Introduction: For the uninitiated or novice or the ones who have not delved deeply , liberation is an Idea.
samayak darshan is to see what is ‘as is’ . to understand Liberation. one should understand and be aware of Bondage; bondage is not an idea . Bondage is a fact, which all human being experience at some point in their life.
Suyagadang sutra chapter 1 udeshak 1 starts with a question from Sudharma swami to Mahavir Swami – what causes bondage? ans- bhujijja thiutteja bandhanam parijanaiye – “extinguish and uproot bondage by knowing bondage from all its angles. chitmamantama chittam – all that is which is in the conscious sub conscious and unconscious mind. thought free mind.
Further it is said bondage arises out of Parigraha. Parigraha is of two types – jeev (living) and ajeev (non living).The one who has ‘murchha’ attachment towards these two then they are said to be in bondages.
Further the cause of bondage is ‘Ashrva’ the influx of karman vargana pudgal which are basically classified into five the first being Mithyatva Delusion
Avirati lack of restraint; Pramada -negligence; Kashay- passions Yoga – congress of mind speech and body.Here delusion being the most powerful..to show it effectively – if the five ashrava are each identified with a number nine 99,999 is the total if we remove the first 9 of delusion,the figure drastically drops to 9,999 and so on..
to understand mithyatatva one should know what is Samyaktva ? Samyaktva samayak darshan, samkit Samayik – all these come from the root word Samay.
Samay being the indivisible part of time, or absolute time.In the blinking of the eyes, there are innumerable lapses of time.When one goes beyond time one is liberated. samayak is the first step (Charitra) towards liberation here Charitra means act or conduct. the other four being Chdoupasthaniya, Parihar vishudhi, shukshma sampraya, and finally yathakhyatcharitra, which can happen to a kevali and or to a chadmast(not yet a kevali) (uttardhyan sutra 28th chapter Moksha Marg).
Acharang Sutra 5th chapter describes , the liberated souls as thus: ‘all sounds recoil thence, where speculation has no room, nor the mind penetrates there” – means, its impossible to express the nature of liberation in words for words are pudgal(matter), and illogical to describe jeev (soul) with the help of the ajeev (matter).
Further the sutra explains, ‘it is not long nor small nor round nor triangular nor quadrangular nor circular ; it is not black nor blue nor red nor yellow nor white; neither of good nor bad smell; not bitter nor pungent nor astringent nor sweet nor sour; neither rough nor smooth neither heavy nor light nor cold nor hot neither harsh nor soft; it is without body without resurrection without contact of matter, neither feminine nor masculine nor neuter; it perceives its now but the is no analogy , its essence is without form; there is no condition of the unconditioned. There is no sound no colour no taste no touch, nothing of that kind. – ‘te bemi’