Samaysar …05

 

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

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

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

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

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

Same is told in Kalash form verse-

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

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

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

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

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

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

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

Now, efforts are made to make agyani understand-

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

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

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

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

This meaning is given in kalash form-

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

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

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

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

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

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

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

Now the ignorant jiva says-

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

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

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

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

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

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

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

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

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

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

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

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

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

The same thing is told in next gatha-

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

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

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

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

Same thing is told in next gatha-

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

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

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

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

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

Commentary- This is narrated by a verse-

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Continued……