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.
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