Now with the
Kalash of same meaning the motivation for experiencing Atma is given-
Shloka 35: Experience this singular
indestructible Atma within Bhavya Atma directly which is floating
over all the substances form Lok in beautiful manner, by giving up all other
bhavas from their roots devoid of Chaitanya Shakti and explicitly accepting own
Chaitanya Shakti bhava alone.
Bhavartha: This
Atma in reality is Chaitanya Shakti form alone devoid of all other bhavas;
practice for its experience – thus is the preachment.
All other
bhavas devoid of Chaitanya Shakti are pudgala Dravya related – such information
is revealed in upcoming gathas by the
following shloka-
Shloka 36: This
jiva is merely this much whose everything is pervaded with Chaitanya Shakti;
all the bhavas devoid of Chaitanya shakti are pudgala generated- they are
pudgala only.
Tatparya Vritti Collective Introduction: Now, ‘ devoid of colour, taste etc.
pudgala natures, the Shuddha jiva having infinite qualities etc. only is
venerable’- with primacy of such spirit twelve gathas are narrated. In those
twelve gathas, Shuddha jiva manifested with bhavana of Param Samayik form
Nirvikalpa Samadhi with characteristics of abheda(undifferentiated) jewel trio resulting in Param Anand sukh form bhava only is
venerable, with such primacy there is one gatha. Then the raga etc. internal
bhava and external colour etc. bhava are not nature of Shuddha jiva. Such special description is carried out in six
gathas.
Subsequently
those raga etc. and colour etc. bhavas only are belonging to Jiva from aspect
of Vyavahara and not from aspect of Shuddha Nishchaya naya, in this way for
mutual relative description of the two nayas there is one Gatha Sutra. Next
from aspect of Vyavahara naya only these raga etc. have relation with jiva like
milk and water, but not from aspect of Nishchaya naya, this is told in one
gatha. Afterwards for expressing Vyavahara naya only there are three gathas in
example form – this is the collective introduction of the second stage.
Tatparya Vritti Commentary: Now if Jiva is not ragas etc. bhava
form from aspect of Nishchaya naya, then in what form the Shuddha jiva is
venerable? This is told- From aspect of Nishchaya naya Jiva, being devoid of
taste, colour, smell, touch, sound and
vikalpas of desire-anger etc. in mind, is Avyakta and sookshma. And what is the
speciality? He has Shuddha Chetana quality. And what is his form? From aspect
of Nishchaya naya he is subject of own experience he has Aling Grahan nature
and devoid of six sansthan of the form of Samchaturasra etc., such substance
(atma) having these qualities, O disciple! Know him to be venerable. The
implication is that from aspect of Shuddha Nishchaya naya the one who is devoid
of all the pudgala Dravya related colour etc. qualities and sound etc. all paryayas, which is not subject
of Dravyaendriyas-Bhavendriyas and vikalpas of ragas etc. in the mind; which is
different from dharma, adharma, Akash, Kaal Dravya and which is different from all other jivas other than
self and who has infinite gyan,
darshan, sukh and Veerya , he only is
Shuddhatma. That Shuddhatma is different from all substances, all Desh, all Kaal, differences
of families of the form of Brahman, Kshatriya etc. In all the activities of
mind-speech-body of people such
Shuddhatma is rare. This shuddhatma is incomparable, venerable. Accepting this
the Shuddhatma, having characteristics
of Nirvikalpa, Moha free, Pure and experience of bliss form nectar revealed in own shuddhatma
Samadhi, should be experienced in mountain cave etc. form inaccessible places
in stationary form. Thus this Gatha is concluded.
These bhavas
are now narrated in six gathas next-
Gatha 50-55: Jiva does not have colour, smell, taste, touch and shape,
body, Sansthan, sanhanan, raga, dwesha, moha, asrava, karma, no karma, varga, vargana,
spardhak, Adhyatma Sthan, Anubhag Sthan, Yog Sthan, Bandh Sthan, Uday Sthan,
Margana Sthan, Sthiti Bandh Sthan, Sanklesh Sthan, Vishuddhi Sthan, Sanyam
Labdhi Sthan, Jiva Sthan, Guna Sthan; since all these are manifestations of
pudgala Dravya.
Commentary: 1.
The black, green, yellow, red and white colours do not belong to jiva since being pudgala manifestation forms they are different
from own experience.
2. Good or bad smells do not belong to Jiva
since being pudgala manifestation forms they are different from own experience.
3. The
bitter, pungent, spicy, sour and sweet tastes do not belong to jiva since being
pudgala manifestation forms they are different from own experience.
4. The oily,
rough, cold, hot, heavy, light, soft and
hard contacts , they all do not belong to jiva since being pudgala
manifestation forms they are different from own experience.
5. The touch
etc. samanya manifestation form shape
does not belong to jiva, since being pudgala manifestation forms they are
different from own experience.
6. The
Audarik, Vaikriyik, Aharak, Taijas, Karmana bodies, they all do not belong to
jiva since being pudgala manifestation forms they are different from own
experience.
7. The
SamChaturasra, NyaGrodhParimandal, Swati, Kubjak, Vaman or Hundak Sansthan,
they all do not belong to jiva since being pudgala manifestation forms they are
different from own experience.
8. The
Vajrarshabha Narach , Vajra Narach, Narach, Ardha Narach, Keelika or Asamprapta
Sripatika Sanhanan, they all do not belong to jiva since being pudgala
manifestation forms they are different from own experience.
9. The
affection form raga, they all do not belong to jiva since being pudgala
manifestation forms they are different from own experience.
10. The non
affection form dwesha, they all do not belong to jiva since being pudgala
manifestation forms they are different from own experience.
11. The non
availability form Moha of real Tattva, they all do not belong to jiva since
being pudgala manifestation forms they are different from own experience.
12. The
Asrava pratyaya of the forms of Mithyatva, Avirati, Kashaya, Yog, they all do
not belong to jiva since being pudgala manifestation forms they are different
from own experience.
13. The
Gyanavaraniya, Darshanavaraniya, Vedaniya, Mohaniya, Ayu, Naam, Gotra and
Antaraya karmas, they all do not belong to jiva since being pudgala
manifestation forms they are different from own experience.
14. The
pudgala skandha form No karma which is six paryapti form and three bodies form, they all do not belong
to jiva since being pudgala manifestation forms they are different from own
experience.
15. The collection
of intensities of flavour of karma (avibhag praticchedas) form Varga, they all
do not belong to jiva since being pudgala manifestation forms they are
different from own experience.
16. The
gathering of varga form Vargana, they all do not belong to jiva since being
pudgala manifestation forms they are different from own experience.
17. The
gathering of Vargana for spardhaks having weak-strong flavours of karmas, they
all do not belong to jiva since being pudgala manifestation forms they are
different from own experience.
18.
Manifesting in the form of perception
of oneness of self and others, the
adhyatma Sthan having characteristics different from Vishuddha Chaitanya Sthan, they all do not belong to jiva since being
pudgala manifestation forms they are different from own experience.
19. Anubhag
Sthan whose characteristics are manifestations of flavours of different
Prakritis, they all do not belong to jiva since being pudgala manifestation
forms they are different from own experience.
20. Vibrations of body, speech and mind vargana
are whose characteristics, such Yog Sthan, they all do not belong to jiva since
being pudgala manifestation forms they are different from own experience.
21. The
manifestations of different Prakritis are whose characteristics, such Bandh
Sthan, they all do not belong to jiva since being pudgala manifestation forms
they are different from own experience.
22. The
karma-state capable of producing its fruition is whose characteristics, such
Uday Sthan, they all do not belong to jiva since being pudgala manifestation
forms they are different from own experience.
23. Margana
Sthan whose characteristics are gati, Indriya, Kaya, Yog, Ved, Kashaya, Gyan,
Sanyam, Darshan, Leshya, Bhavya,
Samyaktva, Sangya and Ahar, they all do not belong to jiva since being
pudgala manifestation forms they are different from own experience.
24. Sthiti
Bandh Sthan whose characteristics are existence of different Prakritis for
different periods together, they all do
not belong to jiva since being pudgala manifestation forms they are different
from own experience.
25. The
Sanklesh Sthan whose characteristics are grandeur of fructification of
Kashayas, they all do not belong to jiva
since being pudgala manifestation forms they are different from own experience.
26. The
Vishuddhi Sthan whose characteristics are weakness of fructification of
Kashayas, they all do not belong to jiva since being pudgala manifestation
forms they are different from own experience.
27. Sanyam
Labdhi Sthan whose characteristics are sequential renunciation of
fructification of Charitra Moha, they all do not belong to jiva since being
pudgala manifestation forms they are different from own experience.
28. Jiva
Sthan whose characteristics are Paryapta-Aparyapta such Badar-Sookshma
Ekendriya, Dwindriya, Tri Indriya, ChaturIndriya, Sangyi-Asangyi Panchendriyas,
they all do not belong to jiva since being pudgala manifestation forms they are
different from own experience.
29.
Gunasthanas whose characteristics are Mithya Drishti, Sasadan Samyak Drishti,
Samyak Mithya Drishti, Asanyat Mithya Drishti, Sanyatasanyat, Pramatta Sanyat,
Apramatta Sanyat, Apoorva Karan Upashamak and Kshapak, AnivrattiKaran –
Samparaya- Upashamak and Kshapak, Sookshma Samparaya- Upashamak and Kshapak,
Upashanta Kashaya, Ksheen Kashaya, Sayog Kevali and Ayoga Kevali, they all do not belong to jiva since being
pudgala manifestation forms they are different from own experience.
In this way
all these are manifestations of pudgala Dravya, they do not belong to Jiva who
is really Chaitanya Shakti form alone.
The same
meaning is conveyed by the kalash next-
Shloka 37: The
colour etc. form or raga moha etc. form bhavas were told, they all are
different from this Purush(Atma), hence for the one seeing with inner Drishti,
all these are not seen, merely a supreme tattva is seen- only one Chaitanya
bhava natured undifferentiated Atma only is seen.
Bhavartha : The
real naya is abheda only, hence viewing with this Drishti the bheda is not
seen. In the Drishti of this naya the Purush is seen Chaitanya form only. Hence those colour etc. and raga etc. bhavas
are different only from Purush. All these bhavas from colour to Gunasthanas,
can be known from Gommatsar etc. Granths for their specific natures.
Tatparya Vritti Commentary: Now externally the colour etc. bhavas and
internally the raga etc. Bhavas belong to pudgala from aspect of Shuddha
Nishchaya they are not of the nature of Jiva, this is narrated-
Colour,
smell, taste, touch which are described by term shape and
touch, taste, smell, colour etc. form idols and audarik etc. five bodies,
samachaturasra etc. six sansthan, VajravrishabhNarach etc. six sanhanan – all these are having dharma of
colour etc., from aspect of Shuddha nishchaya they do not belong to the Dharmi Jiva- this is Sadhya(proposition)
Dharma. The gathering of Dharma-Dharmi is the stipulation, its Hetu (reason) is
that the colour etc. being manifestations of
pudgala dravya are different
from Shuddha Atma Anubhuti.
In this
narration the proposition and Hetu (reason) two parts inference should be
known.
Now
raga-dwesha-moha and Mithyatva, Avirati, Pramad, Kashaya, Yog these five
Pratyaya and gyanavarana etc. eight types of karmas and audarik, Vaikriyik,
Aharak these three bodies, Ahar etc. six paryapti form no karmas do not belong
to Jiva from aspect of Shuddha Nishchaya naya. Why so? Since being pudgala
Dravya manifestation form they are different from Shuddha Atma Experience.
The mass
of shakti of avibhag praticcheda form of Paramanu is called Varga. The
collection of Varga is called Vargana and Collection of Vargana is called
Spardhak – all these do not belong to Jiva. The characteristics of Spardhak is
sequential increase of karma shakti.
In the
same way the characteristics of Varga, Vargana and Spardhak all three are told
in Agam as follows: “ The collection of shakti of Anu is called Varga, the
collection of varga is called Vargana and collection of Varganas is called Spardhak- the
characteristics of these three are described by Jinendra Deva who has destroyed
such spardhaks.”
Shubha
Ashubha raga etc. vikalpa form adhyavasan have been described, they too do not
belong to Jiva. The Ghatia Karmas have four Anubhag Sthan of the form of Lata, Daru, Asthi and Pashan
shakti form. The Shubha Aghati karmas have Anubhg Sthan of Guda, Khand, Sharkara and Amrit . The
Ashubha Aghati karmas have Anubhag Sthan
of Nimb, Kanjeer, Vish, Halahal .
All these Anubhag Sthans do not belong to Jiva from aspect of Shuddha Nishchaya
naya. Why so? Since they are pudgala manifestation form and hence they are
different from Shuddha Atma Anubhuti.
The
characteristics of Yog Sthan is vibration of Atma Pradesh which is cause for
accepting Karmas with recourse to vargana of mind-speech-body generated with
the Kshayopasham of Veeryantaraya. There are four types of Bandh Sthan,
prakriti, sthiti, anubhag and Pradesh. UdaySthan are of the form of experiences
of sukh-dukh and Gati etc. are Margana Sthan. All these do not belong to Jiva
from aspect of Shuddha Nishchaya naya. Why they do not belong to Jiva? Since
they all being pudgala manifestation form
are different from Shuddha Atma Anubhuti.
Now the
SthitiBandhSthan stay with Jiva for some time. The increased outburst of
Kashaya are Sanklesh Sthan, the weak fruition of Kashaya are VishuddhiSthan.
Sequential loss of Kashaya are Sayam LabdhiSthan. All these do not belong to
Jiva from aspect of Shuddha Nishchaya naya. Why so? Since all these being pudgala manifestation
form are different from Shuddha atma anubhuti.
Now
fourteen Jiva sthan of badar ekendriya,
sookshma ekendriya, two indriya, three indriya, four indriya, asangyi panchendriya, sangyi panchedriya and
their seven paryapta and aparyapta forms such fourteen Jivasthanas, Mithya
Drishti etc. fourteen Gunasthana are not Jiva’s. Since they all being pudgala
manifestation form are different from Shuddha atma anubhuti. Why they are
different? Since these colour etc. to gunasthanas manifestations are paryayas
of pudgala Dravya from aspect of Shuddha nishchaya naya.
Here the
Bhavartha is that in Siddhant Granths ( Agam Granths) from aspect of ashuddha
Paryayarthika naya the internally generated raga etc. bhavas and external
colour etc. bhavas of body are called as belonging to Jiva; but in this
Adhyatma Shastra (Paramagam) from aspect of Shuddha Nishchaya naya, they are
negated to be Jiva. Here there is no contradiction with respect of naya
principles. In this way six gathas are completed pertaining to description of
absence of colour etc. in Jiva.
Now the
disciple enquires that if these colour etc. bhavas are not that of Jiva then
why in other Siddhant Granths it has been told that ‘they are that of Jiva’? In
reply this Gatha is told-
Gatha 56: The bhavas
described from colour to Guansthana, belong to Jiva from aspect of Vyavahara
naya. But in view of Nishchaya naya, none of them belong to Jiva.
Commentary: The
Vyavahara naya is dependent upon paryaya. The garment made out of white cotton
which has been coloured red, is like the aupadhik bhava of this garment whose bandh
paryaya in conjunction with pudgala is famous eternally; in the same way the Jiva
manifests in Aupadhik Bhava form. The Vyavahara naya States the bhavas of others to be those of
another ones. While Nishchaya naya being dependent upon Dravya, taking recourse to only natural bhava
of Jiva, does not call the bhavas of others to be those of another one.
Therefore the bhavas from colour to
gunasthana are belonging to Jiva from
aspect of Vyavahara naya but from
aspect of Nishchaya naya they do not belong to Jiva. – such is the
Syadvad form narration by Bhagwan.
Tatparya vritti Commentary: In the other Siddhant Granths the
colour etc. bhavas are said to be belonging to jiva from aspect of Vyavahara
naya. Here in Samay Prabhrit, it has been negated to accept them as Jiva from
aspect of Nishchaya naya. The same meaning is strengthened here. These colour
etc. to gunasthana bhavas are paryayas of jiva from aspect of Vyavahara naya,
but from aspect of Nishchaya naya, any of them do not belong to Jiva. In this
way this Gatha is concluded with acceptance of Nishchaya-Vyavahara.
Now the
disciple enquires that why the colour etc. do not belong to Jiva from aspect of Nishchaya? Please tell its
reason. In reply this Gatha is told-
Gatha 57: The relationship of the Jiva with these colour etc. bhavas
is like milk and water in conjunction form in same kshetra occupation and they
do not belong to Jiva since Jiva has Upayoga guna which is different .
Commentary: Just
as milk and water have mutual accommodation relationship, still in spite of
that, the milk is pervaded by milkiness guna which is its own characteristics
hence appear to be different from water. Therefore similar to the relationship
of oneness fire has with heat, water and milk do not have
such relationship, hence surely water does not belong to milk. In this way mixed with manifestations of the
colour etc. pudgala Dravya, this Atma in spite of having mutual
co-accommodation relationship with pudgala Dravya, the Atma appears to be
different from other dravyas being pervaded with own characteristics form
Upayoga guna. Hence just as fire and heat have oneness form relationship, the
same way colour etc. do not have with Atma hence colour etc. pudgala
manifestations do not belong to Atma for
sure.
Taptarya Vritti Commentary: Why colour etc. do not belong to Jiva
from aspect of Nishchaya naya? Upon enquiring it is answered- Jiva has
synthetic relationship with paryayas of colour etc. to gunasthana bhavas just
as water has synthetic relation with milk. This is acceptable but they do not
have oneness relation like fire and heat. Why oneness relation is not there? From
colour etc. to Gunasthana bhavas do not belong to Jiva. Why? Since just as heat
is pervasive in fire, in the same way the jiva is pervaded with Keval darshan
Keval Gyan gunas. Here the external colour etc. may have vyavahara form synthetic
relation with jiva like milk with water but internal raga etc. bhavas cannot be
accepted to have relation like milk-water even in Vyavahara sense. Can Jiva be accepted to have
these from aspect of Ashuddha Nishchaya naya? It is not so. Since from
aspect of bandh for showing the
hierarchy of the Dravya karma with Asadbhoot Vyavahara, the raga etc. bhavas
are said to be that of Jiva from aspect of Ashuddha Nishchaya naya. But in
reality compared to Shuddha nishchaya naya the ashuddha nishchaya naya is also
Vyavahara- such is Bhavartha.
Now the
question arises that in this way Nishchaya naya and Vyavahara naya have
contradiction; how can they be described without contradiction? In reply these
Gathas are stated as illustration-
Gatha 58-60: Just as by seeing a person getting looted on the path,
‘this path is looted’ such comment is made by Vyavahari people; but if
considered from aspect of reality then no path is looted, the person walking on
the path only is looted. In the same way
by observing the colour of karmas and no karmas in Jiva, ‘this is the colour of
Jiva’ this is told by Jinendra Deva in Vyavahara sense. In the same way the
smell, taste, touch, shape, body, sansthan etc. all are told in Vyavahara sense
by the people knowing Nishchaya.
Commentary: Just
as Vyavahari people observing a group being looted in the path, by noticing the
position of group in the path, they say that ‘this path is looted’. Even then
if observed from Nishchaya aspect then in the specific part of the Akash, that
path is not being looted. In the same way Arihant Bhagwan observing the colours of karma and No karma
having sthiti in bandh paryaya of jiva has told that ‘this is the colour of
jiva’ in Vyavahara sense. Even so, from aspect of Nishchaya the Jiva has non
corporeal nature and is different from other dravyas due to Upayoga Guna. This
jiva does not have any colour. In the same way the smell, taste, touch, shape,
body, sansthan, sanhanan, raga, dwesha, moha, pratyaya, karma, no karma,
varga, vargana, spardhak, adhyatma
sthan, anubhag sthan, yog sthan, bandh sthan, udai sthan, margana sthan, sthiti
bandh sthan, sanklesh sthan, vishuddhi sthan, Sanyam labdhi sthan, jiva sthan
and gunasthan – all these bhavas are told by Arihant Bhagwan as belonging to
Jiva in Vyavahara sense. Even then from aspect of Nishchaya the jiva has non
corporeal nature and which is different from others due to Upayoga guna, jiva
does not have these; since colour etc. bhavas and jiva do not have relationship
of oneness.
Bhavartha: These
bhavas from colour etc. to Gunasthana are told to be that of jiva in Siddhant from aspect of Vyavahara naya, from aspect of
Nishchaya naya they do not belong to Jiva; since the Jiva in reality is Upayoga
natured.
It should be
known that earlier the Vyavahara naya
was told to be untrue hence it should not be misunderstood that it is
absolutely untrue, but it should be known as untrue in certain aspect. Since
when one Dravya is described, undifferentiated from paryayas, from aspect of
its extraordinary quality only, then the mutual nimitta-naimittik bhava of
dravyas and the paryayas happening with their nimitta become insignificant; they are not perceived
from aspect of Drishti of one undifferentiated Dravya. Hence all those are not
existent in that Dravya, in this way the negation in certain aspect is carried out. If those
bhavas are described to be belonging to that Dravya then it is possible from
aspect of Vyavahara naya. Such is the naya principle.
Here the
description is from aspect of Shuddha naya hence it is told that all these
bhavas told to be that of jiva in Siddhant are from aspect of Vyavahara naya. If
seen with Drishti of Nimitta-Naimittik bhava then Vyavahara can be said to be
true from certain aspect. If it is said to be absolutely untrue then all the
Vyavahara gets eliminated and with elimination of all Vyavahara the reality
would also get eliminated. Hence understanding
the preachment of Jinendra deva in Syadvad form only is Samyak gyan
and absolute ekant is Mithyatva.
Tatparya Vritti Commentary: Then ‘This purush is black coloured
and this purush is white coloured’ – such Vyavahara gets contradicted. This forms one chapter. In second chapter the
contradiction of the above Vyavahara is eliminated by means of popular
illustration. Seeing a rich person being looted
in the path the Vyavahari people say. What do they say? ‘This path is
looted by the thieves’. Actually no path having characteristics of Shuddha
Akash is looted by anyone, but the people walking on that path get looted .
This is illustration gatha. In the same way like the example of rich traveller
in that path, by observing the white etc. colours of karma-no karma in jiva,
Jinendra Deva has told in Vyavahara sense that this is the colour of Jiva. This
is the objective of illustration gatha. In this way with the logic of
illustration and its subject, the taste, smell, touch, sansthan, sanhanan,
raga-dwesha-moha etc. which have been told in earlier six gathas, they all are
belonging to Jiva from aspect of Vyavahara naya. This is told by those who know
Nishchaya naya, there is no contradiction with Vyavahara. In this way with endorsement
of Vyavahara naya three gathas were completed.
Thus
Shuddha jiva only is venerable- with primacy of such proclamation the second
intermediate chapter is completed in twelve gathas.
Continued….
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