Now
Jiva and Ajiva dravyas enter the stage together impersonating a single
character.
To
begin with, in the form of obeisance, Acharya describes the glory of the knowledge
which knows all the substances and recognizes all the impersonations of Jiva
and Ajiva – such right knowledge is now revealed. This is stated in the next
Kalash:
Shloka 33: Now the knowledge reveals
itself pleasing the mind.
How is it ? It generates the understanding of the difference
between Jiva and Ajiva to the noble people observing their impersonations
together by means of pure flawless vision. From eternal times it was bonded
rigidly by the karmas of the type of
Gyanavarana etc. ; now with their destruction the knowledge has purified and
revealed itself. It has bloomed like a flower bud.
And how is it ? Its resting place or the playground is the soul
only. In which infinite objects of knowledge are imaged , even then it remains
within its own self. It has infinite power and it is continuously illuminated brilliantly.
And how is it ? It is patient and great hence it is unperturbed,
that is without any desire it has no perturbations. Here the adjectives of
patient, great and unperturbed should be treated as ornaments of the blissful
dance in the drama. In this manner the knowledge is glorious.
Explanation : Here the glory
of the knowledge is described. When Jiva and Ajiva appear in a single
impersonation on the stage, the knowledge only knows them differently.
Just
as someone, who impersonates a character on the stage, and is recognized by a wise
person then the artist who is impersonating salutes him and reverts back to his
original character. Here also it should be understood in the same way. Such
knowledge is available to Samyak Drishti people, the Mithya Drishti people do
not recognize this difference.
Now
the impersonation of Jiva and Ajiva is described by the gathas below:
Gatha 39 : Those who do not know the soul and call others as the
soul; they are stupid , deluded and ignorant. Out of them some call the “
Adhyavasan (thoughts) “ as the Jiva , and some call the “karmas” as Jiva.
Gatha 40 : Some others call the high and low intensity in the
adhyavasans (thoughts) to be Jiva and some others believe the Nokarma( non
karmas- body etc.) to be Jiva.
Gatha 41: Some others believe the fruition of karmas to be Jiva
and some others accept the intensity of karmas to be Jiva. How is the intensity
? – that which is revealed in the form of difference of strong or weak
qualities.
Gatha 42 : Some others believe that Jiva and karma together
constitute the Jiva and some other believe that interaction of karma itself to
be Jiva.
Gatha 43 : In this manner and in other ways also, many stupid and
Mithya drishti people call others as soul. In reality they are
untrue – this has been told by the speakers of reality or true people about
them.
Commentary : In this world, without knowing the extraordinary
characteristics of the soul, being
deluded with incapability, the ignorant people do not know the true nature of
the soul. They call others itself as soul in several ways senselessly.
1.
Some of them say, “ The adhyavasan (thoughts) which are naturally generated in
impure form due to attachment and aversion, i.e. the thoughts with wrong
intention or Vibhava parinaam ( manifestation in impure form) itself is Jiva. ”
– To prove this they say “ Just as coal is not different from the fire, in the
same way no Jiva is seen without Adhyavasan.”
2.
Some others say, “ In the past from beginingless time , to the endless time in
future, in all manifestations i.e. in all episodes of transmigration, the actor is karma
only which is the Jiva because none other than karma is witnessed as Jiva.”
- they believe in this way.
3.
Some say, “ Experience in the form of different strong or weak intensities
whose end is not visible , such legacy of adhyavasan of attachments etc. itself
is Jiva because no other Jiva is seen without these characteristics.” - they believe in this manner.
4.
Some others say, “Manifestations in the form of new state or old state of
Nokarma itself is Jiva, because no other Jiva is seen different than the body.”
–thus they believe.
5.
Some say , “ In the whole world, the fruition of karmas in the form of punya or
pap itself is Jiva because no other Jiva is seen different from the shubha or
ashubha bhava ( charitable or uncharitable thoughts)” – they believe so.
6.
Some say, “The experience of karma in the form of happiness or unhappiness,
manifested in the qualities in strong or weak form, is the Jiva, because no
other Jiva is seen different than happiness or unhappiness.”
7.
Some say, “ The combination of soul and karma together in mixed form like
shrikhand alone is Jiva, because no other Jiva is seen alone without karmas.”- they believe so.
8.
Some say , “ Interaction of karmas resulting in manifestation is Jiva, because
no other Jiva is seen without activity of karmas; just as eight pieces of wood
alone can manifest into the form of a cot.” – they believe so.
In
this manner eight types of believes are described. In the same manner others
also describe soul to be of different forms. They lack intelligence. Those who
know reality, do not call them speakers of truth.
Explanation : Jiva and Ajiva
are interacting from eternal times in the same spatial domain and are seen as
combined together. From beginingless
times the Jiva is observed in several corrupted forms due to influence of
pudgala. If observed from the point of view of reality then Jiva does not give
up its nature of consciousness etc. bhavas and pudgala does not give its bhavas
of the nature of corporeal, insentience etc.
Those
who do not know the reality, they call the bhavas generated out of the
combination of the two itself to be Jiva. In reality the form of Jiva has been
observed by the omniscient as different from that of pudgala and that is
described in the agams(scripture) following the tradition of omniscient.
However those who do not accept the existence
of omniscient; they describe reality by their own imagination and wisdom. Out
of them eight beliefs are Vedanti, Mimansak, Samkhya, Bauddha, Naiyayik,
Vaisheshik, Charvak which are described here. Several others also keep telling
using their own imagination and their intelligence. One is at a loss to
describe them.
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