Samaysar 10

Chapter 2

Karta-Karma Adhikar

Firstly commentator says that ‘now jiva -ajiva only  enter in the guise of one Karta-karma.’ Just as two people appear on stage adopting  mutually same disguise, in the same way the Jiva-Ajiva enter adopting the disguise of one karta-karma; thus commentator has used the metaphor. 

Now firstly the glory of that gyan is described which knows the disguises truly-

Shloka 46: ‘In this Lok, I am the Chaitanya form Atma who is Karta and these anger etc. bhavas are my karmas’ such is the belief of agyanis pertaining to karta-karma. Negating such conception in all directions the gyan jyoti gets illuminated which is completely independent, perturbation free and without support from others, it can illuminate  different dravyas, such is its nature hence it knows the entire LokaLok directly.

Bhavartha: Such gyan natured is Atma,  which eliminating the Agyan of authorship of other dravyas and other bhavas gets illuminated by himself.

So long as the Jiva does not know the difference of Asrava and Atma, till then remaining Agyani, immersed in Asravas, he continues to bond with karmas, this is informed in next gathas-

Gatha 69-70: So long as the Jiva does not know the difference of Atma and Asrava, till then remaining Agyani he engages in Anger etc. asravas; manifesting in anger etc.  he accumulates karmas. In reality such is the bandh of karmas to jiva – this has been told by Omniscient.

Commentary: Just as this Atma, without seeing  the difference between Atma and Gyan with whom the oneness relationship is existent, manifests in Gyan  freely and thus manifesting, since the natural gyan activity has not been negated, hence he knows- manifests in knowing  form. In the same way, this Atma without knowing  the difference between Atma and anger etc. asravas with whom relationship of conjunction is there, with his own agyan bhava, manifests in anger etc. form kriya freely in oneness form. There although the anger etc. kriya being other’s bhava has been negated, even then having the belief of it being his own nature, he manifests in anger form, raga form and moha form.

Now here, the Atma which manifests in anger etc. form with his agyan bhava, renouncing his knowing-seeing form naturally detached state, he is karta and the anger etc. are his karma which appear as if internally generated in activity form different from the gyan  activity inside. In this way due to eternal agyan this is activity of atma in karta-karma form. In this way due to own agyan engaged in anger etc. with karta-karma bhava, the pudgala karma accrues with the nimitta of anger etc. form manifestation manifesting in own bhava. In this way the Jiva and Pudgala, who  have mutual accommodation as characteristics, engage in bandh relationship. Due to eternal continuity there is no flaw of mutual dependency  and such bandh   has nimitta of karta-karma activity which in  turn is  nimitta of agyan.

Bhavartha: Just as Atma manifests in own gyan  swabhava form, in the same way he manifests in anger etc. forms also; so long as one does not know the difference of gyan and anger till then he has attitude of karta-karma. Manifesting in anger etc. form he himself is karta and anger etc. are his karma. Due to eternal agyan the belief of karta-karma is there and due to such belief the bandh is there and with the nimitta of bandh there is agyan; in this way the eternal progeny of karta-karma continues without fault of mutual dependence.

In this way so long as Atma manifests as karta of karma, till then the belief of karta-karma is there and the karma gets bonded.

Tatparya Vritti Collective Introduction: Now on the stage of above narrated Jiva Adhikar, although from aspect of Shuddha Nishchaya naya the Jiva and Ajiva are devoid of karta-karma bhava, even then from aspect of Vyavahara naya, the same jiva and Ajiva with the makeup of karta and karma form actors make entry. In this way till seventy eighth gatha the narration is carried out in  nine stages. This constitutes the collective introduction in third adhikar of the form of introduction of punya-pap seven padarthas. With three gathas the punya-pap form seven padarthas, jiva and pudgala who have manifested in conjunction form, they are not Shuddha jiva form from aspect of Shuddha Nishchaya naya, such narration has been made in brief in Panchastikaya Prabhrit Granth, of the same seven padarthas here clarification is carried out in collective introduction form.  In the beginning six gathas, two are with primacy of agyani jiva and four gathas are with primacy of Samyak Gyani jiva – this constitutes the collective introduction of first stage.

Tatparya Vritti Commentary: Now it is told that so long as Jiva does not have differentiating  knowledge of anger etc. asrava and shuddhatma, till then he remains Agyani.

 So long as the Jiva does not have knowledge of natures of Shuddhatma and Anger etc. asravas or does not know their difference, till then he remains agyani Bahiratma. What does that agyani jiva do? Just as he manifests in Abheda form ‘ I am  gyan’ in the same way with anger etc. bhavas also he manifests as ‘I am anger’ which are different from own shuddhatma swabhava having characteristics of pure atmanubhuti.

Now what is the result for the agyani manifesting in anger etc. form different from manifesting in Uttam forgiveness etc. natured Paramatma? The accumulation of karmas obscuring Paramatma nature occurs or influx of asrava occurs. Just as with oil massage the dust gets stuck, in the same way with asrava of karmas in Atma like oil-dust etc. form bandh relationship, the bandh occurs having characteristics of  prakriti, sthiti, anubhag and Pradesh  different from the attainment of own shuddhatma form Moksha. Such bandh of jiva has been told by the omniscient who have seen all.

Further so long as he does not know the nature of shuddhatma different from anger etc. asravas with the power of gyan of own experience, till then he remains Agyani. Being Agyani he does not forgo the practice of karta-karma generated with Agyan and accrues bandh. With that bandh transmigration in world occurs- such is the implication. In this way two gathas are completed describing the nature of agyani jiva.

Now it is questioned when does this karta-karma disposition  get eliminated? Its reply-

Gatha 71: In the same way when this Jiva knows the difference and characteristics of the asravas and Atma then he does not get bonded.

Commentary: In this world the thing is its own nature form, being own self is swabhava i.e. manifesting own way is swabhava. Therefore definitely the manifestation in the form of gyan is Atma  and generation of anger etc. – manifestation in anger etc. form  is anger etc. The manifestation of gyan is not manifestation of anger etc., since at the time of manifesting in gyan form the way gyan is felt, the same way the anger etc. are not felt. The manifestation of anger etc. are also not manifestation of gyan since at the time of manifestation of anger etc. the way anger etc. are felt, the same way gyan is not felt. Hence definitely atma  and anger etc. do not have oneness. In this way upon observing the difference between atma and asravas when this atma knows their difference, then this Atma in spite of being eternal, the disposition of karta-karma generated due to agyan gets eliminated; with its elimination the pudgala Dravya karma bandh also gets eliminated caused with nimitta of agyan. With this the negation of bandh is established to be carried out with Gyan alone.

Bhavartha: Anger etc.  and gyan are different substances. Neither gyan has anger etc. within it, nor anger etc. have gyan within it. With such bheda gyan the oneness form agyan gets destroyed and with destruction of agyan the karma bandh also does not occur. In this way with gyan only the bandh gets negated.

Tatparya Vritti Commentary: Now when  does the karta-karma disposition get eliminated ? Upon asking this, it is replied-

When at the time of Shuddha Atmanubhuti this jiva experiencing own self realises the specific difference between the Shuddhatma  and anger-desire etc. form asravas, then  at that time that Jiva gets to be Samyak Gyani. What does he do being Samyak gyani? ‘I am karta and bhava-anger etc. internal manifestations are my karma’ such agyan generated disposition of karta-karma he forgoes. With the elimination of disposition of karta-karma, upon attainment of Nirvikalpa Samadhi, that jiva does not accrue bandh.

Now it is asked that how Gyan alone causes negation of bandh? That is answered-

Gatha 72: The impurity of asravas and their contraposition are cause for dukh, knowing this the Jiva renunciates them.

Commentary: The water has moss which is impurity. Like that moss the asravas are experienced in impurity form; hence they are impure – non pious while Bhagwan Atma is always completely pure Chaitanya swabhava form Gyayak;  hence he is totally pure – pious only- bright only. Due to corporeal nature of Asravas they are eligible to be known by others (since the one who is corporeal does not know self and others, others only know it). Hence they have nature different from that of Chaitanya and Bhagwan Atma having Vigyan Ghan nature is always Gyata(knows self and others) therefore his nature is not different from that of Chaitanya. The Asravas generate perturbation; hence are cause for dukh and Bhagwan Atma having  perturbation free nature without being cause or effect of any one, is not cause for dukh. Knowing such specific difference when this Atma knows the difference of Atma and Asravas, then at that time only he renunciates from anger etc. asravas. The one who has not renounced them, he has not attained real Bheda Gyan of Atma and Asravas at all. Therefore the gyan alone is concomitant with renunciation of anger etc. asravas  which results in negation of pudgala karma bandh generated with agyan.

And this Bheda Gyan of Atma and asravas is agyan or gyan? If it is Agyan then  with Non-Bheda Gyan of Atma and Asravas nothing is achieved. If it is gyan then is it engaged in asravas or retired from them? If it is engaged in asravas then also the non-bheda gyan did not cause any difference between atma and asravas. If it is retired from Asravas then with gyan only the negation of bandh is established – it gets proved thus. With such establishment the kriya naya gets negated which is part of agyan. And if bheda gyan of  Atma and Asravs has not retired from Asravas then that is not gyan only, with such establishment the ekant gyan naya which is part of gyan also gets negated.

Bhavartha : Asravas are impure, corporeal, cause of dukh while Atma is pious; gyata; sukh form. Knowing them differently with  such difference of characteristics the Atma retires from Asravas and he does not accrue bandh of karma. In spite of knowing difference between Atma and Asravas, if the Atma does not retire from Asravas then it is not Gyan, but it is Agyan only. Here someone enquires that the Avirat Samyak Drishti does not have Asrava of Mithyatva and Anantanubandhi Prakritis, but bandh of other Prakritis does occur due to their Asrava; then should he be called Gyani or Agyani? Its answer- The Samyak Drishti jiva is Gyani only, since intentionally he has retired from Asravas. The Asrava and bandh occurring of the Prakritis now is not intentional. After being Samyak Drishti he does not have ownership of other Dravya; hence so long as there is fruition of Charitra Moha, till then the Asrava-bandh is occurring in accordance with its fruition, he does not have its ownership. Intentionally he desires to be retired from asrava-bandh completely . Hence he is Gyani only.

The reason for telling that Gyani does not accrue bandh is as follows- The Mithyatva related bandh is cause for eternal world which is primarily meant here. The bandh due to Avirati etc. is having small sthiti-anubhag, and is not cause for long stay in world; hence it is not treated as primary. Further gyan is not cause for bandh. So long as Gyan had fruition of Mithyatva, till then it was called Agyan and with departure of Mithyatva it is not agyan but it is Gyan only. In it the Gyani does not have ownership of  corruption due to charitra moha, hence gyani does not have bandh; since the corruption which is bandh form and is cause for bandh,  it is treated in the category of bandh and not in the category of gyan. The same meaning would be supported in later Gathas.

Here kalash form verse is told-

Shloka 47: Abandoning manifestation in accordance with others, eliminating narrations of bheda, this indivisible and totally strong Gyan has been fructified. Oh! In such Gyan how can there be scope for karta-karma disposition ? And how can there be pudgala karma bandh ? ( Not possible)

( With the nimitta of Gyeyas and difference of Kshayopasham, the various divided form shapes used to appear in Gyan, now without them only gyan form shape is experienced;  hence gyan is called indivisible. The bheda were those of Mati gyan etc.  which have now been eliminated and gyan has fructified, hence it is told as ‘eliminating narration of bheda’. With the Nimitta of others it used to manifest in raga etc. form, now it is told as ‘abandoning manifestation in accordance with others’.  With the nimitta of others he does not manifest in ragas etc. form and  is strong; hence he is called totally strong.)

Bhavartha: Karma bandh was due to karta-karma disposition  out of agyan. Now with bheda bhava and elimination of manifestation due to others, the  singular gyan  has been revealed, then disposition of bheda form has been eliminated, hence there would not be any bandh.

Tatparya Vritti Commentary: Now how does the negation of bandh by gyan alone occurs? This question is answered-

This Jiva knowing the anger etc. asravas related impurities, non pious nature, corporeal-ness, contraposition bhavas, perturbation etc. as cause for dukh, and in the same way knowing the Atma related pure Atmanubhuti, purity, Shuddha indivisible Keval Gyan form knowingness and perturbation free infinite sukh; engages in  renunciation of anger etc. asravas by becoming steady in param samayik of the form of concentrated manifestation in Samyak darshan-Samyak gyan- Samyak Charitra. In this way with gyan alone only, the prevention of bandh is attained. Here there is no mention of Samkhya etc. faiths since here there is no mention of Nishchaya Bhasi ( Gyan devoid of Atmanubhuti ) like Samkhya etc. faiths. The main issue is that the bheda gyan pertaining  to atma and asrava causes renunciation of raga etc. asravas or not ? If it is said that it does, then in that bheda gyan the Veetrag Charitra and Veetrag Samyaktva are included from aspect of abheda naya for sure. In this way with Samyak Gyan the negation of bandh gets established and if the bheda gyan does not cause renunciation then that is not Samyak gyan at all- this is the bhavartha.

Now the question  is raised that how this Atma gets relieved from the Asravas ?  In answer it is told-

Gatha 73: Gyani contemplates that from aspect of Nishchaya I am one, Shuddha, unattached, filled with Gyan-Darshan; staying in such swabhava, immersed in chaitanya experience, I destroy the anger etc. all asravas.

Commentary: I am pratyaksh, indivisible, infinite, Chaitanya alone, Jyoti, Atma, beginningless-endless, always fruition  form, Vigyan Ghan swabhava form hence I am one. Beyond all the activities of all predicates ( karta, karma, karan, sampradan, apadan, adhikaran form) I am pure experience  and with that experience alone I am  Shuddha. I am ownership free since I do not manifest in ownership form of several bhava forms of anger etc. bhavas of whom pudgala Dravya is owner; I am completely filled with Gyan-Darshan since my soul  is fulfilled with Samanya and Vishesh by nature of substance – thus I am real different substance like akash etc. dravyas. Hence now with renunciation of all disposition towards other Dravyas, remaining stationary in own Atma swabhava, negating all the fickle waves caused by the nimitta of other Dravya into Chetan specifically, experiencing the Chaitanya nature only, I destroy the anger etc. bhavas generated within the Atma due to agyan -  thus deciding in the atma, like such whirlpool of the sea  who has abandoned the ship after possessing it for long, one who has discarded all the vikalpas quickly, being Vigyan ghan, the Atma gets relieved of the asravas.

Bhavartha: From aspect of Shuddha naya the Gyani has decided in the Atma that ‘I am one, Shuddha, free of ownership of other Dravya, filled with gyan darshan.’ When the gyani atma remains in such own nature then with that experience the anger etc. asravas get destroyed. Just as a ship was held up by whirlpool for long time and when it subsides then the ship is released; in the same way the Atma discarding the waves of vikalpas, releases the asravas.

Tatparya vritti Commentary: Now with which type of bhavana this atma gets released from the anger etc. form asraavas, upon asking this the answer is given-

From aspect of Nishchaya naya, I am gyan of own experience form pratyaksha Shuddha chaitanya jyoti. I am beginningless,  endless, one gyayak swabhava form permanent like stone carving  hence I am one. Clearly being free of vikalpa cycles of karta, karma, karan, sampradan, apadan, adhikaran six predicate forms, I am Shuddha. I am without attachment due to lack of ownership of anger etc. mass of Kashaya generated due to fruition of Moha which is  different from moha free shuddhatma tattva. I am  fulfilled with vishuddha Gyan-darshan  which is perceived explicitly. In this way I am special substance having special gunas.  I am stationary in the shuddhtama nature having such characteristics described above. Being engrossed in that simple anand characteristics form sukh bhava I destroy the desire-anger etc. form asrava bhava- this is the meaning.

Now the question is raised that how the time of attainment of gyan and retirement of asravas is same? It is answered-

Gatha 74:  These asravas are bonded with the Jiva, they are adhruva, anitya, Asharan (protection-less) and they are Dukh form i.e. dukh alone is their result- thus knowing  Gyani renounces  them.

Commentary: The tree  and Lac have relationship of being damaged and the damager. In the same way the asravas are bonded with jiva. Being  contrary natured they are not jiva at all.  ( With the nimitta of Lac, the trees of Pipal etc. get destroyed. Lac is damager and the tree is one being damaged. In this way the natures of Lac and tree are contrary to each other.  The lac is bonded alone  with the tree; lac is not tree by itself. In the same way asrava is the damager and Atma is harmed. Having opposite nature, asrava itself is not jiva.) Asravas keep increasing  decreasing like speed of doe  hence are Adhruva; Chaitanya form Jiva alone is Dhruva. Asravas keep generating sequentially like cold hot fever hence are Anitya; with Vigyan Ghan  swabhava jiva alone is Nitya. Just as with enjoyment of Kaam  the Veerya gets released and immediately the desire of Kaam gets destroyed, nobody can prevent it, in the same way with fructification of karma the asrava gets destroyed, nobody can prevent it, there fore they are Asharan (protection-less); self protected chaitanya shakti form Jiva only is protected. Asrava having  perturbation nature are dukh form while always perturbation free natured jiva only is sukh form. Asravas are cause for pudgala manifestation resulting in generation of perturbation in future  hence result in  dukh form; jiva alone  is not causal form for all pudgala manifestations hence is non dukh result form. – With such Bheda Gyan between Asrava and Jiva, immediately the Karma fructification gets weakened within the Atma, just as with the disruption of mass of clouds it gets spread in unlimited manner, in the same way with natural increase of Chaitanya shakti as the jiva gets Vigyan Ghan natured, accordingly he gets separated from asravas. And as he gets released from asravas, accordingly he gets to be Vigyan Ghan natured. As he gets Vigyan Ghan natured, accordingly he gets released from asravas in Samyak manner and the way he gets released from asravas, in the same way he gets Vigyan Ghan natured in Samyak manner. In this way the Gyan and  separation of asravas occur at the same time.

Bhavartha: Knowing the difference between Asravas and Atma immediately, the way in the part  Atma gets Vigyan Ghan natured; in the same way in that part he gets released from asravas. When  he becomes complete Vigyan Ghan natured then he is totally rid of asravas. In this way the gyan and Asrava separation occur at same time.

The separation of asravas and attainment of samvar in accordance with Gunasthana are described in Tattvartha Sutra etc. Siddhant Shastra, one should know from there. Here it is told in general manner.

“Atma keeps being Vigyan Ghan Swabhava” what does it mean? Its reply- “ Atma keeps being Vigyan Ghan Swabhava means Atma keeps getting stationary in Gyan”. So long as Mithyatva is there, till then Gyan ( even if it is substantial Kshayopashamik Gyan, even then) is called as Agyan only. After departure of Mithyatva, it ( even if the kshayopashamik gyan is less, even then) is called as Vigyan. As that Gyan i.e. Vigyan gets stationary – Ghan, accordingly the separation from asravas keeps increasing and as the separation from  asravas keep increasing, the gyan (Vigyan)  keeps getting to be more stationary- ghan i.e. Atma keeps becoming Vigyan Ghan Swabhava.

The same meaning is told in kalash along with information on further narration-

Shloka 48: In this way as per the earlier described procedure, immediately separating  with other Dravya in supreme manner, becoming Vigyan Ghan swabhava form fearlessly taking recourse to self, being rid of miseries generated by practice of karta-karma due to Agyan, becoming Gyan form himself, the knower-seer Puran Purush (atma) gets illuminated now.

Tatparya Vritti commentary: Now it is told that the moment the gyan experiences self, at that moment only the ragas etc.  asrava bhavas gets renounced – in this way both are at the same moment-

These anger etc. asrava bhava are bonded with Jiva, they  are aupadhik(affliction)  bhava. They are not Shuddha jiva swabhava like un afflicted sapphire. They are adhruva like lightening, extremely momentary. Shuddha jiva alone is Dhruva. Like cold-hot fever these anger etc. asrava bhava do not remain steady hence are Adhruva. In this way they are Anitya and destructible. Nitya is Chaitanya Chamatkar form Shuddha Jiva only. Just as anger etc. asrava bhavas cannot be stopped like intense kaam desire, impossible to protect from them hence they are Asharan. Gyan form corruption free Shuddha jiva only is Sharan form. These Kaam Krodh etc. asrava bhavas generating perturbation are dukh form. The Shuddha jiva having characteristics of being perturbation free only   is really sukh form. These asrava bhava being cause for  future Narak etc. form miseries  are dukh result form. Real sukh result form is Shuddha jiva only. In this way with Bheda Vigyan, immediately knowing the Mithyatva Ragas etc. asrava bhavas to be having such nature,  the Jiva gets to be Samyak Gyani and the asravas get released, just as sun gets free of clouds.  In this way with Bheda Gyan and the time of separation with Asravas is established to be same.

In this topic earlier you has promised that the subject of punya-pap etc. seven padarthas will be narrated  and then here in this narration the forms of Samyak Gyani and Agyani are primarily described, then how does the subject of punya-pap etc. seven padarthas gets applied here ?( i.e. it does not apply here)  Saying so is not right. If Jiva and Ajiva are always non manifesting in Ekant form, then Jiva and Ajiva two padartha would only be applicable and if they are manifesting  in Ekant form  and being one if they exist together then Jiva-Ajiva would be established to be one padartha only. But Jiva-Ajiva both are manifesting in certain aspects.

What is the meaning of certain aspects?  Although Jiva does not forgo his own nature from aspect of shuddh nishchaya naya, even then  from aspect of Vyavahara, due to fruition of karmas he accepts raga etc. form afflicted bhavas. Although he accepts raga etc. form afflicted manifestations, even then like sapphire he does not forgo his own nature. Manifesting in certain aspects,  the Agyani Bahiratma Mithya Drishti Jiva engages in sensory desire- Kashaya form ashubhopayoga manifestations and some times abandoning his own Chidanand Swabhava form Shuddhatma he engages in enjoyments etc. form Shubhopayoga manifestations. In those times, the Karta-ness of his Dravya-bhava form punya asrava and Pap Asrava form bandh substances  is applicable . There the bhava form punya-pap are manifestations of jiva and the Dravya forms are manifestations of Ajiva.

Now the Samyak Drishti Antaratma Samyak Gyani Jivawho  with the power of Shuddhopayoga having characteristics of Nishchaya jewel trio primarily, being Veetrag Samyak Drishti concomitant with Nishchaya Charitra engages in Nirvikalpa Samadhi form manifestations. At that time with those manifestations he is karta of Dravya-bhava form  samvar, nirjara, Moksha padarthas. And later with absence of Nirvikalpa Samadhi form manifestations, to avoid Vishaya-Kashaya or for practicing bhavana of Shuddhatma, or for being free of desire, enjoyments, fame, pooja, benefits etc. with buddhi of non veneration  he engages in shubhopayoga manifestations of the worship etc. of Arihant, Siddha, Shuddhatma, Acharya, Upadhyaya, Sadhu etc.

In this context an illustration is described. Just as some Devadatta named person being stationed in another desh welcomes persons coming from the desh of his wife, he enquires all the news and provides them with benefits. In the same way the Samyak Drishti also not being engaged in the worship of Shuddhatma himself, at that time, he worships worshipers, preachers of shuddhatma Acharya, Upadhyaya, Sadhus etc.

In this way with description of forms of  Agyani and Samyak Gyani jivas the punya-pap etc. seven padarthas which are caused by manifestations of jiva and pudgala in conjunction, their narration is also applicable in this topic and there is no contradiction. In this way with primacy of Samyak Gyani Jiva the four gathas were completed. Thus in the topic of  punya-pap etc. seven padartha  form adhikar with these six gathas the interim adhikar was completed.

Now it is enquired that how does one recognise that Atma has become Gyan form i.e. gyani ? Please tell his characteristics. In answer this gatha is told-

Gatha 75: The Atma  who does not engage in carrying out manifestation of karma or manifestations of No Karma, but merely knows them, he is Gyani.

Commentary:  From aspect of Nishchaya the Moha, Raga, dwesha, sukh , dukh etc. form karma manifestations generating internally and touch, taste, smell, colour, sound , bandh, sansthan, sthool-ness, sookshma-ness, etc. form Nokarma manifestations are all manifestations of pudgala only. In reality, just as pot and mud having  pervaded-pervader relationship,  have karta-karma relationship; in the same way the pudgala manifestations and pudgala having  pervaded-pervader relationship have karta-karma relationship.

Pudgala Dravya is independently pervader hence it is karta of pudgala manifestations  and pudgala manifestations  being pervaded by that pervader are karma. Hence with pudgala Dravya being karta, all the karma-nokarma form pudgala manifestations being  carried out in karma form are not deeds of Atma in Karta form in reality. This is so since the pudgala manifestations and Atma do not share pervader-pervaded relationship like pot and potter hence they do not have karta-karma relationship. 

But in reality the gyan of pudgala  manifestation and pudgala do not share pervaded-pervader relationship like pot and potter hence they lack karta-karma relationship. And just as pot and mud share pervaded-pervader  relationship hence they share karta-karma relationship; in the same way the Atma manifestations and Atma share pervaded-pervader relationship hence they have karta-karma relationship.

Atma Dravya being  independent pervader is karta of Atma manifestations i.e. the knowledge of pudgala manifestations and the knowledge of pudgala manifestations  being pervaded by that pervader is karma of Atma. In this way this Atma in spite of being karta of knowledge of pudgala manifestations is not karta of pudgala manifestations; being Gyan form totally different from pudgala manifestations he is Gyani.

It is not so that the Gyata (knower) pervades pudgala manifestation although he is karta of knowledge of pudgala manifestations. In spite  of pudgala and Atma sharing gyeya-gyayak (subject- knower) relationship in vyavahara sense, that pudgala manifestation is not pervaded by Gyata. Instead the knowledge for which pudgala manifestation is nimitta, that gyan only is pervaded by Gyata. Therefore the gyan of pudgala manifestation only is karma of gyata.

The same thing is supported by kalash form verse-

Kalash 49: The pervaded-pervasiveness occurs in same natures and does not occur in not-same natures. And without pervaded-pervasive bhava the karta-karma relationship is not possible. Such strong rationality form Gyan, having nature of  swallowing all, penetrating all darkness of Agyan, this Atma scintillates being free of authorship in Gyan form.

Bhavartha: The one pervasive in all states is pervader and some specific state is pervaded by that pervader. In this way Dravya is pervader and paryaya is pervaded. Dravya-paryaya are abheda form.  The  Atma of Dravya, nature and existence is same as that of paryaya. Due to this the Dravya pervades in paryaya and paryaya is pervaded by the Dravya. Such pervaded-pervader relationship occurs in padarthas having same sovereignty. Where sovereignty is different, it does not occur. Where pervaded-pervader bhava is there, the karta-karma bhava occurs there only. Without it the karta-karma bhava cannot be there. The one who knows thus he knows that pudgala and atma do not have karta-karma bhava. Knowing thus he is Gyani. Being free of karta-karma bhava he remains knower-seer of the world.

Tatparya Vritti Collective Introduction: Now sequentially for eleven Gathas special narration of Samyak Gyani Jiva is carried out. In these eleven Gathas just as in  Upadan form mud is karta of pot, in the same way from aspect of Nishchaya Jiva is not karta of karma-no karma. Instead the one knowing them, with his gyan of own experience knows the shuddhatma, he is Gyani- in such description form the first Gatha is there. Next the punya-pap manifestations are carried out by jiva in Vyavahara sense but not in Nishchaya sense- with such primacy there is one gatha. Further, in spite of knowing (Dravya)karma or own manifestation form bhava karma and the sukh-dukh form karma phal, the Atma does not carry out other Dravya in fruition. With such assertion there are three gathas. Later pudgala is also karta of colour etc. form own manifestations and not karta of gyan etc. form jiva manifestations. This constitutes one gatha. Next in spite of jiva pudgala having mutual nimitta kartritva(authorship) they do not have mutual Upadan Kartritva- with such primacy there are three gathas. Later from aspect of Nishchaya the Jiva has karta-karma and bhokta-bhogya bhava with his own manifestations – this is narrated in one gatha. Next  from aspect of Vyavahara the jiva is karta and bhokta of pudgala karma – with such narration there is one gatha. In  this way with primacy of special narration of Gyani jiva  eleven gathas are completed in second stage.

Tatparya Vritti Commentary: How does one know that this Atma has become Gyani? – Upon asking such question it is answered-

Just as mud in upadan form carries out making of pot, in the same  way the karma and no karma manifestations being  carried out by the pudgala in Upadan cause form are not done by Atma- the one who knows thus, he definitely experiencing the shuddhatma  by the power of Param Samadhi is Gyani.  In this way the with the description of characteristics of Gyani Jiva the gatha is completed.

Extra Gatha 6 : Now Atma is karta in  Vyavahara sense of the Punya-pap manifestation ,  this is told-

Gatha : By some means ( from aspect of Vyavahara naya) the Atma is karta of punya-pap etc. manifestations and by some  other means ( from aspect of Nishchaya naya) Atma is not karta of punya etc. manifestations, the one knows this, he is Gyani.

Commentary : By some means  Atma is said to be karta and some means Atma is not karta,  the  one who knows Dharma etc. manifestations, he is Gyani. Atma is said to be Karta and not karta by  some Naya divisions. By which naya divisions? By Nishchaya naya non karta and by  Vyavahara naya Atma is said to be karta. The one who free of afflictions of fame, pooja, benefits, etc. ragas etc. form  vikalpas, stationary in Samadhi ( staying in own experience knows punya-pap etc.  manifestations to be karma produced) knows, he is gyani.  In this way with descriptions  of Nishchaya-Vyavahara nayas in Karta-non karta forms the Gatha is completed.

Continued…..