhavas; since presence of one jiva in all the raga bhavas is impossible; in reality the jiva is one only ( Adhyavasan etc. bhavas are not jiva).

Tatparya Vritti Commentary: Now how does this Vyavahara naya apply, this is explained- With the passage of army,  the king only has gone and seeing  the spread of five yojans of the army, ‘the king passes’ such narration is in Vyaavhara sense only. From aspect of Nishchaya naya only one  king has passed – this is the illustration. Now the subject of illustration  ( Siddhant ) is told- In the same way Vyavahara is like the illustration of king. Whose Vyavahara? The Adhyavasan  etc. bhavas  different from Jiva and the Vyavahara of raga etc.  paryayas. How is that Vyavahara? The ragas etc. bhavas are said to be Jiva in Paramagam or Sutra in Vyavahara sense. There within the raga etc. manifestations “ who is Jiva? How is he ?” – this should be known for sure. From aspect of Shuddha Nishchaya naya the Jiva substance is free of bhava karma-dravya karma- no karma, having Shuddha-buddha one swabhava. In this way three gathas promoting Vyavahara naya were concluded.

-          In this way from aspect of Shuddha Nishchaya naya the body, ragas etc. other Dravya are not jiva natured, with  this highlight the first adhikar of ten gathas is completed.

Now disciple enquires that if the Adhyavasan etc. bhavas are not Jiva, then how is one, permanent, real form jiva? What are his characteristics? In reply it is told-

Gatha 49: O Bhavya! Know this Jiva to be tasteless, colour-less, odor-less, indescribable ( not visible to senses) such, whose guna is Chetana such, sound-free, not perceivable by any signs and whose shape cannot be defined.

Commentary: 1.1. Jiva is  definitely different from pudgala hence he  does not have taste quality, therefore he is tasteless.

1.2. Being different from the gunas of pudgala also he himself does not have taste guna, therefore he is tasteless.

1.3. In reality he does not have ownership of pudgala also hence he does not taste taking recourse to Dravya indriyas hence he is tasteless.

1.4. If observed from aspect of swabhava then  due to lack of Kshayopashamik bhava also he does not taste taking recourse to Bhavendriyas also hence he is tasteless.

1.5. In the Vishesh ( specifics) of all the subjects, only experience form manifestation is his nature common within them, hence with only one taste experience manifestation he does not taste hence he is tasteless.

1.6. ( He has knowledge of all Gyeyas) but due to negation of oneness of all Gyeya-Gyayak, in spite of taste being manifested in gyan form, he himself does not manifest into taste form, hence he is tasteless.

In this way with negation of taste in six ways , he is tasteless.

2.1. In this way Jiva being different from pudgala Dravya, he does not have colour guna hence he is colour less.

2.2. Being different from the gunas of pudgala Dravya also he does not have colour guna hence he is colour less.

2.3. In reality he does not have ownership of pudgala Dravya also hence he does not view taking recourse to Dravya indriyas,  hence he is colour less.

2.4. Considering from the aspect of swabhava, he lacks kshayopashamik bhava also hence he does not see colour by means of taking recourse to Bhavendriyas also hence he is colourless.

2.5. In the vishesh of all subjects, the common one experience form  manifestation being his swabhava, he does not view colour by merely attaining  colour sensing manifestation hence he is colourless.

2.6. ( He has knowledge of all Gyeya but) Due to negation of oneness of all gyeya-gyayak, in spite of colour manifesting in gyan form he himself does not manifest in colour form, hence he is colour less.

In this way in six ways he is colour less.

3.1. In this way in reality the Jiva being different from pudgala Dravya he does not have smell guna hence he is smell free.

3.2. Being different from the gunas of pudgala he himself is not smell guna form hence he is without smell.

3.3. In reality he does not have ownership of the pudgala Dravya hence by means of Dravya indriyas he does not smell odour hence he is smell less.

3.4. Considering from the aspect of swabhava, he lacks kshayopashamik bhava also hence he does not smell odour by means of taking recourse to Bhavendriyas also hence he is smell less.

3.5. In the vishesh of all subjects, the common one experience form  manifestation being his swabhava, he does not smell odour by merely attaining  smell  sensing manifestation hence he is smell less.

3.6. ( He has knowledge of all Gyeya but) Due to negation of oneness of all gyeya-gyayak, in spite of smell  manifesting in gyan form he himself does not manifest in smell  form, hence he is smell  less.

 In this way with negation of smell  in six ways ,  he is smell  less.

4.1. In this way the Jiva being different from pudgala Dravya it does not have touch guna hence he is touch  free.

4.2. Being different from the gunas of pudgala he himself is not touch  guna form hence he is touch less.

4.3. In reality he does not have ownership of the pudgala Dravya hence by means of Dravya indriyas he does not touch subject  hence he is touch  less.

4.4. Considering from the aspect of swabhava, he lacks kshayopashamik bhava also hence he does not touch subject  by means of taking recourse to Bhavendriyas also hence he is touch  less.

4.5. In the vishesh of all subjects, the common one experience form  manifestation being his swabhava, he does not touch subject  by merely attaining  touch   sensing manifestation hence he is touch  less.

4.6. ( He has knowledge of all Gyeya but) Due to negation of oneness of all gyeya-gyayak, in spite of touch   manifesting in gyan form he himself does not manifest in touch   form , hence he is touch   less.

 In this way with negation of touch  in six ways he is touch   less.

5.1. In this way the Jiva being different from pudgala Dravya it does not have sound paryaya  hence he is sound free.

5.2. Being different from the paryayas of pudgala he himself is not sound paryaya form hence he is sound less.

5.3. In reality he does not have ownership of the pudgala Dravya hence by means of Dravya indriyas he does not hear sound hence he is sound less.

5.4. Considering from the aspect of swabhava, he lacks kshayopashamik bhava also hence he does not hear sound  by means of taking recourse to Bhavendriyas also hence he is sound less.

5.5. In the vishesh of all subjects, the common one experience form  manifestation being his swabhava, he does not hear sound  by merely attaining  sound  sensing manifestation hence he is sound less.

5.6. ( He has knowledge of all Gyeya but) Due to negation of oneness of all gyeya-gyayak, in spite of sound  manifesting in gyan form he himself does not manifest in sound  form, hence he is sound  less.

In this way with negation of sound  in six ways he is sound  less.

( Now indefinite shape adjective is explained-)

 6.1. Jiva cannot be said to be having shape from the shape of body created by pudgala Dravya hence jiva has indefinite shape.

6.2. With own definite nature jiva stays in infinite bodies having indefinite shapes hence jiva has indefinite shape.

6.3. The fructification of Sansthan Naam Karma  occurs in pudgalas only ( hence the shape is not with their nimitta either) hence jiva has indefinite shape.

6.4.  Whose natural experience shakti has manifested in same shape form as that of all the substances manifested in different shape forms, in spite of this his experience is pure gyan form devoid of relation with entire Lok, due to this he himself is free of shape  hence he is shapeless. 

In this way with four reasons the sansthan (shape) was negated.

(Now Avyakta adjective is explained-)

7.1. Six dravya form  Lok which is Gyeya hence is  Vyakta (describable) but Jiva is different from them hence is Avyakta (indescribable).

7.2. The gathering of Kashayas as Bhavak Bhava is Vyakta while Jiva is different from them hence he is  Avyakta.

7.3. In Chaitanya Samanya all the expressions of Chaitanya are immersed hence he is Avyakta.

7.4. Jiva is not momentary expression form alone hence he is Avyaktva.

7.5. In spite of being perceived as mixture  of describability and indescribability together, Jiva does not touch describability alone hence he is Avykta.

7.6. Jiva is being experienced clearly by himself internally and externally even then it is illuminated in detached form  towards describability hence he is Avyakta.

In this way with six reasons the indescribability was established.

In this way due to lack of taste, colour, smell,  touch, sound, shape, and describability, the Jiva is always Pratyaksh by the power of own experience and not perceivable by inference alone hence he  is called as Aling Grahan.

By the experience of own Chetana Guna the Jiva is always internally illuminated hence he is having Chetana guna. That Chetana guna  eliminates all other arguments of believing Jiva in any other forms. That Chetana guna has surrendered itself completely to the Bheda Gyani jivas, which has become subdued with complete satiation by swallowing the entire LokaLok, in this way ( being completely satiated which is unable to emerge from own nature ) it does not get  mobile in the least in all the times and thus being completely immobile, being  uncommon  with respect to other dravyas, has extraordinary nature.

Jiva is such Chaitanya form reality natured, whose illumination is pure- such Bhagwan is stationary in one, permanent, different Jyoti form.

Continued…..

Samaysar …06

Now eliminating Bhavya-Bhavak mixing flaw the prayer is told-

Gatha 32: The Muni who, conquering Moha knows own Atma by means of own Gyan swabhava as different from other Dravya bhavas, that Muni is called JitaMoha by the knowers of reality.

Commentary: The Moha karma appears in Bhavak form  upon fruition even then own Atma which is Bhavya which tends to manifest in  accordance with it, by means of  power of Bheda Gyan separates it at a distance itself. In this way by forcibly   dishonouring Moha, by eliminating all the fault  of Bhavya-Bhavak mixing, stationary within oneness of self, the Muni experiences own Atma as different in reality  from all other bhavas caused due to swabhava of  other dravyas by means of own Gyan swabhava. They definitely are  JitaMoha who have conquered Moha.  How is that Gyan Swabhava? Floating over the entire Lok, always internally illuminated in direct illumination, indestructible, established within self itself and real form such is Bhagwan Gyan Swabhava.

In this way this is second prayer eliminating the mixing fault of Bhavya-Bhavak Bhava.

In this gatha sutra only Moha has been named. Replacing the word ‘Moha’ with raga, dwesha, anger, pride, deceit, greed, karma, no karma, mind, speech, body eleven sutras should be narrated and by means of five Indriya Sutras pertaining to hearing, eyes, smell, taste and touch it should be further narrated. In this way with sixteen sutras it should be narrated separately and with this preachment other things may also be  considered.

Bhavartha: Own  Atma is Bhavya form performing in accordance with Bhavak Moha. The JitaMoha Jin  experiences it as different by the power of differentiating knowledge. Here the purport is that while climbing the shreni  when the fruition of Moha is not being experienced  and one who experiences the Atma with own power by means of Upasham etc., he is called as Jita Moha. Here the Moha has been conquered but not destroyed.

Tatparya Vritti Commentary: Now the same Nishchaya Prayer is described in form of repudiation of Bhavya-Bhavak mixing fault in another way. In other words it is described in Jita Moha form  from aspect of Upasham Shreni.

The Atma who conquers the fructified Moha by the power of unification of Samyak darshan-Gyan-Charitra form Nirviaklpa Samadhi, thus knows-believes-feels  the complete Atma as different by means of Shuddha Gyan Guna; that sadhu is called as JitaMoha or Moha free by the knowers of reality- this is second prayer.

Further it is told- With repudiation of Bhavya-Bhavak mixing fault the second prayer is carried out. How does that apply? Bhavya means the ragas etc.  form  manifested Atma and Bhavak means the fructified  Moha. The Bhavya-Bhavak bhava of the two has mixing fault of conjunction with Shuddha jiva. That fault is eliminated with the power of gyan of own  experience, such purush  is Jina – this is second prayer- such is Bhavartha.

In  the same way here ‘Moha’ word can be replaced with raga-dwesha, anger, pride,  deceit, greed, karma, nokarma, mind, speech, body – these eleven and hearing,eyes, smell, taste, touch – these five – thus with sixteen  sutras it should be separately  narrated. In the same way there are innumerable Lok Praman Vibhava manifestations  which too should be known.

Now Nishchaya Prayer with absence of Bhavya-Bhavak Bhava is described-

Gatha 33: When the Moha being weakened gets destroyed from the sovereignty of the Sadhu who has conquered the Moha, then that Sadhu is definitely called ‘KsheenMoha’ by the knowers of Nishchaya .

Commentary: In this Nishchaya Prayer, the one who has become JitaMoha by repudiating the Moha from the Atma in the above described manner by experiencing the Atma as different from other dravyas by means of Gyan Swabhava; when by taking  proper recourse to bhavana of own swabhava bhava, the progeny of Moha is so totally destroyed that it would never fructify again – in this way the Bhavak form Moha becomes Ksheen ( with destruction of Bhavak Moha the vibhava form  Bhavya Bhava of Atma  gets eliminated) and in this way with  elimination of Bhavya-Bhavak bhava upon attainment of oneness the immovable Paramatma state was attained,  he is called as ‘Ksheen Moha’ Jina. This is third Nishchaya prayer.

Here also as told earlier, the Moha word should be replaced by raga, dwesha, anger, pride, deceit, greed, karma, no karma, mind, speech, body , hearing, eyes, smell, taste, touch – thus sixteen sutras should be narrated.

Bhavartha- Firstly with own power the Sadhu conquers Moha by means of Upasham bhava, then with own great capability destroys Moha from  existence and attains Gyan form Paramatma state, then he is called as Ksheen Moha Jina.

Here the Nishchaya-Vyavahara prayer is described by the kalash form verse-

Shloka 27:  Body and Atma have oneness from aspect of Vyavahara naya, but from aspect of Nishchaya naya it is not there. Hence the prayer of body is called prayer of Atma-Purush in Vyavahara sense, but not  in  Nishchaya sense. From aspect of Nishchaya with  the prayer of Chaitanya only the prayer of Chaitanya is carried out. That prayer of Chaitanya is described in forms of Jitendriya, JitaMoha and KsheenMoha etc. The agyani had enquired about the prayer of Tirthankara, which is replied by the Naya divisions in this manner, with the power of which it is established that Atma and body do not have oneness definitely.

Now, with this knowledge the BhedaGyan gets established , this is implied in next verse-

Shloka 28: Those who have attained introduction to real nature of substance, such Munis have uprooted the oneness of Atma and body by means of logic of Naya divisions – it has been totally negated, then revealed by the attraction to own flavour in singular form , which purush would not attain that gyan immediately ? They would do so for sure.

Bhavartha: With the division of Nishchaya and Vyavahara naya the complete  difference of Atma and others is disclosed; after knowing it which purush would not attain bhedaGyan? He does for sure. When the gyan knows own nature by means of own flavour, then  surely that gyan tells own Atma to be different from others only. If there is someone who  is having long to stay in the world, then it’s  different.

In this way the ignorant had said that ‘ it is our belief that body only is Atma’ it was repudiated.

Tatparya Vritti Commentary: Now in the form of non-existence of Bhavya-Bhavak bhava the third Nishchaya prayer is told. The same is called as KsheenMoha from aspect of Kshapak Shreni. In the order described in the previous Gatha when the Moha becomes ksheen of the Sadhu in the kaal of Nirvikalpa Samadhi who has attained JitaMoha – which Sadhu? The Sadhu having bhavana of  Shuddha  Atma. Then in that Gupti -Samadhi kaal that sadhu is called as Ksheen Mohi. By whom? The Ganadhara etc. devas, knowers of Nishchaya, reality. In this way the third Prayer was completed.

Q: How is this prayer of the form of absence of Bhavya-Bhavak bhava?

A: Bhavya means the Atma manifested in ragas etc. form and Bhavak means the Moha coming under fruition.  The absence of the form of  Bhavya-Bhavak bhava, is kshaya or destruction. That constituted the third prayer.

Here the intent is that the raga-dwesha form all the terms should also be applied.

In this way in the first gatha the first side has been described. Later in four gathas the Nishchaya-Vyavahara has been narrated. Later in three gathas the Nishchaya prayer form has been described. In this way the first side is refuted by eight gathas in the sixth stage.

In this way the Agyani Jiva due to Sanskar of oneness of Atma and body caused  by progeny of eternal moha was completely ignorant and now with the fruition of Tattva Gyan form Jyoti, like curing the disease of the eye with unobscuration of curtain form karmas became gyani ( For ex. Some purush has disease in his eyes due to which colours were seen differently. When the disease was cured then colours started looking as they are.) Thus knowing self to be real observer having  Shraddhan and  desirous of engaging in Acharan(conduct) he enquires that ‘what is meant by Pratyakhyan of other dravyas by this Atma.?’ In reply Acharya tells-

Gatha 34: By which “other than self all substances are others”, knowing thus he renounces – carries out Pratyakhyan, from this Pratyakhyan is gyan only. Know thus as a rule. The renunciation  form state of gyan is Pratyakhyan only and nothing else.

Commentary: This Bhagwan Atma is Gyata-Dravya. Knowing all other bhavas occurring due to nature of other dravyas which are not  pervasive with own nature hence knowing them as  other bhavas, he renounces them. Therefore the one who knows first, he only renounces next, there is no body else renouncing. Deciding thus in the Atma, at the time of renunciation, the credit for renunciation being given to Atma by renouncing afflictions of other bhavas, if observed in reality then the self has not carried out the act of renunciation of other bhavas, himself is devoid of that credit, since he has not given up Gyan Swabhava, hence PratyaKhyan is Gyan only- this only should be experienced.

Bhavartha: The act of renunciation of other bhava by Atma is only name sake.  He himself is Gyan Swabhava only. Knowing other Dravya as other and then not accepting other bhava itself is renunciation. In this manner the gyan in such steady state only is Pratyakhyan, there is no other bhava other than Gyan.

Collective Introduction : Now four gathas would be told to describe the Pratyakhyan having characteristics of gyan of own experience devoid of afflictions of raga etc. vikalpas. In them the gyan of own experience only is Pratyakhyan (renunciation), this constitutes first gatha and the second gatha is of the form of example of subject of Pratyakhyan- thus there are two gathas. Next there is one gatha for renunciation of Moha and there is another gatha for renunciation of Gyeya substance. In this way there are two  gathas. This constitutes the collective introduction of seventh  stage.  

Tatparya Vritti Commentary: Here the subject is as follows- If the jiva and body are not considered to be one then the prayer of Tirthankara and acharya would prove to be futile, in this way in  accordance with first side the oneness of jiva and body does not get established- realising  this the disciple  gaining knowledge asks that O Bhagawan! ‘What is Pratyakhyan of ragas etc.?‘ – upon asking Acharya deva replies as follows-

The one who knows that is gyan – with such meaning ‘own experience of gyan is Atma- thus it is told’. “Mithyatva ragas etc. are vibhavas other forms”- knowing this with gyan of own experience he renounces, carries out Pratyakhyan, repudiates. Hence the Nirvikalpa own experience form gyan only is Pratyakhyan as a rule- this should be accepted, known and experienced. Here the purport is that during Param Samadhi Kaal, the one who experiences shuddhatma by the power of gyan of own experience, that experience only is Nishchaya Pratyakhyan.

Now the question  arises that the Pratyakhyan of Gyata (knower) only is called Gyan, what is the example  for the same? In reply the illustration and its siddhant are told in next Gatha-

Gatha 35: Just as in the Lok, some  person knows the other thing to be ‘this is other’s thing’ , thus knowing he renounces the other’s thing, in the same way the Gyani purush knowing the bhavas of all other dravyas that ‘ these are other’s bhavas’ he renounces them.

Commentary :  Just as some person bringing cloth of someone  else by mistake from the house of washerman, and believing that to be his own he is sleeping wearing it. Thus he himself is being Agyani ( he is devoid of the knowledge that this cloth  belongs to others),  but when the other person comes and pulls that cloth and baring him tells that ‘wake up, this cloth is mine and return it to me,‘ listening to this sentence again  and again  and by examining the characteristics being satisfied ‘surely this cloth belongs to others’ thus knowing being Gyani he immediately renounces the other’s cloth. In the same way the Gyata also by mistake accepting  bhavas of other dravyas, thinking them to be own, is sleeping being one with them and thus he is  being Agyani. When Shri Guru imparting the BhedaGyan and knowledge make him atma bhava form and tell him ‘wake up, be alert, your atma is only gyan form alone (all others are bhava of other dravyas) then listening to this sentence of Agam again and again, examining  all the characteristics of self and others, ‘surely these are other’s bhavas’ (I am gyan alone) thus knowing being Gyani,  he immediately renounces all other bhavas.

Bhavartha : So long  as he believes the other’s thing to be own by mistake, till then oneness is there and after attaining gyan of reality, he knows the other thing to belong to others, then surely there is no oneness with other’s thing. This is obvious.

The  same is described in Kalash form  verse-

Shloka 29: Before the concept of this illustration of renunciation of other  bhavas gets old  and does not manifest into activity form immediately, before that itself the realisation different from all other bhavas gets revealed.

Bhavartha: This example of renunciation of other bhava was described, before it is seen, the realisation of own nature different from all other bhavas occurred immediately; since it is well known that after the knowing the thing to be other’s, the oneness with it does not remain.

Tatparya Vritti Commentary: Now example of Pratyakhyan is provided-

Just as some person  discards clothes, ornaments etc. knowing them  as ‘these are other’s. In the same way knowing the Mithyatva Ragas etc. other bhavas – as other paryayas by the power of gyan of own experience as others, the gyani specially having  purity of mind-speech-body discards them. Here the Bhavartha is that – Just as some  Devadatta named person bringing clothes of others by mistake from the house of washerman and wearing it he is sleeping. Later the owner of that garment pulls it from him and asks him to give it back.  Then examining to characteristics of that garment and being satisfied ‘ this cloth belongs to others’ realising this he gives it up. In the same way this Gyani Jiva also realising that “ these Mithyatva ragas etc. Vibhava bhava are not swabhava of atma, one shuddhatma only is own swabhava” – with such explanation, realising that all other bhavas ‘belong to others only’ he immediately discards them. Then he experiences own Shuddha Atma. Thus two gathas are told.

Now, how did “this experience lead to Bheda Gyan of other bhava?” with such doubt, firstly the form of bhedagyan  of bhavak-bhava- fruition of moha karma form bhava  is described-

Gatha 36:   When one knows that ‘this Moha does not belong to me and I am only Upayoga‘, such knowledge is called as ruthlessness towards Moha by the knowers of Siddhant or those knowledgeable of natures of self and others.

Commentary: Definitely ( in my experience) the moha generated out of Pudgala appearing in Bhavak form resulting due to capability of fruition, does not have any relationship with me, since the gyayak natured swabhava bhava firm like stone carving cannot be  made Bhavya by other bhavas. Here by myself, capable of illuminating all the objects of the world, such intelligent and development form which is continuously having the permanent wealth of power, with such Chaitanya Shakti form swabhava bhava the Bhagwan Atma knows that in reality I am one hence, although the occupation of all the dravyas in the same space cannot be avoided hence my Atma and Corporeal things are appearing as one like ShreeKhand. However like knowledge of difference in the taste of shreekhand, I am  ruthless towards Moha only. Since by having oneness with own Atma substance, I always remains  consistently same. ( Curd and sugar mix together to form Shreekand and they both appear to be the same, however due to explicit difference of taste of sweet and sour they are known differently; in this way with difference of characteristics of dravyas the corporeal and Chetan  are known to be different by the experience that the taste of fruition of Moha karma is ragas etc, which is different from own swabhava of Chaitanya) In this way bheda gyan was attained with respect to  Bhavak bhava which  is due to fruition of Moha.

Bhavartha : This Moha karma is corporeal pudgala Dravya. Its fruition is corrupted bhava form. That bhava also being bhava of moha karma is degeneration of pudgala only. When this bhava of bhavak is experienced by the Upayoga of Chaitanya then Upayoga also getting corrupted appears soiled in ragas etc. form. When the Bheda Gyan is attained that ‘the manifestation of power of Chaitanya is only gyan -darshan upayoga form and this impurity is raga-dwesha-moha form hence it belongs to dravya karma form corporeal pudgala Dravya’; then surely bhedagyan is attained with respect to Bhavak Bhava which is Moha bhava of the form of Dravya karma, and the Atma definitely remains steady in Chaitanya experience form.

This is described by means of Kalash form verse-

 Kalash 30: In this Lok I myself experience own Atma nature   which is everywhere filled with the bhava of  flavour of Chaitanya manifestation; hence this Moha does not belong to me, does not belong to me, i.e. it does not have any relation  with me. I am wealth of mass of illumination of Shuddha Chaitanya. ( Should experience thus with differentiation of Bhavya-Bhavak)

In  the same way in the Gatha the ‘Moha’ term should  be replaced with Raga, dwesha, anger,  pride, deceit, greed, karma, no karma, mind, speech, body, hearing, eyes, nose, taste, touch – these sixteen terms into sixteen Gatha Sutras and considered accordingly.

Tatparya Vritti Commentary:   Now how does one experience the shuddhatma? On enquiring Acharya Deva describes the means for renunciation of Moha-

From aspect of Shuddha Nishchaya naya, I am permanently gyayak   natured – Moha is incapable of corrupting me into activities of raga etc. form other bhavas, hence Dravya moha and bhava moha both are not mine. Being Gyan-Darshan Upayoga characteristics form I am Upayoga form only – thus I know. What do I know? That I am pure gyan-darshan upyoga natured only – thus I know or experience. Such Atma having  bhavana of the form of detached shuddhatma is called/told/described as ‘detached’. Who say so? The people knowledgeable of Shuddha nature say so.

Some more is told- In the previous gatha the gyan of own experience was called as Pratyakhyan,  the same is now called as not having Moha. In the same way the Moha term should be replaced with raga-dwesha-anger-pride-deceit, greed, karma-no karma- mind- speech-body – ears-eyes-nose-taste-touch – these sixteen sutras should be described.  In the same way the other innumerable lok praman vibhava manifestation form bhavas should also be considered.

Now the type of bhedagyan of Gyeya bhava is told-

Gatha 37:   Know this that ‘these dharma etc. dravyas do not have any relationship with me, I am just Upayoga form only. Such knowledge is described as relentlessness towards dharma Dravya by the knower of Siddhant or those who are knowers of natures of own-others’s nature form samaya.

Commentary:  The powerful Chaitanya shakti has revealed itself, whose spread is unlimited and whose nature is swallowing all the substances. The dharma, adharma, akash, kaal, pudgala and other jivas all these other dravyas are not my relatives which are illuminated in the Atma, manifesting in  their shapes within the Gyan as if they have been  swallowed and completely drowned. The reason is that I am really internal tattva due to  permanent Gyayak nature while these other dravyas have swabhava  different from my swabhava, they are really incapable of abandoning their external Tattva form ( since abandoning their swabhava they do not enter within gyan). Here by myself within Chaitanya always engaged within self, in reality one, experiencing the unperturbed Atma, the Bhagwan atma knows that in explicit Nishchaya I am one only, hence in spite of mutually meeting with other dravyas in Gyeya-Gyayak bhava form, with the swabhava of experiencing the explicit flavour, I am relentless with respect to Dharma, adharma, akash, kaal, pudgala and other jivas. This is so since by remaining within own oneness the Atma substance always remains stationary as it is ( does not abandon its nature). In this way the bheda gyan with respect to gyeya bhavas was carried out.

This is presented in the Kalash form verse-

Shloka 31: In this way, upon attainment of BhegaGyan with respect to Bhavak Bhava and Gyeya Bhava in the above described manner, when the differentness with respect to all other bhavas was realised then this Upayoga by himself remaining in one Atma form, manifesting in Gyan-Darshan-Charitra form,  to whom the reality has been realised, engages in own atma form garden and does not wander elsewhere.

Bhavartha: When the difference with respect to all other dravyas and bhavas generated by them was realised then for engagement of Upayoga only Atma remained and no one else. In this way being one  with darshan-Gyan-Charitra it engrosses in Atma only and does not wander elsewhere.

Tatparya Vritti Commentary: Now these dharmastikaya etc. gyeya substances are not of my nature,  this is established-

These dharmastikaya etc.  Gyeya substances are not mine, they do not exist in me. Thus Gyani knows. Then what am I? I am only vishuddha gyan darshan Upayoga form only,  or from aspect of non differentiation, having characteristics of Gyan darshan upayoga, Upayoga only is Atma  - thus Gyani knows. How does he know? The reason due to  which I am permanently Gyayak one swabhava form one, with the  same reason in spite of mixing with gyeyas and having oneness with them in Vyavahara sense like curd and sugar in Shreekhand, from aspect of Shuddha nishchaya naya this is not my nature, hence I am  relentless towards other dravyas. That Shuddhatma Bhavana natured Atma has relentlessness towards other dravyas – thus tells the purush knowledgeable of shuddhatma. Vishesh-  ‘Own experience of gyan   alone is Pratyakhyan’ this was told earlier, the same has relentlessness with respect to other dravyas in this vishesh narration. In this way two gathas  were completed.  With the group of four gathas the seventh stage is completed.

Now, how does  the Atma, manifested in darshan-gyan-charitra form, experiences own nature, describing this Acharya concludes- 

Gatha 38: The Atma manifested in darshan-Gyan-Charitra form knows that definitely I am one, Shuddha, darshan-gyan form, always shapeless; least bit of other Dravya is not mine – this is Nishchaya.

Commentary: On account of delusion due to eternal Moha form agyan, the one who was ignorant; upon continuous explanation by detached Guru somehow he understood and being alert just as some person had forgotten the gold kept in the fist and later after remembering sees that gold, with such logic; the one who had forgotten his Parameshwara Atma and later after knowing it and  with its shraddhan being engrossed in it, he became Atmaram in Samyak form. Then  he experiences that I am Chaitanya Jyoti form Atma which is directly known in my experience. Having only consciousness form shape I do not get divided in the sequential form  and non-sequential form bhavas of Vyavahara. Hence I am one; I am totally different from the Vyavahara nine tattvas  of the form of Nar-narak etc. specifics of Jiva; Ajiva, punya, pap, asrava, samvar, nirjara,  bandh and Moksha by means of one permanent gyayak nature form bhava, hence I am Shuddha. Being consciousness alone I do not transgress the Upayoga nature of Samanya- Vishesh form   hence I am darshan-Gyan  form; in spite of manifesting in experiences form for which touch, taste, smell, colour are nimitta, I have not manifested myself in touch etc. forms hence in reality I am  always shapeless. In this way experiencing own nature different from all, I am powerful. Remaining  in such powerful form, although several types of external (to me) other dravyas are explicitly available with their natural wealth, even then any other Dravya does not appear to be my form in the least bit which,  joining with me  in Bhavak form and Gyeya form, again generate Moha within  me. Since great Gyan illumination has been revealed to me uprooting the Moha from its roots by own flavour such  that it would not take roots again.

Bhavartha: Atma since eternal times was Agyani due to fruition of Moha. By means of Upadesh of Shree Gurus and own kaal-labdhi (attainment of right time) he became Gyani and came to know own nature in reality that I am one,  Shuddha, shapeless, darshan-gyan form. With  such knowledge the Moha was destroyed from the roots. Bheda Gyan was attained with respect to Bhavak bhava and Gyeya Bhava, own natural wealth was experienced; then how can Moha be generated again? Not possible.

Now describing the glory of Atma experience Acharya deva motivates in the following verse that let the entire Lok be engrossed in such Gyan natured Atma-

Shloka 32: The Bhagwan Atma of Gyan ocean form has been completely revealed removing the delusion form obstructing cover; hence the entire Lok should get completely engrossed in its flavour of peace together. This flavour of peace is bouncing  to the extent of entire Lok.

Bhavartha: Just as when something obstructs the ocean then  the water cannot be seen and when obstruction is removed then water is revealed and it inspires the people to take bath in this water. In the same way the Atma was obscured by delusion  and its nature was not seen. Now with the removal of obscuration it is revealed in true form; hence ‘the entire Lok should get engrossed together in  the veetrag Vigyan form flavour of peace’ thus Acharya Deva has instigated.  Or it also means that when the Agyan of Atma is removed then  Keval Gyan is revealed and with  its revelation all the substances of the entire Lok are reflected in the gyan in one samaya, the entire Lok should look at this Atma.

In this way in this Atma Khyati commentary of Samaya Prabhrit granth,  the commentator has described the Poorva Rang chapter.

Here the intent of the commentator  is that this Granth has been described in  Drama form in allegorical manner. In the drama firstly the background is created. In that the performers, hero and spectators  are there and artists are there who adopt different forms of disguises and  demonstrate shringar etc. forms of  eight types of flavours. Here Shringar, Hasya, Raudra, Karun,  Veer, Bhayanak, Vibhatsa and Adbhut – these eight are worldly flavours; in the drama these only are depicted. Ninth is flavour of peace which is beyond the world; in this drama that is not included. The different types of bhavas of these flavours and description of their Drishti is there in granths on flavours, it can be known  from there. Generally the nature of flavour is such that depending upon the presence of gyeya in the gyan, the  gyan became one with it , the bhava of purush gets engrossed in it and desire for other gyeya does not remain, that is the flavour. The form of these eight flavours is described in drama form by the dramatist.

Firstly background is described. There the spectators are Samyak Drishti people and other  Mithya Drishti people are artists which is shown. The  dancers are Jiva-Ajiva substances and the oneness of both, karta-karma-ness are their disguises. Mutually they take several forms and manifest in eight flavours form, such is the dance. There the Samyak Drishti observer recognises the different forms of jiva-ajiva, knowing them to be caused by karma he is engrossed in flavour of peace. The Mithya Drishti does not know the difference of jiva-ajiva, hence knowing these disguises to be real  he gets engrossed in them. The Samyak Drishti tells them the real nature and removing their delusion, engrossing them in flavour of peace he converts them to Samyak Drishti person. Acharya has informed this by means of this shloka that now the disguises of jiva-ajiva would be described.

In this way the stage has been described.

Thus the poorva rang of Atma Khyati commentary of Shri Samaysar Paramagam is concluded.

Tatparya Vritti Commentary : Now Shuddhatma only is venerable – such shraddhan is Samyaktva. Own experience in   that Shuddhatma only is Samyak Gyan. Remaining stationary in that own Atma in Veetrag own experience form is Charitra. What is the form of the Jiva  manifested  in Nishchaya jewel trio form of unity of these three together is described here by Acharya deva, thereby concluding the Jiva Adhikar.

Due to eternal delusion form Agyan  of oneness of body and Atma, I was ignorant, just as someone who  had forgotten the gold kept in the closed fist and slept.  Later after waking up he recalls the gold and sees it – with same logic, with the benediction of Param Guru, getting to be Gyani – being alert who engrosses in Shuddhatma, such ‘myself am Veetrag Chaitanya alone form Jyoti’.  And how am I? Although from aspect of Vyavahara naya I am nar-narak etc. several forms, even then from aspect of Shuddha Nishchaya naya, I am permanent Gyayak singular swabhava  form only. What else am I clearly? From aspect of Shuddha Nishchaya naya I am different from the nine  substances of Vyavahara form. Or, I am  different from raga etc. form bhavas, I am thus Shuddha. And what are my  specialities? I am  only Gyan darshan form. And what shape am I?   From aspect of Nishchaya naya being devoid of colour, taste, smell, touch I am always non-corporeal. Being this form, other dravyas are not mine in the least bit which being oneness form or gyeya form again could generate Moha within me. Why? Due to manifestation in Param Vishuddha form.

In this way twenty seven gathas in seven stages of the Tatparya Vritti commentary of Samaysar having characteristics of Shuddha atma experience are completed. With one  gatha as conclusion form, in totally with twenty eight gathas the Jiva Adhikar is completed.

Thus the first act is concluded.

Continued….