12. Samayasar Gatha 34-36

The disciple  enquires that how does the soul  detaches himself from the other dravyas and how is it practiced? Acharya replies as follows:

Gatha 34 : The reason by which he realizes and discards all the other bhavas other than self,  i.e. the substances are “ they are non self” – that knowledge itself is wisdom , that alone is detachment- one should know this rule. The state of detachment within the knowledge is Pratyakhyana (detachment) and is nothing else.

Commentary : This knowing nature dravya- soul is bhagwan by himself. He knows all other bhavas generated due to the nature of all other dravyas to be different since they do not belong to his own nature. Therefore he discards them. Thus the knowing one only first knows and then discards since there is no one else discarding. Therefore the nature of detachment belongs to the soul only. Once this is decided then at the time of discarding i.e. detaching self from other bhavas by Pratyakhyan, although a sense of discarding(being an act) prevails as a fallacy, but if one observes the reality then the sense of detaching does not prevail within the soul as an act. The soul is devoid of such a fallacy since he is not devoid of knowledge; therefore Pratyakhyan is knowledge only-one should realize this.

Explanation : The discarding of other bhavas by soul is by name sake. He himself is of the nature of knowledge. Knowing other dravyas as non self, not accepting other bhavas as own itself is detachment. Knowing in this manner itself is Pratyakhyan, which is not different from knowledge.

Now the disciple enquires that “ the knowledge of the knower itself is called Pratyakhyan” Please elaborate with an example. In reply Acharya  describes the example and siddhant in next gatha :

Gatha 35 : Just as in the world , some person discards others’ objects, thinking that “it’s not mine” ; in the same way the gyani discards all other bhavas caused by other dravyas as “ these bhavas are not mine”.

Commentary : Imagine a person who had brought a garment from the house of a washer man belonging to someone else by mistake  thinking it to be his own and  he was sleeping covering himself with it.  He did not know that the garment belonged to someone else. But later, some other person came there and pulled the garment uncovering him and said “wake up, this garment belongs to me which you have brought by mistake” – when that person told several times like this then hearing it, and examining the garment for its characteristics “ this garment belongs to someone else” –with this decision , that person immediately discards that garment belonging to someone else.

In the same manner the gyani (soul) has also accepted bhavas belonging to other dravyas as his own, thus believing them to be one with his soul; unknowingly he is becoming ignorant. When shri guru alerts him and imparts differentiating knowledge with the others bhavas and thus make him realise his own self and tell “wake up, be alert! Your soul is of knowing nature alone. All other bhavas belong to other dravyas”. Hearing these words of scripture, examining  all the features of self and others and thus ascertaining “I am only knowing nature , all others are others bhavas” , therefore that Gyani  immediately discards all others bhavas.

Explanation : So long as someone believes some other article to be his own by mistake, he feels ownership of the thing.  The moment he realizes that the object belongs to someone else, then he cannot retain ownership of the thing at all. It cannot be – this is the rule.

The same is described by the kalash as follows:

Shloka 29 : Once one disowns other bhavas and before he returns back to the same misconception again in a short  while, the experience of knowing it to be other bhava immediately appears to prevent it.

Explanation : Here the example of the discarding the others bhavas is quoted. Before one returns back to same mistake of treating it as his own, he experiences his own nature as to be different from all other bhavas. Since it is famous that once something is known to be “not mine” then there is no attachment towards it.

“How does this experience lead to the differentiating knowledge with respect to other bhavas?”- Such a query is answered by describing the method of differentiating knowledge with respect to Bhavak Bhava i.e. the bhava due to fruition of moha.

Gatha 36 : Knowing that “ this moha is not at all related to me” and further knowing that “ I am of the nature of Upayoga only” – such people are described as not having any attachment to Moha , by the people who know the Siddhanta as well as nature of self and other substances.

Commentary : Acharya says that I truly know that this Moha is not at all related to me. How is that Moha ?- It is capable of fructifying in the form of experience, thereby is of the form of Bhavak generated out of Pudgala dravya. Why is it not mine ? – Since I am permanently of  knowing nature while this is corporeal. In reality one cannot experience the bhava of others into the bhava of self.

Then what is known here?  By the power of consciousness based own natural bhava which has the capability of illuminating all the objects by own self and which has an inexhaustible source of energy, he knows the godly natured own soul as the real conscious power alone. 

Just as curd and sugar mix together to produce shrikhand in which both curd and sugar appear as one. Even then they are known differently by the nature of their tastes being sour and sweet. In the same way, all the dravyas have the general property of occupying the same physical space and in this manner they are related and difficult to be distinguished. However by the characteristics of these dravyas and the different tastes of corporeal and non corporeal consciousness they are recognized differently. The taste of fruition of Moha karma is passions etc. which is different from the own natural taste of consciousness. Therefore I have no attachment towards Moha because the soul is always one with its own self and resides within its own palace of its own nature.

In this way differentiating knowledge is produced to distinguish Bhavak bhava of Moha karma.

Explanation : This Moha karma is of the nature of insentient Pudgala dravya. Its fruition is of the form of corrupt impure bhavas. Thus its bhava is corrupted pudgala nature which is the Bhava of the Bhavak. When it is experienced by the upayoga of consciousness then the upayoga also becomes corrupted into the form of passions and appears impure. Once the differentiating knowledge is generated that the manifestation of nature of  consciousness is only in the form of knowing and seeing form upayoga, and the corruption is only passions form Moha , therefore it is due to dravya karma form insentient pudgala - then one distinguishes with the bhavak bhava  i.e. Moha karma of dravya nature and the soul remains within his own conscious nature.

The same is stated by the following kalash:

Shloka 30 : I experience my own nature by myself in this world. How is my nature? Everywhere i.e.  all parts are filled with the elixir of manifestation of consciousness; therefore this Moha has no relationship to me. It is not related, not related. I am a block of pure consciousness i.e. a wealth of illuminating rays of conscious matter. In this manner the Gyani experiences the differentiating knowledge with respect to Bhavak bhava.  

Although in this gatha only Moha has been named but, this should be described by replacing Moha with 16 subjects namely : attachment, aversion, anger, pride, deceit, greed, karma, nokarma, mind, speech, body,( these 11) and five senses namely hearing, vision, smell, taste, touch and then considered similarly for others.

11. Samayasar Gatha 31-33

Now how does one offer obeisance to the  Tirthankaras in real form, that is described. The first Nishchaya prayer is recited removing the fallacy of the difference between the  knower and the known.

Gatha 31 : Those who have conquered  the senses and know the soul as different from other dravyas due to its nature of knowledge, they are  called Jitendriya by the saints who know reality.

Commentary : Those munis who have separated self from Dravyendriyas (physical senses), Bhavendriyas (knowledge from the senses), and subjects of the senses; and experience their soul as different from all other dravyas are definitely Jitendriya.

How are the Dravyendriyas ? – Due to the eternal unlimited bondage, the differentiation of self and others has been obliterated ( i.e. it cannot distinguish between the self and others). And how is it ? – They are manifested in the form of the body i.e. they are so much mixed with the soul that one cannot distinguish between the soul and them. Differentiating those dravyendriyas by means of practicing  pure differentiating knowledge using the resources of the internally fine conscious nature is the conquering of the dravyendriyas.

How are the Bhavendriyas ? Each of the senses specializes in a specific subject and therefore they comprehend the subjects in a fragmented form i.e. the knowledge from them is produced in a fragmented form. Realizing these bhavendriyas as different from the experience of the unfragmented conscious nature itself is the conquering of the Bhavendriyas.

How are the subjects of the senses ? Due to the closeness of the knower and the known, they appear same as the experience of the self. Separating them  using the power of own conscious nature ,identifying them as incapable of being same as self, thus distinguishing those subjects of the touch etc senses known by bhavendriyas as different from self is conquering the subjects of the senses.

In this manner the sensory knowledge and the subjects of the senses were having fallacy of knower and the known. After separating it the soul established oneness with the self in an unshakable form like that of a stone carving which remains unchangeable at all times.

How does one know ? Floating over all the objects i.e. in spite of knowing them the knowledge does not become like them. It is ever illuminant within the self , indestructible, siddha (independent). Such nature of knowledge is in reality different from all other dravyas because the knowing nature does not exist in other  insentient   dravyas. Therefore it is different from all ; the one who knows the soul to be like that , he is Jitendriya Jina ( conqueror of the senses).

This concludes the first prayer in real form. Here the known were the subjects of the senses and the knower was the soul. Due to the extreme closeness of them, they used to appear as same. By means of differentiating knowledge they were identified as different which removed the fallacy of the knower and the known.

Now the second real prayer removes the fallacy of Bhavya- Bhavak  in next gatha :

Gatha 32 : The Muni who overcomes delusion and knows his own soul to be different from all other dravya-bhavas because of his knowing nature; he is called Jitamoha by the knowers of reality.

Commentary : The Moha karma which is ready to fructify and give its results, is called Bhavak, and the one who responds  and acts accordingly – such a soul is called Bhavya. Separating that Moha by means of differentiating knowledge, overcoming it and conquering the Bhavya-Bhavak anomaly , the one who experiences the soul as one within himself , is called Jita Moha Jina since he has overcome delusion.

How is that soul ? -  Floats over the entire universe and is ever illuminant, permanently lit within himself, indestructible and Siddha; in reality due to its nature of knowledge is different from the other bhavas generated due to other dravyas – such knowing nature is not present in all other bhavas. Such knowing nature soul is experienced by the Jita Moha Jina.

Explanation : Our soul functions as Bhavya i.e. follows the dictates of the Bhavak – Moha on its fruition. He who experiences self differently  by means of differentiating knowledge is called Jita Moha Jina. In this manner by overcoming the Bhavak-Bhavya Bhava , the second Nishchaya prayer is conducted. Here the scenario of the Muni climbing the spiritual ladder called Upasham Sreni is under consideration wherein the Moha is not experienced since it has been suppressed ; he is called Jita Moha. Here Moha is overcome but not destroyed.

Although in this gatha only Moha has been named but, this should be described by replacing Moha with 16 subjects namely : attachment, aversion, anger, pride, deceit, greed, karma, nokarma, mind, speech, body,( these 11) and five senses namely hearing, vision, smell, taste, touch and then considered similarly for others.

Now the third real prayer is described which destroys Bhavya-Bhavak bhava:

Gatha 33: The saint who has conquered Moha i.e. whose Moha has been depreciated and finally removed from existence, that saint is called Ksheena Moha by the knowers of Nishchaya naya.

Commentary : This third Nishchaya prayer describes the saint who has overcome Moha by means of differentiating knowledge as described above by experiencing the knowing nature  to be different from other dravyas; now further by immersing himself into his own nature he reaches a stage wherein the Moha is destroyed totally such that it does not fructify again.

In this manner the Bhavak karma of Moha has been diminished first and later it is destroyed.  At the same moment the soul gets rid of the Vibhava form  Bhavya bhava also. By establishing oneness with the absence of Bhavya-Bhavak bhava and becoming one with the unperturbed own self of permanent nature, he is called Ksheena Moha jina which is the third Nishchaya prayer.

Explanation : The Muni firstly makes effort to suppress and conquer the Moha. Later he returns to Kshayopasham bhava and with greater effort he destroys Moha from existence altogether and attains the Paramatma form of knowing nature. Then he is called Ksheena Moha Jina. Here also, like the  previous gatha , the word Moha should be replaced with attachment, aversion, anger, pride, deceit, greed, karma, nokarma, mind, speech, body,( these 11) and five senses namely hearing, vision, smell, taste, touch to generate 16 sutras and considered in the same manner.

Now this prayer of Nishchaya and Vyavahar is explained by the kalash next:

Shloka 27: Although the body and soul have oneness from the aspect of Vyavahara naya, there is no unity from the aspect of Nishchaya naya. Therefore the prayer of the body represents that of the soul or the person only in the aspect of Vyavahara naya , not from Nishchaya viewpoint. In reality the prayer of consciousness alone is can be the worship of consciousness. That consciousness is worshiped here as Jitendriya, JitaMoha and Ksheena Moha as described above. Hence it establishes that the question asked by the ignorant in the context of worship of Tirthankara has been replied by means of the system of Nayas that soul and the body are not one from real point of view.

Further,the next kalash says that  by understanding it one learns the differentiating knowledge :

Shloka 28: In this manner those saints, who realizing the true nature of reality, separated the unity of soul with body by means of the system of Nayas; such that the true knowledge is revealed immediately. How is it revealed ? With high speed , filled with blissful experience, having unity with self.

Explanation : Here by the distinction of Nishchaya naya from Vyavahara naya, the great difference between the soul and the other dravyas has been clarified. Who will remain ignorant after knowing this i.e. he attains differentiating knowledge. Because when knowledge learns his own nature by his own experience then definitely it projects soul as distinct from all other entities, unless one is having extremely long worldly journey ahead of him, in which case there is nothing to be said.

In this manner the statement of ignorant that “ I am sure that the body itself is the soul “ has been rejected.

Now Acharya says that the ignorant was deluded due to presence of eternal sanskara(practice) of Moha which made him believe body and soul to be the same. However now he has been illuminated by the flame of knowledge of the substance. Just as a person had defect in his eyesight which made him see the colours etc. in a false manner, now that the defect is removed and he sees the reality as it is. In the same manner, the  ignorant has removed the obscuration due to karmas and has become a knowing person. Such a person , knowing his own self, understanding reality and with right belief, he now desires to conduct within his own nature.

10. Samayasar Gatha 23-30

Now effort is made  to explain to the ignorant in the following gathas:

Gatha 23 : The deluded, ignorant Jiva says that these bonded i.e. body etc. and non-bonded i.e. money, food etc. other dravyas  are mine. How is that Jiva ? – He is strongly influenced by the bhavas of attachment, aversion and passions.

Gatha 24 : Acharya says that in the knowledge of omniscient the Jiva has been seen to be of the nature of permanent cognition ( conscious activity). How can he be of the form of Pudgala dravya ? – and you say that pudgala dravya  is mine .

Gatha 25 : If Jiva dravya can manifest into the form of pudgala dravya then pudgala dravya can also become Jiva – that should be the result. (Acharya says ) If such a thing happens then you can make the assertion that pudgala dravya is mine, but such a thing never happens.

Commentary : Ignorant Jiva without true knowledge experiences the pudgala dravya as belonging to him.

How is that ignorant jiva ? – whose nature has been totally obscured resulting in the masking of the differentiating knowledge illuminance.

And how is he ? -Due to strong ignorance his heart has been deluded completely.

And how is he ? -Due to the lack of differentiating knowledge he cannot distinguish between self and others; he believes the vibhava ( corrupted bhavas) to be his own instead of his own true bhavas, because his own nature has been completely clouded by the presence of other impure bhavas.  

How are those impure bhavas ? – Those which have been generated out of fruition of several types of miserable bondages at the same time, just as a sapphire stone is seen to be of different colours due to the proximity of different colours. At the same time its own pure white nature is not visible. In the same way due to the influence of   karmas , the pure nature of soul is occluded and is not visible. To the ignorant who believes the pudgala dravya to be his own, Acharya preaches in the following manner-

“ O deluded soul! You are killing your own soul! Just as  elephants etc. animals  eat tasty food along with grass without differentiating. You give up your folly of eating in such manner! Give up!! Because the omniscient has revealed in his knowledge the Jiva dravya to be of the nature of cognition permanently, then how can he be of nature of pudgala dravya ? Hence how do you believe the pudgala dravya to be yours ?

How is the knowledge of omniscient? Which has removed all doubts of incorrectness and ambiguity.

And how is it ? Which is like an incomparable lamp to illuminate all the objects of the universe. – such omniscient has revealed the nature of substance in his knowledge. Just as salt becomes watery sometimes, and water becomes salt at other times, in the same way if Jiva dravya becomes pudgala dravya and pudgala dravya becomes Jiva dravya , then your assertion that “pudgala dravya is mine” can be acceptable, but nature of dravya never changes.

The same thing is explained more clearly by means of an example. Just as salt which is a solid is seen to become like liquid , and the flowing nature liquid is seen to become solid salt at other times. This is so because there is no inconsistency in salt appearing in solid form sometimes  or liquid form at other times. But it has never been seen that Jiva dravya of the nature of permanent cognition manifest in the form of pudgala dravya , nor pudgala dravya of the nature of insentience, permanently  without cognition has been seen to manifest in the form of Jiva dravya at any time. This is so because the congition and non cognition cannot coexist together  like darkness with brightness. The insentient and sentient cannot become  one hence you should be happy and be alert by cleansing your soul, and experience your own dravya within self – this is the sermon of the gurus.

Explanation : This ignorant Jiva believes the pudgala dravya to be his own. He has been preached to be alert and realise that insentient matter  and sentient Jiva are always different and they can never become one – this has been seen by omniscient in his knowledge. Hence O ignorant! You give up your insistence to be having oneness with other dravya and discard your wrong belief.

Now a kalash states the same thing :

Shloka 23 : Acharya says very gently  “ Dear brother! Whichever way, in spite of sufferings and hardships , even at the cost of life, being curious about the tatvas ( elements of jiva), treating your own body and other dravyas as your neighbor for a period of muhurta (48 minutes), experience your own soul. With that you will discover the glorious illuminance of the soul different from all other dravyas, and   you will give up attachment and oneness  towards body etc. form corporeal pudgala dravyas  very quickly. “

Explanation : If this soul reflects upon the pure nature of self and experiences it, for a period of just 48 minutes , immersing himself totally, without getting disturbed by the calamities, then destroying the Ghatiya karmas ( four most harmful karmas ), he attains keval gyana ( omniscience) and Moksha subsequently. If experiencing the soul alone is so magnificent then destroying the delusion and achieving right belief is far easier. Hence the gurus have preached here keeping that in mind.

Now the oblivious ignorant jiva questions , which is stated in the form of gatha:

Gatha 26 : The ignorant says that if Jiva is not body, then all the prayers of Tirthankaras and Acharyas become irrelevant and  false , therefore  he thinks that the body itself is soul. 

Commentary : Whatever is this soul is nothing but the pudgala matter form body. If that were not true then all the prayers of Tirthankaras and Acharyas would be proved to be false.

How are those prayers ? One of them is described as follows:

Shloka 24 : Those Tirthankaras and Acharyas are worthy of worshipping. How are they? The brightness of their bodies bathes all ten directions, cleanses it, purifies it. Their brilliance is such that even the high illuminance of bright sun is etc. is occluded, obscured. With their handsomeness they capture the minds of the people, and with their divine speech they shower nectar of happiness in the ears of the bhavya(fortunate) jivas. They are adorned with 1008 features – such are the Tirthankaras. All these prayers of Tirthankaras and Acharyas become invalid. Hence our singular (one sided) view is that soul is body only i.e. pudgala dravya- so says the ignorant oblivious.

Now Acharya replies that this is not true, you do not understand the system of nayas. The divisions of nayas are described in the next gatha:

Gatha 27 : Although Vyavahara naya states that the Jiva and body are one and the same, however according to  Nishchaya naya , Jiva and body are not one substance.

Commentary : Just as in the world, the gold and silver are melted together and treated as a single block in the unified form. In the same way the soul and body are treated as a single object since they occupy the same space. In this manner from Vyavahara sense the soul and body are one but from Nishchaya point of view they are not one and the same. When yellow gold and white silver are considered in Nishchaya sense then due to different natures of theirs, there is no unity of substances and they are different only. In the same way the soul with the characteristics of Upayoga (attentiveness) is very different from body with nature of non upayoga (inertness), hence they are not one but several- this is clearly stated by system of Nayas. Therefore the prayer of body is treated as same as that of soul in Vyavahara sense only.

Explanation: Vyavahara naya calls the body and soul as one while Nishchaya naya calls them differently. Therefore from Vyavahara point of view only the prayer of body is called prayer of soul.

The same is declared in next Gatha :

Gatha 28 :   The munis offering obeisance to the pudgala body , different than the jiva , believe that they have worshiped the Kevali Bhagwan.

Commentary : Just as due to white nature of silver, the gold is also called white gold in practice , but if considered realistically, the gold is not white but yellow only. In the same manner, the obeisance to Tirthankara Kevali bhagawan based upon white or reddish colour of body, as white or red is obeisance in vyavahara only. On considering realistically the white or red are not nature of kevali Tirthankara  bhagawan. Hence from Nishchaya point of view the prayer of body cannot be prayer of soul at all.

Explanation : Here someone enquires that the Vyavahara naya is called untrue and the body is inert only hence what is the purpose served by worshiping inert body in vyavahara sense.

Reply – The vyavahara naya is not totally untrue. In comparison to Nishchaya naya , it is called untrue. The house holder cannot see the own or others’ soul directly and can only see the body. By seeing the peaceful appearance of the body he also manifests in peaceful bhavas. Recognizing these benefits the obeisance is offered to the body also and by seeing his  peaceful appearance, it confirms the internal detached bhavas which is also a benefit.

The same is repeated in next gatha : 

Gatha 29 : That obeisance offered based upon the body is not acceptable from Nishchaya naya point of view, because features of the body are not same as the  qualities of the Kevali. Those who worship the qualities of the Kevali, they only worship kevali  in reality.

Commentary : Just as gold does not have the white colour property of silver, hence gold cannot be called white in reality; it can be identified by its yellow etc. features. In the same way the Tirthankara kevali bhagwan  does not have features of white blood etc ( which exist in the body), hence from real point of view the worshipping of his body would not be same as offering obeisance to the Tirthankara kevali soul. He can only be worshiped by offering obeisance to his qualities.

Now the disciple enquires that the soul is also existing with the support of the body hence why offering prayers to the body is not same as worshiping the soul in reality ? In reply the next gatha is stated giving an example:

Gatha 30 : Just as description of the town is not same as the description of the king. In the same way the worshiping of the features of body cannot be same as worshiping of the qualities of the Kevali.

In the commentary  shloka is recited giving example of the above:

Shloka 25 : How is this town ? Walls of the fort of the town reach up to the sky. The gardens have swallowed the entire land i.e. the land is decorated with gardens everywhere. The trenches around the fort reach up to the patala ( nether world) i.e. it is extremely deep.

Commentary : This is a typical description of town. Although the king is the owner of the town ; the fort, gardens, trenches are not the king. Hence description of the town is not description of the king.

Similarly the description of body of Tirthankara cannot be same as that of Tirthankara, as given in following shloka :

Shloka 26 : The glory of the Jinendra is as magnificent as his beauty. How is it ? He is always without fault , all his body is beautifully proportioned. And how is it ? In whom from birth itself incomparable and natural beauty exists which is always pleasing to all. And how is it ? – which is peaceful like the ocean , which doesn’t have perturbations.

Commentary : Although the Tirthankara is owner of the body , even so the well proportioned, incomparable beauty, pleasantness are not qualities of the soul. Therefore the Tirthankara does not have these qualities hence prayers of those qualities is not the same as that of the Tirthankara.

9. Samayasar Gatha 19-22

The disciple enquires further - O Acharya ! Till what time the soul remains ignorant , please tell me ? Acharya replies in next gatha :

Gatha 19 : Till the time the soul has the perception that the karmas i.e. Gyanavarana etc dravya karmas , bhava karmas of the passions and body etc Nokarmas belong to him i.e. “ I am  karmas-nokarmas and these karma-nokarmas are mine” , till then the soul is without knowledge, ignorant.

Commentary : Someone experiences a pot in the following manner. The pot has properties of touch, taste, smell, colour etc called bhavas, and width, capacity in lower part and shape like stomach, made out of pudgala matter. Therefore he decides that this is a pot , since it is made out of pudgala matter having touch, taste, smell, colour, etc bhavas and width, capacity, shape of the pot. In the same way the  internal manifestations in the form of Moha etc , and external objects in the form of Nokarma body etc. are manifestations of pudgala matter which are harmful to the soul. Till the time the soul has such perception that “ I am these karma- nokarmas, and internal manifestations of Moha etc karmas , as well as external manifestations of nokarmas as body etc are mine” , till such time the soul is without knowledge, ignorant.

Later, just as someone realizes that the flame and heat of the fire as seen in the mirror  does not belong to mirror, but it is the nature of the corporeal mirror only to project the shapes of various objects as it is. In the same manner, the non-corporeal soul has the nature of knowing self and others while karma –nokarma are pudgala matter. Once he experiences this differentiating knowledge, either by himself or by the preaching of someone else, from that moment onwards  that soul is gyani, having knowledge.

Explanation : Till the time the soul believes that just as pudgala has properties of touch etc and those having properties of touch etc are pudgala, and in the same way Jiva has karma-nokarma and Jiva is one and the same with karma-nokarma , till such time he is ignorant. However when he knows that the soul is mere knower and karma-nokarma are pudgala only , then he is gyani with knowledge.

Just as on seeing the flame in the mirror one should know that flame belongs to the fire and it has not entered the mirror, and whatever is seen in the mirror it its purity alone. In the same manner the karma-nokarma have not entered the soul , and purity of the soul is such that it shows the image of all objects of knowledge. Since karma-nokarma are also objects of knowledge , therefore they are also experienced in the soul – such differentiating knowledge is acquired by self or by the preaching of someone else , then the soul becomes gyani, with knowledge.

The same is told as kalash in following way :

Shloka 21: Those people who, either  on their own or due to preaching of someone else, realize and experience the unperturbed and stationary nature of soul, which is basically produced due to differentiating knowledge; those people are like mirror which does not get corrupted due to infinite types of objects being reflected. They also do not get corrupted in to the form of passions etc.  by the reflection of objects of knowledge within their own knowledge

Now the disciple enquires the means to identify the ignorant without knowledge, and his characteristics. In answer the following gathas follow:

Gatha 20 : The person who believes that the  dravyas other than his own self, sentient like wife-children etc. , insentient like money-food etc., mixed like town village etc., are “I am this”, “This is myself” and “ I belong to them” and “ they are mine”.

Gatha 21 : And “ Earlier they were mine “ and “ I belonged to them earlier”, and “ In future they will be mine” and “ I will belong to them in future”.

Gatha 22: - Thus he imagines such false scenarios. That person is ignorant, stupid and deluded. On the other hand , the person knowing the real and true nature of substance, who does not imagine such falsehoods, is not stupid and knower instead.  

Commentary : First an example  is stated: Just as a person on seeing the fuel and fire to be in conjunction falsely imagines that “fire is fuel” and “fuel is fire”, “ fire belongs to fuel” and “ fuel belongs to fire”, “ earlier fire belonged to fuel and fuel belonged to fire” and “ In future fire will belong to fuel and fuel will belong to fire “ – in this manner he imagines fire and fuel to be one and the same. He is untrue and from such false thoughts one can identify an ignorant without knowledge.

Now the principle is stated:  That person who believes wrongly regarding the other dravyas that “I am that other dravya and that other dravya is myself”, “ I belong to that other dravya and that other dravya belongs to me “ and “ earlier that other dravya was mine and I belonged to other dravya” and “ In future that will be mine and I will belong to them”- from such false beliefs the ignorant without knowledge is identified.

Further, just as “fire is not fuel and fuel is not fire. Fire is fire only and fuel is fuel only. ” “ Fire does not belong to fuel and fuel does not belong to fire. Fire belongs to fire only and fuel belongs to fuel only.” “  Earlier the fire did not belong to fuel and fuel did not belong to fire. Earlier fire belonged to fire and fuel belonged to fuel only” and “ in future fire will not belong to fuel and fuel will not belong to fire; in future fire will belong to fire and fuel will belong to fuel only”- in this manner some person believes rightly that fire is fire only.

In the same way “ I am not other dravya and other dravya is not myself; I am me alone and other dravya is other dravya alone. ” “ I do not belong to other dravya and other dravya does not belong to me. I belong to myself and other dravya belongs to other dravya only.” “ Earlier other dravya did not belong to me and I did not belong to other dravya. Earlier I was mine and other dravya belonged to other dravya only.” And “ In future the other dravya will not belong to me and I shall not belong to other dravya. In furture I shall be mine and other dravya will belong to other dravya alone.”- In this manner having right thoughts about own dravya is the characteristics of Gyani with knowledge and he is identified with this knowledge.

Explanation : Those who believe the self to be same as other dravya are ignorant and those who believe the soul alone as their own are Gyani. This has been established using the example of fuel and fire.

Now same is described in next kalash:

Shloka 22 :  O people of the world ! Discard the delusion which you have been tasting/experiencing from beginingless time and taste the knowledge enjoyed by the knowledgeable people. In this world, the soul never becomes one with the non-soul form other dravyas at any time or in any form. Because soul is one only and it never establishes oneness with non-soul another dravya.

Explanation : Soul does not manifest in form of oneness with other dravya at any time or any state. Hence Acharya preaches to develop differentiating knowledge with respect to attachment of  other dravyas asking them to discard the delusion immediately and experience the knowledge. Moha is unnecessary, false and cause of misery.