21. Samaysar Gatha 76-85

Now question arises that whether  the Jiva who knows the pudgala karma , has karta-karma relationship with the pudgala karma or not ? The answer is stated:

Gatha 76 : In spite of knowing a variety of karmas manifesting in the form of paryaya of pudgala dravya , in reality the Gyani does not manifest in the form of paryaya of pudgala dravya , nor does he accept them , nor does he take birth in them.

Commentary : Gyani is knower of the pudgala manifesting as karma.

How is that pudgala karma ? - In general the karma is of three kinds. Prapya (accept) , Vikarya(manifestation in corrupt form) and Nirvritya(generation of new state). Here the receiving of completed task is Prapya karma. Change of the state of substance in corrupted form is Vikarya. Generation of   entirely new state which was nonexistent is called Nirvritya.

These three types of states of  karmas are manifestations of pudgala. Therefore from the aspect of all the three types, these are karmas which are pervaded with pudgala dravya. Hence pudgala dravya only is all pervasive in all the three bhavas of beginning, middle and the end of them. Thus pudgala dravya only receives them, manifests in them, and takes birth in that form.

In this way these manifestations are produced by pudgala dravya only – the gyani knows it. Even so the gyani does not permeate within them internally and remains external to the manifestation of other dravyas and thus without permeating in all the three states of beginning, middle and the end of them, he neither manifests in them, nor receives them , nor takes birth in them. Just as mud manifests in the form of  pot, receives it and takes birth in that form, the gyani does not manifest in these forms.

In this manner it is established that without manifesting in the   forms of karma having characteristics of other dravya  being pervaded in the forms of prapya, vikarya and nirvritya, the gyani   just knows them only  and he does not have karta –karma relationship with the pudgala dravya.

Explanation : Although Gyani knows the pudgala karma, even so he does not have karta-karma relationship with the same. Karmas have been described in three ways: 1) The manifestation of a substance in that form on its own is the Vikarya manifestation ( in corrupted form). 2) The substance receives something by itself is Prapya karma. 3) Or the substance itself generates another is Nirvritya karma. – For all these three types, in reality,  the Jiva does not manifest in the forms of pudgala dravya. This is  so because the Jiva is sentient and pudgala is insentient and the sentient does not manifest in insentient form, nor does he receive pudgala because pudgala is corporeal and Jiva is non corporeal , and it is not possible for non corporeal to receive/acquire corporeal. In the same way , in reality the jiva does not give birth/produce pudgala dravya  since sentient cannot generate insentient.

Thus pudgala is not karma of the Jiva; nor Jiva is karta of pudgala. Jiva is by nature knower only , and manifesting in the knowledge form he just knows pudgala karma only. Thus how can there be karta-karma relationship between the knower and the others?

Now question is raised that whether the Jiva has karta-karma relationship with pudgala , knowing his own manifestations. The reply is stated next:

Gatha 77:  Gyani manifests knowing various types of his own manifestations, but he never manifests into the form of other dravya paryaya, nor he receives them , nor he is born into them. Therefore he does not have karta-karma relationship with pudgala dravya.

Commentary : Karmas are of three kinds namely prapya, vikarya and nirvritya defined earlier. The Gyani manifests within his own soul, permeating within himself, from beginning middle to end, receives, manifests and generates  his own manifestation.   In this way  the soul knows and manifests within himself. Even so he does not indulge in manifestation of other dravya external to himself. Just as mud is pervasive within the pot and manifests in it, the soul does not manifest in the manifestation of other dravya from beginning, middle to end. 

Thus he does not receive, manifest in or generate the states of other dravya.

Thus the Gyani manifests knowing his own manifestations , without indulging in manifestation of other dravya in the three ways described above, therefore he does not have karta-karma relationship with other pudgala.

Explanation: The explanation is similar to the one of the previous gatha. The only difference is that in previous gatha “ the gyani is knowing the pudgala karma” and in this gatha “ the Gyani is knowing his own karma” .

Now question is that whether the Jiva has karta-karma relationship with pudgala, knowing the fruition of pudgala karma ? It is answered next:

Gatha 78 : Gyani manifests knowing infinite types of the fruition of pudgala karma. Even then, in reality he does not manifest into the form of paryaya of other dravya, nor he receives anything from them, nor he is born into them. In this way the Gyani does not have karta-karma relationship with them.

Commentary: Karma have three types of characteristics namely prapya, vikarya and nirvritya. The pudgala karma fruitions are of the types of happiness or unhappiness. In fruitions of these types the pudgala dravya alone is pervasive within them from beginning, middle to end and that only receives them, manifests in them and is born in them. However knowing the fruition of those pudgala karma , the Gyani remains external to those pudgala manifestations without permeating in them from beginning, middle to end ; neither receives them, nor manifests in them, nor is he born into them unlike mud does with the pot.

Then how is it ? Gyani manifests in the form of karma of his own nature having characteristics of prapya, vikarya, nirvritya . Permeating within self from beginning, middle to end, he receives himself, manifests within self and is born into himself. But the Gyani, without manifesting in the form of karmas of other dravya having characteristics of prapya, vikarya, nirvrtya, is only knower of the happiness-unhappiness form fruition of pudgala karmas. Therefore the Gyani does not have karta karma relationship with pudgala.

Explanation: the same explanation is applicable as per the previous gatha.

Now the question is whether the pudgala dravya has karta-karma relationship with Jiva , without knowing the manifestations of the Jiva, its  own manifestations and the fruitions of own manifestations ? The same is replied next :

Gatha 79 : Pudgala dravya also does not manifest into the forms of other drayvas ( Jiva dravya) , nor it receives them, nor is it born into them. Because it manifests only in the form of its own bhavas.

Commentary : Pudgala dravya manifests not knowing the manifestations of the Jiva dravya, its own manifestations and the fruition of its own manifestations. Without permeating into the forms of manifestations of other (Jiva) dravya like mud and the pot, in the beginning-middle or the end it does not receive it, nor manifests into them, nor is he born into them.

Then how is it ? – The pudgala dravya manifests into its own nature in the form of karmas permeating within self from beginning to middle to end. Thus it receives them only, manifests into them and is born into them only. Therefore it does not manifest into the forms of the other (Jiva) dravya having the characteristics of prapya, vikarya, nirvritya. That pudgala dravya does not know the manifestations of Jiva , its own manifestations and the fruitions of its own manifestations. Thus the pudgala does not have any karta-karma relationship with the Jiva.

Explanation: If someone believes that since pudgala is insentient and it does not know anybody, therefore it should have karta karma relationship with the Jiva.  Even that is untrue. Because in reality one dravya does not have karta karma relationship with another dravya.

Now the same meaning is conveyed in the next kalash:

Shloka 50 : Gyani manifests knowing his own as well as other dravya’s manifestations. Whereas pudgala manifests without knowing its own and other dravya’s manifestations. Therefore both of these do not have pervaded-pervader relationship internally because both are different dravyas. Both of them are different at all times hence believing them to have karta karma relationship is delusion. This delusion is present as long as it is not differentiated by means of differentiating knowledge , splitting them distinctly like the stroke of an axe, illuminating with the glow of knowledge.

Explanation : After attaining differentiating knowledge, there is no misconception of karta karma relationship between pudgala and Jiva. Till such time that the differentiating knowledge is not there , till that time due to ignorance there is delusion of karta karma relationship between them.

Now he  says that the manifestations of Jiva and pudgala together have nimitta form relationship between them but not karta-karma relationship.

Gatha 80: Just as pudgala manifests in karma form on account of nimitta of Jiva’s manifestation, the Jiva also manifests in karma form in accordance of nimitta of pudgala karma.

Gatha 81: Just as Jiva is not responsible for qualities of karma ; in the same way the karmas are also responsible for qualities of the Jiva. In this manner both manifest in accordance with the  nimitta of other- thus it should be known.

Gatha 82: Therefore soul is called karta on account of manifestation of own bhavas. However soul is not karta for any of the pudgala karma bhavas.

Commentary : On account of nimitta of jiva manifestation, pudgala manifests in karma form and on account of nimitta  of pudgala karma , jiva also manifests. In this manner the manifestations of Jiva and pudgala have nimitta form relationship. In spite of this the jiva and pudgala have lack of pervaded-pervader relationship. Hence Jiva does not have karta-karma relationship with pudgala manifestatiions nor pudgala karma have with Jiva manifestations. Even then there is no opposition to nimitta-naimittik relationship between the two since the two manifest on account of nimtta relationship between them.

Therefore like a pot of mud , Jiva is karta for his own bhavas at some time   manifesting in own bhavas due to own bhavas. Still just as mud is not karta of cloth, in the same way, jiva is not karta of pudgala bhavas since he is incapable of doing any bhava other than his own at any time- this is for sure.

Explanation: The manifestations of Jiva and pudgala have nimitta relationship between them, however they do not have karta-karma relationship. On account of nimitta of others, he may be called karta of  the manifestations of his own bhavas manifested in ignorance. Still he is not karta of others bhavas at any time.

Hence it establishes that jiva has karta-karma and enjoyer-enjoyable  relationship with his own manifestations:

Gatha 83:   O disciple ! It is the principle of Nishchaya naya that soul acts within himself and experiences or enjoys himself only – know this.

Commentary : Firstly an example is described. Waves in the sea have two states of arising and subsiding on  account of wind blowing or subsiding, however wind and the sea do not have pervaded-pervader relationship hence there is no karta-karma relationship. Therefore it is the sea which alone is pervasive within self from beginning-middle to  end hence responsible for the waves arising within self or the subsiding of the self thus it appears to be manifesting itself and does not appear to be doing someone else. In the same way there is lack of Bhavya-bhavak bhava between the sea and the wind. Since others bhava cannot be experienced by someone else therefore the sea alone experiences the waves within self or the subsiding of the waves by itself. It does not appear to be experiencing something else.

The applicable siddhant in accordance with example is quoted next – With the nimitta of fruition or non fruition of pudgala karma  jiva has two states namely worldly or liberated. Since pudgala karma and Jiva do not have pervaded-pervader relationship hence there is no karta-karma relationship. Hence Jiva being self pervasive from beginning middle to end, pervaded  within his own states of worldly and liberated form, appears to be doing himself and not any one else  in the forms of worldly or liberated. In the same way , the same Jiva, on account of lack of bhavya-bhavak bhava  and since others cannot experience others bhavas, experiences the soul as worldly or liberated i.e. it experiences the self only and nothing else.

Explanation: The worldly or liberated states of soul are with the nimitta of other dravya pudgala. The soul himself manifests in those states on his own; therefore soul is doer –enjoyer of the self. He is not doer-enjoyer of the nimitta form pudgala karma.

Now Vyavahara naya is described :

Gatha 84 : It is the principle of Vyavahara naya that soul indulges in pudgala karmas of several types and he experiences or enjoys those different pudgala karmas. 

Commentary : Firstly an example is quoted – The mud is responsible for making the pot and it enjoys it also since it is pervaded-pervader within self and enjoys as bhavak-bhavya bhava. Even then external to the pervaded-pervader relationship, the generation of pot and the corresponding activities of hand to produce it, enjoying the use of pot with the storage of water in bhavak-bhavya form,  the potter has made or used the pot- such is the worldly popular Vyavahara.

Corresponding siddhant is quoted next- although pudgala karma is pervaded-pervader within self and experiences pudgala dravya as bhavak-bhavya, even then there is ignorance prevalent of the pervader-pervaded relationship. Therefore the manifestation of his own raga resulting  in the bondage of pudgala karma and fruition of pudgala karma resulting in the desires towards the sensual objects which are experienced by the Jiva, it is the jiva who has bonded the pudgala karmas- such is the popular belief amongst the ignorant people of the world.

Explanation : In reality pudgala dravya alone is responsible for pudgala karma and the Jiva is responsible for his own manifestations in the form of raga etc. which are in accordance with pudgala karmas. Seeing their nimitta-naimittik relationship, the ignorant people believe that pudgala karmas are done by jiva – this is the popular eternal  ignorance. 

So long as the ignorant does not have differentiating knowledge between jiva and pudgala , till then the activities of both appear identical, hence without differentiating knowledge he talks in accordance with what is visible. Here shri Guru imparts the differentiating knowledge and show the real form of Jiva and call the belief of ignorant as Vyavahara.

Now the flaw of such Vyavahara is described:

Gatha 85 : If soul indulges in acts of pudgala karma and he experiences  and enjoys them then the soul is the karta of two acts. This scenario is not acceptable in the descriptions of Jina deva.

Commentary : First of all , all acts in the loka are  of the form of manifestations. There is no substance without manifestation and the manifesting dravya is not different from its manifestations. These are not two different entities. Hence it establishes that whatever is the act, it is not different from the actor dravya.

Thus there is no difference between the actor and the act. If such is the behavior of substance then just as  Jiva indulges in his own manifestations as pervaded-pervader , then with bhavak-bhavya bhava, he only experiences and enjoys those manifestations. If that jiva indulges  in the manifestations of pudgala karma as pervaded-pervader also, and experiences or enjoys  them as bhavak-bhavya bhava  then there is no difference between his own activity and the combined activity with others. In such a scenario there is no difference between the self and others. Therefore experiencing such a form of  soul of the form of several dravyas , he is deemed to be Mithyadrishti because such a form of substance has not been told by Jina deva and he is outside the domain of Jina principles.

Explanation: The activities of two dravyas are always different. Sentient does not indulge in acts of insentient nor vice versa. Therefore the person believing one dravya to be the karta of two acts is Mithyadrishti. Because the principle of Jina deva does not accept acts of two dravyas conducted by one dravya.

20. Samayasar Gatha 73-75

Now the disciple enquires that by which practice the asravas are discarded?  In answer the following Gatha is stated:

Gatha 73 : The Gyani considers that “ In reality I am one, pure, detached, and full with knowledge and vision.” In this manner remaining immersed in my conscious self, remaining within that experience , I destroy all the anger etc. kashayas.

Commentary :  I am this soul, directly accessible, indivisible, flame of infinite consciousness alone.

How am I ? - Beginingless-endless, always manifesting , I am one due to my nature of being like a dense block of knowledge.

I am beyond the activities of all the six predicates of karta, karam, karan, sampradan, apadan, adhikaran , different from them , pure conscious experience form pure self alone.

I  am detached and never ever manifest myself in the form of anger etc. bhavas, which are spread all over the universe and  which are owned by pudgala dravya.

The nature of substance is general-specific. The conscious brightness is also substance; therefore with general-specific forms  of knowledge –vision, I am complete within myself. 

 - Thus like akash etc. dravyas, I am a real substance having special nature.

In this manner discarding all other dravyas from the nature of self, stationary within self, blocking all the special mischievous waves generated out of the nimitta of other dravyas in the conscious self, I destroy the bhavas of  anger etc. generated due to own ignorance within the soul.

Thus deciding the nature of the soul, just as a sea which had captured a ship within a vortex of waves for long and then released now; in the same way discarding all the vikalpas ( thoughts) – taking recourse to nirvikalpa (without thoughts) stationary pure soul, becoming like a block of knowledge , the soul gets rid of the asravas.

Explanation : Taking recourse to shuddha naya the gyani decides about the soul that “ I am one, pure, detached from all other dravyas and substance full of knowledge-vision”.  In this way when Gyani immerses himself within his own nature and experiences the self then the asravas of anger etc. get destroyed.  Just as if sea had captured a ship within votex of whirling waves for long time and then released ; in the same way the soul is released from the asravas.

Now someone enquires that how does the generation of knowledge and separation of asravas happen at the same time? In reply this gatha is stated:

Gatha 74 : These asravas are bonded to the Jiva , Adhruva(not permanent), Anitya (transient), asharan ( protection less), cause of misery and their fruits are also misery- thus knowing the Gyani separates himself from them.

Commentary : Asravas are like the tree and lac which have the relationship of hunter and the hunted. Just as in peepal etc. trees the lac is generated and the tree becomes bonded with it and later due to nimitta of lac the tree gets destroyed. In the same way the asravas are generated in the Jiva on their own, bonded, and harm the Jiva. Hence Jiva is the hunted and the asravas are the hunter. This way the asravas are bonded to the Jiva due to their property of hunted-hunter. They are bonded and have opposite nature to that of Jiva , hence they are not Jiva.

Asravas are like a disease which keeps increasing or decreasing hence are Adhruva (not permanent). While Jiva is conscious nature only hence Dhruva (permanent).

Asravas are like cold and hot fever which keeps oscillating hence is Anitya (transient). While Jiva with nature like  block of knowledge is stationary not transient.

Asravas are asharan ( without protection). Just as in the sexual intercourse once the Virya is discharged, then the sexual desire also disappears and nobody can prevent it. In the same way after fruition the asravas also disappear and cannot be prevented from doing so. Hence they are asharan ( helpless) while Jiva with his own conscious nature protects himself hence is with sharan ( can help himself) .

Asravas are always riddled with perturbation hence are cause for misery. On the other hand Jiva is always unperturbed by nature hence is blissful.

Asravas are cause for manifestation of pudgala in the form of perturbation in future which would result in unpleasantness.  On the other hand the Jiva is not cause for any manifestation of pudgala hence would not cause unpleasantness.

- Realising the difference between the asravas and Jivas in this manner, the fruition of karmas also becomes weak. Just as the with the reduction of gathering of clouds in a particular direction, that specific direction becomes purified; in the same way with the spread of unlimited conscious nature just as soul starts being like a dense block of knowledge, he starts getting rid of asravas. Conversely as he starts getting to be rid of asravsas, he becomes more and more like a dense block of knowledge.  

In this way till the soul keeps being like a dense block of knowledge, till then he keeps getting rid of asravas in the samyak way ( right way). Further as he keeps separating from asravsas , he keeps being a dense block of knowledge in the right way.

Thus the generation of knowledge and separation of asravas is at the same moment. 

Explanation : Realising the difference between the soul and the asravas, to whatever extent he keeps getting rid of asravas, to the same extent he keeps on becoming like a dense  block of knowledge. When the soul is totally separated from asravas then he is totally dense block of knowledge. In this way the separation of asravas and generation of knowledge occurs simultaneously.

The separation of asravas and the attainment of samvar (stoppage of karmas) – this is described in siddhant granths like Tatvartha sutra etc. in accordance with gunasthana hence it should be studied from there. Here the general topics in those contexts are described.

Here the term dense block of knowledge is used. The reason is that till the Jiva has Mithyatva , the knowledge is called ignorance. After removal of Mithyatva it is not called ignorance but “ knowledge or vigyan”. Although with the subsidence-destruction of karmas (kshayopasham)  the knowledge can be  less or more, however as the asravas keep separating the knowledge also starts getting to be more hence the term “Vigyan-ghan” ( dense block) is used here.

 Even then in the state without Mithyatva, even if the knowledge is less, he is not called ignorant.

Now the same is described in the next kalash with prelude of next gatha :

Shloka 48 : In this manner that pure soul, manifesting in the knowledge form observing and knowing  the  universe is illuminated.

What does he first accomplish and then how is he illuminated ? By following the procedure laid down  earlier, discarding the other dravyas totally in all respect, contemplating only the nature of knowledge form soul and remaining stationary within that without any perturbations or  doubts with surety.  Thus getting rid of ignorance generated practices of karta-karma which resulted in tribulations, he is illuminated.

Now the disciple  enquires that “ how does one identify a soul which has become Gyani? Tell us his features.” This is answered in next Gatha:

Gatha 75 : The soul who does not indulge in the manifestation of karmas or Nokarmas , and rather knows them alone is the Gyani.

Commentary : Definitely the internally generated manifestations of Moha-Raga-Dwesha , happiness-unhappiness are all manifestations of karma. The externally generated manifestations in the form of touch- taste-smell-colour, sound, structure, small-big etc. are all manifestations of Nokarma.

Just as a pot and mud has relationship of pervaded and pervader, which results in karta-karma relationship. In the same way truly all the karma and Nokarma manifestations and pudgala dravya have relationship of karta-karma.   The pudgala dravya has manifested independently and being karta is pervasive in all the pudgala manifestations. Those only have manifested internally which are pervaded in pudgala. Hence they are karmas of pudgala.

Just as a potter and pot do not have relationship of pervaded and pervader. In the same way the pudgala manifestations and soul do not have pervaded –pervader relationship. Hence they do not have karta-karma relationship either. Therefore soul does not indulge in acts of karma or nokarma.

It may be noted that in reality the knowledge of pudgala manifestation and pudgala do not have pervaded-pervader relationship just as  potter –pot do not have, hence it does not establish karta-karma relationship between them. However the manifestation of soul and the soul do have pervaded-pervader relationship like mud and the pot , therefore the soul as dravya is independent karta of the knowledge karma for which it is pervader. That knowledge has independently manifested in karma form with soul as pervaded. Hence knowledge of pudgala manifestation is the karma with soul as the karta , knowing himself.

In this way the soul manifests as gyani entirely different from the manifestation of pudgala in the form of karma-nokarma without becoming karta of them. Due to this the pudgala manifestation is not pervaded by the gyani person. Hence the  relationship of pudgala and soul of the form of knower and subject of knowledge is just Vyavahara and knowledge alone is the karma of the knower since knowledge is pervaded by knower.

The same is confirmed by means of the following kalash:

Shloka 49 : Pervaded –pervader relationship occurs where there is same thingness  and it is absent if same thingness is absent. Without pervaded-pervader relationship there cannot be karta-karma relationship. With this significant intelligence and with the all encompassing knowledge form illumination destroying the darkness of ignorance, the soul appears without having nature of being karta the moment he becomes Gyani.

Explanation :  The one which is pervasive in all states is the pervader and those which are specific states are pervaded. In this way dravya is pervader and paryaya is pervaded. The dravya and paryaya are inseparable. Whichever  dravya is the soul , the paryaya is also the same soul.  Such pervaded-pervader relationship is present only in same thingness and not without. This establishes that without pervaded-pervader relationship there is no karta-karma bhava. The one who knows this recognizes that there is no karta –karma bhava in pudgala and the soul. Thus being gyani, without having karta-karma bhava he is observer of the entire universe as knower-seer.

Chapter 2 : Karta Karma Adhikar

19. Samayasar  Gatha 69-72

Now commentator says that Jiva and Ajiva together enter the stage in the disguise of karta-karma ( doer and the act).

Just as two people jointly make a disguise and enter the stage, the same metaphor has to be adopted here. There the right knowledge recognizes the disguise hence in tribute to that knowledge the next kalash is stated:

Sholka 46 : The flame of right knowledge reveals itself explicitly.

How does it reveal itself ? – Ignorant people believe in karta –karma in following way – In this world myself of the nature of conscious soul is the karta(doer) and the anger etc. bhavas are my karma( acts)- such attitude of karta-karma is extinguished by the flame of knowledge.

How is that flame of knowledge ? – It is absolutely great and is not subordinate to anyone.

And how is it ? – Extremely patient i.e. it is totally unperturbed.

And how is it ? -  without assistance of anyone it has the nature of illuminating different objects, therefore it sees and knows the entire loka-aloka directly. 

Explanation : This soul of the nature of knowledge illuminates himself by removing the ignorance of karta-karma in the context of   other dravyas and their bhavas.

Now he says that till such time that the Jiva does not recognize the difference between the soul and Asrava (influx), till that time he remains ignorant and absorbing himself in asravas he accrues bondage of karmas.

Gatha 69 :  Till the time that the Jiva does not recognize the difference between the soul and the asravas by means of their different characteristics, till such time he remains ignorant and manifests in the asravas of the type of anger etc.

Gatha 70 : Manifesting in anger etc. leads to accrual  of karmas to the Jiva. In this manner omniscient has described the bondage of the Jiva with karmas. 

Commentary : The soul and knowledge have the relationship of having oneness , hence between the soul and knowledge there is no difference. Therefore the soul manifests in the form of knowledge unhesitatingly without finding any difference. In this manifestation the act of knowing is natural because it has not been generated due to nimitta of someone else, hence it has not been negated. Therefore the soul knows by means of  the manifestation of knowingness , which is not a vibhava ( unnatural) manifestation.

Now, just as soul manifests in the form of knowledge, in the same way, due to the combinational relationship, the soul manifests in the form of asravas of anger etc., without knowing any difference due to his ignorance. Thus he manifests in the form of anger etc. without hesitation believing them to be his own. Although in this manifestation the acts of anger etc. are generated out of other corrupted bhavas, hence should be rejected, but the ignorant believes them to be generated out of his own nature. Thus  the soul manifests in the form of anger, raga, and moha on his own. 

In this manner, the soul, due to his own ignorance, discarding his own natural state of detached knower and observer, appears to manifest in the form of anger etc. and engages himself in this way. Thus he becomes the doer of those karmas . In another way, without  manifesting  in the form of   knowledge, the bhavas of anger etc. which are internally generated , appear to be the karmas of the doer. Thus from beginingless time , the soul has been engaging in the form of karta-karma( doer-act) out of his own ignorance.

In this way, out of his own ignorance, the soul manifesting in anger etc. with the spirit of doer and the act, accrues pudgala karmas which have manifested on their own due to the nimitta of the manifestation of soul in the form of anger etc. This establishes the interdependent relationship of bondage between Jiva and pudgala having the characteristics of occupying the same space. This bondage keeps continuing in lineage form in different objects- this lineage also overcomes the flaw of interdependence between them. Hence this bondage is the causal agent of the ignorance resulting in tendency of doer and the act.

Explanation : Just as the soul has the nature of manifesting in the form of knowledge , in the same way he also manifests in the form of anger etc. Till such time he does not know the difference between knowledge and anger etc. , till that time he manifests in the form of doer and act. At the time of manifesting in the form of anger etc. , he himself is the karta ( doer) and the anger etc. are his karma( act).

On account of eternal ignorance he has the inclination of  karta-karma. This inclination is the cause of bondage and the lineage of the bondage is the ignorance. In this manner an eternal lineage is progressing in which there is no flaw of interdependence. This way, till the soul manifests in the form of karta of anger etc. karmas , he has the inclination of karta-karma , and till such time he accrues bondage of karmas.

Now someone enquires that when does the inclination of karta-karma vanish. In reply he tells the next gatha:

Gatha 71 : The moment this Jiva  knows the difference between the soul and the asrava by their specific characteristics, he does not accrue bondage  any further.

Commentary : In this loka every substance has its own nature and remaining natural only is called its nature. With this it is clear that the manifesting in the form of knowledge is the soul while manifesting in the form of anger etc. is anger etc. itself. Therefore manifesting in the form of knowledge is not manifesting in the form of anger etc., because at the moment of  knowing only knowledge is experienced and not anger etc. In the same way at the moment of manifesting in anger etc. , knowledge is not experienced and only anger is experienced. Therefore definitely the knowledge and anger etc. are not the same substance.

In the same way , when the soul realizes the difference between the soul and the asravas by their characteristics , at that very moment he gets rid of the inclination of karta-karma in others which has been in practice eternally. By such disposition, the bondage of pudgala dravya karmas which was being accrued with the nimitta of ignorance is also stopped. Thus it establishes that the knowledge alone leads to prevention of bondage.

Explanation : Anger etc. and knowledge are different substances. Knowledge does not contain anger etc. and anger etc. do not contain knowledge – this way when the differentiating knowledge is generated between them, then  the ignorance of believing their oneness is removed, hence the bondage of karmas is also prevented. Thus the knowledge itself causes the prevention of bondage.

Now the question arises that how does the knowledge alone prevent the bondage ? This is answered in next gatha :

Gatha 72 : After knowing that the asravas are the impure, unnatural and cause of misery, the Jiva  gets rid of them.

Commentary : These asravas are impure , just as the algae in water itself is impure and also makes the water impure. In the same way the asravas themselves are impure and they cause soul also to experience impurity. However soul is bhagwan himself, knowledgeable, having the nature of pure conscious self, therefore he is extremely pure , clean and bright.

Asravas  have different nature compared to soul. They are objects of knowledge because being insentient  they are worthy of being known by others.  The insentient does not know itself , nor does it know others; it is always known by others. On the other hand the soul is of the nature of dense block of knowledge, hence he is conscious himself ; he is a knower having different nature compared to asravas  and knows self and others.  

Asravas are cause of misery because they generate perturbation within the soul. On the other hand the soul is of the nature of remaining unperturbed at all times. Neither he is an act of others , nor he is cause for others, hence he himself  is not the cause of misery.  

In this manner by observing these three differences between the soul and asravas , when the soul differentiates between them, then he gets rid of anger etc. asrava bhavas. If he is still encumbered with the asravas then he cannot attain the real true differentiating knowledge. Therefore it is said that the purging of anger etc. asravas is indicative of the differentiating  knowledge which represents the overcoming of the bondage of  pudgala karmas due to ignorance called Samvar ( stoppage of karma influx ) .

Here one should notice this specially that whether the differentiating knowledge between the soul and asravas is knowledge or ignorance ? – If it is ignorance then it has not differentiated between the soul and asravas and not separated them. If it is knowledge then further question arises that whether that knowledge is indulgent in asravas or non indulgent ? If the knowledge is still indulgent in the asravas then that knowledge has not differentiated with asravas and is of the form of ignorance only and nothing has been achieved. If that knowledge is not indulgent in   asravas then it establishes that knowledge only caused the prevention of bondage. By means of this proof, the singular disposition that by Kriya-naya alone one could prevent bondage without knowledge , is refuted. Further by stating that it cannot be called knowledge unless the soul has gotten rid of asravas – it negates the singular disposition of gyana-naya- which in reality is agyana-naya. 

Explanation : Asravas are impure, inert and cause for misery, while soul is pure, knower and blissful. In this manner, knowing the differences of the two, the soul which discards asravas , does not accrue bondage of karmas. In spite of knowing the differences , if one does not get rid of asravas then that knowledge is ignorance only.

Now someone enquires that Avirat Samyakadrishti ( 4^th gunasthana samyakdrishti) does not have asravas pertaining to Mithyatva and Anantanubandhi Kashaya , but he has asravas and bondage of other karmas, then should he be called Gyani or Agyani ( ignorant)?

Answer – The bondage of karmas to Samyakdrishti jiva is not due to his intent. After attaining Samyaktva, he does not have ownership of the other dravyas , therefore till such time that he has fruition of Charitra Mohaniya, till that time he has accrual of asravas and bondage. However he does not have ownership of them and truly he wishes to get rid of those desires , hence is  called  Gyani only. Here the bondage of Mithyatva which is cause for eternal transmigration is the main issue ; while the bondage due to lack of control etc. has small bondage period and low intensity in fruition which is not cause of prolonged worldly existence , hence not considered important.

In other words the knowledge is not cause of bondage. Till such time the Mithyatva was in fruition he was called ignorant and now after destruction of Mithyatva , he does not have ignorance but knowledge. Here the ownership of  impurity due to Charitra Moha is not attributed to the Gyani hence he does not have bondage. The corruption causes bondage hence it belongs to lineage of bonding and not in the lineage of knowledge. This is asserted in the next gatha :

Now a kalash is recited as prelude :

Shloka 47 : Now the knowledge makes appearance directly.

How is it ? Indivisible, since earlier on account of nimitta of objects of knowledge and due to characteristics of the Kshayopasham knowledge ( knowledge based on subsidence and suppression of gyanavaraniya karma) the knowledge was experienced in various divided forms. Now undivided form of knowledge alone is experienced , hence here adjective of indivisible is used.

And how else is it ? It is generated  devoid of divisions in the form of Mati Gyana etc , hence too it is called indivisible.   

And how is it ? Due to nimitta of others it was manifesting in the form of ragas, now it appears discarding such a practice.

And how is it ? Gloriously brilliant. It is so powerful that it does not manifest in the form of ragas due to nimitta of others.

Hence Acharya states- “ Oh! In such a knowledge, how can there be consideration  of manifesting in the form of karta-karma of other dravyas and bondage of pudgala karmas ? – Not possible. ”  

Explanation : The bondage of karmas was due to ignorance which resulted in manifesting in the form of karta-karma. Now with differentiating knowledge  and withdrawal of tendency of causing  manifestation in others, the singular knowledge has appeared. With that the tendency of manifesting as various  different predicates has vanished, so why should there be bondage?  - It does not happen.