25. Samayasar Gatha 109-131

Now this question is answered in following gathas:

Gatha 109 : Causes of karma bondage i.e. Asrava are known as Pratyaya and are generally of four types- Mithyatva(delusion), Avirati (lack of restraint), Kashaya (passions) and yoga (vibration of soul space). These are known as causes of the bondage.

Gatha 110 : These pratyaya are also defined as of 13 types. These 13 should be known as from Mithyadrishti to Sayog Kevali gunasthana.

Gatha 111: All these pratyaya are generated due to fruition of pudgala karmas from real point of view hence they are insentient. They cause the karmas hence soul is not enjoyer of them.

Gatha 112 : These pratyaya are known as Guna (Gunasthana). They cause the karmas. Hence Jiva is not karta of karma. These Gunas only cause the karmas.

Commentary : Definitely the cause of pudgala karma is pudgala dravya only. Specific divisions  of pudgala karma are Mithyatva, Avirati, Kashaya and Yoga which are karta of the bondage in general. These only become 13 kartas from Mithyadrishti to Sayoga kevali. These are all divisions of the fruition of pudgala karma , which are insentient, corporeal. Being insentient, if they are the karta of pudgala karmas and cause the pudgala karmas in the pervader-pervaded sense then let them be, Jiva has nothing to do with them- Nothing at all.

Here the argument is that Jiva himself being Mithyadrishti indulges in pudgala karma experiencing the pudgala form Mithyatva etc.- what is the harm in believing so ?

Its answer- This is witlessness and ignorance, since from real aspect of view, due to lack of bhavak-bhavya bhava, the soul is not enjoyer of pudgala karma also, hence how can he be karta of pudgala karmas?

With this it establishes that in general the four pratyaya of the form of pudgala which become thirteen in specific, which are called Guna and their name is Gunasthana are responsible for the pudgala karmas. In this way Jiva is non karta of pudgala karmas and these Guna (gunasthana) are only karta of pudgala karmas since these gunas are of pudgala form only. Hence it establishes that the karta of pudgala karma is pudgala dravya only.

Explanation : “ One dravya cannot be karta of another dravya”– by this logic, soul dravya is not karta of pudgala dravya karma. The cause for bondage are gunasthana which are casued by yoga , Kashaya etc., which are in reality insentient pudgala form. Hence they alone are karta of pudgala karma and calling Jiva as karta is ignorance.

Now it is told that Jiva and pratyaya do not have oneness either. 

Gatha 113: Just as Upayoga has oneness with the Jiva, if anger also had oneness then it gives rise to fallacy of Jiva and Ajiva being one.

Gatha 114 : Due to this the Jiva becomes Ajiva necessarily in this world. Both becoming one gives rise to this fallacy. The same fallacy also occurs for Pratyaya, Nokarma and Karmas.

Gatha 115 : If out of fear of this fallacy, if you suggest that anger is different and Upayoga form conscious soul is different – then similar to anger, pratyaya, Nokarma and karma also are different from soul.  

Commentary : If it is believed that just as upayoga is having oneness with the Jiva , in the same way corporeal anger is also one with him, then it gives rise to fallacy of Jiva becoming corporeal anger form along with upayoga form and consciousness and corporeal sense become one. On account of this “ Jiva is same as Ajiva” – which results in all different dravyas to vanish. The same fallacy also arises due to acceptance of oneness with Jiva of other pratyaya, nokarma and karmas.

To avoid this fallacy if you accept that Upayoga form Jiva is different and corporeal anger is different , then just as Upayoga form Jiva is different from corporeal anger, in the same way, pratyaya, nokarma and karmas are also different. Because just as anger is corporeal nature, the pratyaya, nokarma and karmas are also corporeal by nature. There is no difference between them. In this manner Jiva and pratyaya do not have oneness.

Explanation : Asravas of the type of Mithyatva etc are corporeal natured while Jiva is of consciousness nature. If insentient and sentient become one then it gives rise to great fallacy and causes different dravyas to vanish. Therefore asravas and soul do not have oneness – this is the principle of Nishchaya naya.

Now for explaining to the disciple having leaning towards the Samkhya principles it is established that pudgala is of the nature of manifestation. The followers of Samkhya system believe that Prakriti and Purusha do not manifest. Hence he is explained as follows:

Gatha 116 : If it is believed that “ the pudgala dravya is neither bonded with Jiva on its own, nor does it manifest in karma bhava form” , then it establishes that pudgala dravya cannot manifest.

Gatha 117 : Or if it is believd that “ Karmana vargana do not manifest in karma bhava form themselves” then  it gives rise to absence of the world i.e. acceptance of Samkhya principles.  

Gatha 118 : If it is believed that,” Jiva causes pudgala dravya to manifest in karma form”,  then the question arises that how can a  sentient cause the non manifesting pudgala dravya to manifest?

Gatha 119 :  If it is believed that, “ Pudgala dravya manifests in karma bhava form on its own”, then it proves wrong the premise that “Jiva causes pudgala dravya to manifest in karma bhava form”.

Gatha 120 : Hence it establishes that “ Pudgala dravya manifests on its own in karma form”. In this way pudgala dravya only manifests in Gyanavarana etc. form – so it should be known.

Commentary :  If pudgala dravya does not bond with Jiva nor does it manifest on its own then it proves it to be non-manifesting – which causes the world to be nonexistent because without manifestation of pudgala dravya in karma form the Jiva is proved to be bondage free- in that case there is no world !

If an argument is put forth that Jiva manifests pudgala dravya into karma form so that the world is existent.  

The above is replied with two types of questions- If jiva makes pudgala to manifest then whether it causes non-manifesting pudgala dravya to manifest or does it cause self-manifesting to manifest?

- If first argument is put forth then it is not possible to cause non-manifesting to manifest since no one has the capability to cause non-manifesting to manifest and if the capability is not existent in self then it cannot be produced by another.

- If the second argument is put forth then whoever is manifesting by himself does not need another to make him manifest since the capabilities of substance do not require assistance from outside.

Therefore pudgala is proven to be self-manifesting by nature. – just as pot form manifested mud itself is pot only , in the same way the insentient nature gynanavarana etc. karma form manifested  pudgala dravya is gyanavarana karma only by itself. This establishes the manifestation capability of pudgala dravya.

Now the same meaning is described in next kalash:

Shloka 64 : In this way the nature of pudgala dravya is proved to be of manifesting nature without hindrance. Once this is proved then whatever bhava pudgala dravya indulges itself in, that pudgala dravya alone is karta on its own.

Explanation : The manifestation nature of all dravyas is proved.  Therefore whatever bhava one indulges in , that alone is karta of that bhava; hence whatever bhava pudgala dravya does, that alone is the karta.

Now the manifestation nature of Jiva dravya is established:

Gatha 121 : Now Acharya explains to the disciple having leaning towards Samkhya principles – O brother! If in your opinion the Jiva is not bonded to karma on his own and if he does not manifest into anger etc. bhavas on his own then Jiva is proven to be non-manifesting nature.

Gatha 122 : Therefore without manifesting into  the bhavas of anger etc. on his own, it leads to nonexistence of the world to Jiva and that is in accordance with Samkhya principles. 

Gatha 123: If you say that pudgala karma form anger causes the Jiva to manifest into anger form then the argument is that how can anger cause non-manifesting jiva to manifest ?

Gatha 124 : If you think that soul on his own manifests into anger form then the theory that anger causes jiva to manifest into anger form is proved to be wrong.

Gatha 125 : Therefore the Siddhanta (rule) is as follows- When soul is attached with anger i.e. the upayoga manifests into anger form then that soul is anger only. In the same way when he is attached with pride hten he is pride only; attached with deceit he is deceit only and attached with greed he is greed only.

Commentary :   If the Jiva does not bond to karmas on his own and does not manifest into anger etc. bhavas then he is proved to be non-manifesting, which leads to non-existence of the world. If it is argued that pudgala karma form anger etc. cause Jiva to manifest into anger etc. form hence the existence of world would be established, then question is raised in two ways-

Whether Pudgala karma form anger etc. cause manifestation of non-manifesting Jiva or manifesting Jiva on his own ? If the first argument is accepted then no one is capable of manifesting a non-manifesting dravya , because if one does not have capability then it cannot be created  by another. Secondly if he manifests on his own then he does not need another to make him manifest, because capability of a substance does not need assistance of somebody else. One substance cannot cause creation of new capability in another substance. Hence it proves that Jiva is of the nature of manifestation on his own.

Just as some yogi performing a spell is contemplating of an eagle, at that moment he is manifesting into the bhava of eagle hence he is an eagle only. In the same way the soul of the Jiva manifesting into the ignorant form of Upayoga of anger etc. is himself anger etc. This establishes the manifesting nature of the Jiva.

Explanation: Jiva is also of the nature of manifesting. When his upayoga manifests into the form of anger etc. then he himself is of the form of anger etc. –thus it should be known.

Same is described in the next Kalash :

Shloka 65: The above description  establishes the nature of manifestation of the Jiva  without hindrance. It proves that whichever bhava Jiva indulges in, he is the karta of the same.

Explanation: Jiva is of manifesting nature and  whichever bhava he manifests  in, he is the karta of that bhava. 

Now using this meaning, the nature of karta is explained for different bhavas:

Gatha 126 : Whichever bhava the soul indulges in, he is the karta of that bhava form karma. The bhava of Gyani is of the form of knowledge while bhava of Agyani is of the form of ignorance.

Commentary : As per the above statement, the soul is himself of the nature of manifesting. Therefore whichever bhava he indulges in, that bhava is his karma and he himself is the karta of the same.

That bhava is of the form of knowledge for the gyani because Gyani has the differentiating knowledge of self and others in the right way. Due to this, he has realized the glory of the soul, different from  all other bhavas which are in fruition, to which he belongs. That bhava is of the form of ignorance to Agyani since he does not have proper differentiating knowledge between self and others, which has led to the extinction of glory of the soul within himself. Therefore he does not know his own soul.

Explanation: The gyani has the differentiating knowledge of self and others hence he is karta of his own bhavas of the form of knowledge. Agyani does not have differentiating knowledge of self and others hence he is karta of his bhavas of ignorance.

Now it is told that what happens with bhavas of knowledge and bhavas of ignorance ?

Gatha 127 : Agyani indulges in bhavas of ignorance, therefore he indulges in karmas while Gyani has bhavas of knowledge, therefore he does not indulge in karmas.

Commentary : Definitely the agyani lacks the right type of differentiating knowledge between self and others hence the revelation of the soul is totally obscured to him therefore all the bhavas he manifests in are of the nature of ignorance. Due to this and with the misconception of oneness between soul and others, he is corrupted from his knowing nature of the soul; he believes in oneness with the other dravya form raga and dwesha and visualizes himself as passionate or malicious – thus he manifests in form of passion and aversion. In this manner by indulging in ignorant bhavas of raga and dwesha , he accrues karmas by being one with raga dwesha bhavas.  

The Gyani has differentiating knowledge of the right kind between self and others hence the revelation of the soul is clear to him. Due to this he indulges in bhavas of knowing nature only. On account of this and with the differentiating knowledge of self and others, he stays within his own nature of the self. 

Detaching himself from the ownership of the other dravya form raga and dwesha , that gyani surely knows only and does not indulge in oneness with raga and dwesha. In this manner by manifesting in knowledge form that gyani, without manifesting in other dravya from raga and dwesha, he does not accrue karmas.

Explanation : With the fruition of anger etc. and Moha the soul experiences corrupted taste of raga dwesha in his upayoga. Without differentiating knowledge the ignorant believes that ‘the corrupted form upayoga  of raga dwesha is my own form, and I am one with it’ – thus with the ignorant ego he accrues karmas ; therefore with the bhavas of ignorant kind one accrues karmas.

However if he knows that ‘ pure upayoga of knowledge form is my nature, and I am one with it, and the bhavas of attachment-aversion are taste of karmas and not of my nature’ –with this differentiating knowledge he manifests as Gyani ; and without indulging in bhavas of raga and dwesha , he remains knower only and does not accrue karmas.

Now the next gatha is invoked with the following kalash:

Kalash 66: Here the question is “ how does it transpire that Gyani indulges only in bhavas of knowing kind and not others while Agyani indulges in bhavas of ignorant kind only”.

This question is answered by the following gathas:

Gatha 128: The bhavas of knowing kind lead to generation of bhavas of knowing nature only, hence all the bhavas of Gyani are of knowing nature.

Gatha 129: In the same way, the bhavas of ignorant kind lead to generation of bhavas of ignorance only, hence all the bhavas of agyani are of ignorant nature only.

Commentary: Definitely since the bhavas of ignorant nature lead to generation of bhavas, which do not transgress the nature of ignorance hence they are all of ignorant kind. Therefore all the bhavas of agyani are of ignorant kind. Further the bhavas of knowing nature lead to generation of bhavas , which do not transgress the knowing nature , therefore they are all of knowing nature. Hence all the bhavas of Gyani are of knowing nature.

Same meaning is propounded by the next kalash:

Shloka 67 : All the bhavas of Gyani are generated out of knowledge while all the bhavas of ignorant are generated out of ignorance.

Same meaning is confirmed with the next Gatha:

Gatha 130: Firstly the example – Just as out of golden bhava the golden earing etc. bhavas and out of iron form bhavas the iron bracelet etc. bhavas are generated.

Gatha 131: Now the Siddhanta- Just as out of ignorant bhavas of ignorant, various types of ignorant bhavas take birth and out of knowledge form bhavas of Gyani all bhavas of knowledge are  generated.

Commentary : Even though from real view the pudgala has nature of manifesting on its own, it is well known that ‘ according to pudgala cause, the action is in accordance with it’ – following this dictum, out of golden bhavas , without leaving its golden nature the earing etc. are of golden bhava only. Out of gold one does not get bhavas of iron form bracelet etc. Similarly out of iron bhava, without leaving its iron nature the bhavas of iron bracelet etc. are generated  and one does not get golden earings out of iron.

In the same way, the Jiva being of manifesting nature follows the principle of “juat as the cause , so is the action” – with this the agyani does not leave his ignorant nature and all bhavas of his are of ignorant kind. Similarly the Gyani has all the bhavas of knowledge kind  without leaving the nature of being of knowledge. He does not indulge in ignorant bhavas.

Explanation : “ Just as the cause, so is the action” – with this principle, just as out of gold only golden ornaments are made, and out of iron only iron items are fabricated ; in the same way the agyani indulges in ignorant bhavas out of ignorance and the gyani indulges in knowledge bhavas out of knowledge.

From this it should be understood   that ignorant bhavas are anger etc. and knowledge bhavas are forgiveness etc. Although the Avirat samyakdrshti also indulges in anger etc. due to fruition of charitra moha , even then he does not treat them as his own and he believes them to be an indiscretion generated due to nimitta of others, which gets destroyed after fruition. Those do not cause bondage for the future which may lead to growth of transmigration of the world. He himself does not engage actively in their manifestation, and manifests only due to force of  fruition of karmas.  Therefore he believes  in the ownership of knowledge only  and remains knower of the anger etc. type of bhavas like any other object of knowledge and not its doer. Therefore due to knowledge his bhavas are of the form of knowledge only.

24. Samayasar Gatha 98-108

Now the saying of Vyavahara people is told here :

Gatha 98 : Soul creates pot, cloth, chariot etc. objects in vyavahara sense. Uses senses as instrumental objects. Is responsible for dravya karmas such as Gyanavarana  and bhava karmas such as anger etc. Further he is also responsible for body etc. as nokarmas.

Commentary : For the people believing in Vyavahara sense, the reason by which the soul appears to be indulging in making of pot & other dravya form external karmas etc. by means of his vikalpas ( contemplation) and action both together; by the same reason the soul  appears to be indulging in internal karmas of the form of anger etc. which are other dravya forms. This is so since both are other dravya forms(other than self) hence there is no difference between the two – such is the delusion or ignorance of people believing in Vyavahara.

Explanation : Believing self to be the karta of other dravyas is Vyavahara, but this is ignorance from real aspect of view.

Now it is told that believing in such Vyavahara is incorrect from real aspect of view, since it is untrue:

Gatha 99: If soul indulges in acts of other dravyas then he shall also become one with them as a rule. But since he does not become one with them hence he is not karta of their activities.

Commentary : If in reality the soul indulges in acts of other dravyas then he necessarily should become one with them since as a rule the one who manifests and the manifestation cannot be different. But such is not the case. If that were true then on merging of one dravya with another dravya , the second dravya would be destroyed. Hence in the sense of pervader and pervaded , the soul is not karta of other dravya.

Explanation :  If one dravya could be karta of another dravya then how could they remain different dravyas ? One of them would perish and this would be a great fallacy. Hence one dravya cannot be called karta of another dravya.

Now if someone thinks that though one dravya cannot be karta of another dravya from the sense of pervaded and pervader , even so one could be karta in the nimitta-naimittik (causal and caused) sense. This also is negated and told that one dravya is not karta of another even from nimitta-naimittik sense-

Gatha 100 : Jiva does not make the pot nor does he make the cloth. In the same way he does not make any other dravya because the yoga and upayoga of the jiva are nimitta for  the making of the pot etc. and jiva is upadan(real cause) karta of the yoga and upayoga.

Commentary : Whatever the acts like pot etc. and anger etc. of the form of other dravyas are seen, they are not executed by the soul in the sense of pervader and pervaded. Because if he does so then he shall be one with them. Further he does not act in nimitta-naimittik sense either because if he does so then he would ever be karta for all the manifestations. 

Question : Then who is responsible for all the acts ?

Answer : The yoga of the soul i.e. the vibration of soul space due to nimitta of mind-speech-body and upayoga i.e. the engagement of knowledge in the acts of passions – both of them are temporary, and are not pervasive in all states. 

These yoga and upayoga have been called karta in the nimitta sense of the acts of pot etc. or anger etc. form of other dravyas. In these the yoga is the vibration of soul spaces and upayoga is the indulgence of the soul i.e.consciousness in the form of contemplation in raga form. Soul can also  be called karta of these yoga-upayoga in his ignorant state  but soul is never karta of other dravya form karmas(acts).

Explanation : The Yoga and Upayoga of soul can be termed as nimitta for the pot etc. or anger etc., hence they can be called nimitta karta. However soul cannot be called nimitta. Soul can be called karta for the  yoga or Upayoga  due to ignorance in the worldly state. What it implies is that from the point of view of dravya, any dravya is not karta of another dravya. However from the point of view of paryaya, the paryaya of a dravya can be nimitta for another dravya at some time. From this aspect of view only the manifestation of one is called as nimitta karta  for the manifestation of another. In reality dravya is karta of its own manifestation and manifestation  of one is never the  karta of manifestation of another. So it should be known.

Now it is told that Gyani is karta  of gyan only:

Gatha 101 : The soul which does not indulge in Gyanavarana etc. which are manifestations of pudgla and knows them only is Gyani.

Commentary : Just as milk-curd, sweet-sour etc. manifestations are pervasive in the milk of cow; in the same way in reality the Gyanavarava etc. manifestations are pervaded by pudgala dravya hence they are manifestations of pudgala dravya. Further, just as a person sitting near the milk of cow knows and observes its manifestations, in the same way the Gyani soul is knower-observer of the manifestations of pudgala but not its karta.   

Then how is it ? – Just as a person sitting next to cow milk observes the cow milk ; in the process he is observer of his own manifestation in the pervasive form which is pervaded by the manifestation in the observing form. In the same way Gyani knows his own knowledge pervaded within  self with the nimitta of pudgala manifestation. In this manner Gyani is karta of knowledge only.

In this way, instead of Gyanavarana , it should be substituted by the other divisions of karma i.e. Darshanavarana, Vedaniya, Mohaniya, ayu, naam, gotra and antaraya – these seven sutras and along with them sixteen sutras of Moha, Raga, Dwesha; anger, pride, deceit, greed; nokarma; mind, speech, body; hearing, vision, smell, taste and touch should be stated and considered.

Now it is told that even Ignorant is not karta of bhava of other dravya:

Gatha 102 : In whichever shubha or ashubha (charitable or uncharitable) bhava soul indulges in, really he himself  is the karta of that bhava and that bhava is his karma. Further that soul is vedak (enjoyer) of the same bhava form karma.

Commentary : In this world due to eternal ignorance, the soul believes self and the others as to be one. The mild or strong manifestation form pudgala karmas are really  of a singular taste form while self is  of the form of  stationary  dense knowledge  in both the states of pudgala karma. Even then the soul indulges in dividing their taste due to ignorance of shubha or ashubha form. At that moment, by being one with such bhava and being pervasive in such bhava he is the karta of that bhava. Also that bhava is pervaded by the soul being one with the soul, and therefore that bhava is his karma.

Further the same soul, being one with that bhava at that moment, is the bhavak of that bhava, therefore he is the enjoyer experiencing it. Also that bhava also being pervasive with the soul at that moment is eligible to be enjoyed by the soul i.e. worthy of being experienced. In this way even ignorant is not karta of others’ bhavas.

Explanation : The ignorant one , in his ignorance, is karta of shubha or ashubha bhavas which are ignorant form bhavas. Still he is never the karta of other dravya bhavas.

Now it is told that no one is capable of doing bhava of other dravya- such is the rule:

Gatha 103 :    The dravya that is manifesting in its own dravya  nature and its own qualities, that dravya does not transform into another dravya and qualities i.e. it does not change into another dravya. Then how can that dravya, without changing into another, can manifest other dravya ? – it can never do so.

Commentary : In this universe whatsoever substances are there, they manifest in their own way in their forms of sentient  or insentient dravya forms and their properties from eternal times. Definitely they are unable to change their unchangeable  boundaries of their nature. Therefore they manifest within their own nature. They do not transform into other dravya or their qualities. Therefore how can the soul without changing into other dravya or other qualities can make another substance manifest? Can never make others manifest. Therefore no one can make other’s bhava to manifest.

Explanation : Whatever is the nature of dravya – it can never be changed. This is the sacrosanctity of dravya.

Now it is told that soul is definitely non karta of pugala karma due to this reason – that is established.

Gatha 104 : Soul does not indulge in the acts of the Dravya or their qualities of the pudgala form karmas. Without undertaking these two how can he be karta of them?

Commentary : First an example is quoted – Just as a mud form pot is the act, which exists out of the mud dravya and the qualities of mud within itself; in which the potter has not mixed his own dravya or qualities, because one dravya and its qualities cannot be transformed into another dravya and its qualities since that is negated by the sacrosanctity of dravya.

  One dravya without transforming into another dravya, one substance cannot cause manifestation of  another substance. Therefore in reality, without transforming into another dravya and their qualities, the potter does not appear to be the karta of the act of  mud form pot  definitely. In the same way the Gyanavarana etc. karmas are pudgala form existing in their own self of the nature of pudgala dravya and their qualities. The soul does not transform his own dravya and qualities into them definitely because one dravya does not have the capability to transform into another dravya and their qualities.

In this way without one dravya transforming into another dravya , it does not have capability to make another substance manifest. Therefore how can soul be karta of pudgala dravya ?- It definitely can never be. Thus is establishes that soul is non karta of pudgala karmas.

Now it is told that besides this, on observing the nimitta-naimittik bhavas in another, saying anything is just casual.

Gatha 105 :  On observing the bondage of karma with the nimitta of Jiva, it is said that Jiva has indulged in karmas but that is just a casual statement.

Commentary : In this world, in reality the soul is not causal agent for pudgala karmas by nature. Even then with the nimitta of eternal ignorance resulting in ignorant manifestation, soul causes bondage of pudgala karma with its nimitta. This has been carried out by the soul – such a vikalpa(thought) is generated within the ignorant people who are corrupted from the nirvikalpa ( thought free) dense knowledge state and engaged in thoughts. Therefore this pudgala karma has been carried out by the soul – such a statement is merely casual one and not real.

Explanation : Stating karta-karma relationship in nimitta-naimittik bhavas is merely casual statement.

Now why is that casual?– it is explained with example :

Gatha 106 : Just as on seeing warriors fight a war, people say that the king has engaged in war. This statement is from aspect of vyavahara naya only. In the same way “ the Gyananavarana karmas are bonded by the Jiva” , such a statement is also from aspect of vyavahara naya only.

Commentary : Just as with the warriors manifesting in acts of war, while the king himself is not engaging  in the war, people say that “ king has engaged in war”. Such a casual statement is not real. In the same way the pudgala dravya only manifests in the forms of gyanavarana etc. karmas while soul has not manifested himself into the forms of gyanavarana etc. karmas. Even then in Vyavahara (casually) sense  it is said that soul has bonded gyanavarana etc. karmas. Such a statement is casual and not real.

Explanation : Just as on warriors engaging in war, “ the king is engaged in war”  - this is stated casually ; in the same way, “ Jiva has indulged in pudgala karma” – this a casual statement.

Now it is told that this reasoning  establishes the following:

Gatha 107 : Soul generates pudgala karmas, indulges in  them, bonds with them,  manifests them,  receives them- all these are vyavahara statements.

Commentary :  Definitely the soul does not have pervader-pervaded relationship with pudgala karmas. Due to this he does not receive-modify-create, these three types of karmas. He does not  accept, manifest, create, indulge or bond with them. In spite of lack of such relationship, the vikalpa that soul accepts, manifest, create, indulge or bond with the three types of pudgala dravya karmas in the forms  of receive-modify-create, is only vyavahara (casual) statement.

Explanation: Due to the lack of pervader-pervaded bhava, calling soul as karta of karma is merely vyavahara.

How is this casual ? – This question is replied with an example:

Gatha 108 : Just as “ King is responsible for the qualities or defects of the subjects” – such a statement is made in Vyavahara; in the same way the Jiva is called responsible for the dravya and qualities of pudgala dravya in Vyavahara sense.

Commentary : Just as in the world, the qualities-defects are of the nature of  pervader-pervaded bhava of the subjects, while they are devoid of pervader-pervaded bhava of the king. Even then the world hold the king responsible for the qualities-defects of the subjects in Vyavahara sense. In the same way the qualities-defects generated due to pervader-pervaded nature of pudgala dravya  does not have presence of pervader-pervaded nature of Jiva. Even then Jiva is responsible for the qualities-defects of the pudgala dravya – this is a casual statement.

Explanation: There is a saying in the world  that “ just as the king is , so are the subjects” – by saying so the king is held responsible for the qualities-defects of the subjects. In the same way the Jiva is held responsible for the qualities-defects of  the pudgala dravya. However from the aspect of real view, it is vyavahara only.

Now it is enquired that if Jiva is not karta of the pudgala karma then “who is?”. This question is posted in the next kalash : 

Shloka 63: If Jiva is not responsible for the pudgala karmas then who is? For clarifying such doubt and removing the strong delusion-ignorance of the karta-karma , the karta of pudgala karma is stated. Hence O people, desirous of wisdom , listen carefully!

23. Samayasar Gatha 93-97

Now it is said that the knowledge is not cause of karma:

Gatha 93 : The Jiva who does not believe the soul to be others and others as the soul , that jiva is gyani( knowledgeable) and not the doer of karmas.

Commentary : This jiva having the differentiating knowledge of the soul with others, does not manifest self into the form of others nor does he manifest others into the form of self. Then he appears to be gyani being akarta(non doer) of the karmas. The same is clarified below:

Just as hot or cold form  manifestations of pudgala result in experiences of hot or cold states which are indifferent from pudgala manifestations and always entirely different from the soul.  In the same way, the raga-dwesha, sukha-dukha etc are forms of  manifestations of pudgala capable of causing experiences of raga-dwesha, sukha-dukha etc. On account of nimitta of these states, such experiences are indifferent from the soul and very different from pudgala. Knowing this difference and having the differentiating knowledge between them, just as soul is incapable of manifesting in hot or cold forms himself, he is also incapable of manifesting in raga-dwesha, sukha-dukha forms etc.

In this manner not manifesting in ignorant forms of raga-dwesha, sukha-dukha etc., revealing the knowledgeability of the knowledge, the gyani jiva knows that “ I am just knower of raga-dwesha etc. which are pudgala ” – thus he does not manifest as karta of the raga etc. karmas which are ignorant deeds.

Explanation : When soul knows the raga-dwesha, sukha-dukha etc. states as different from the knowledge, e.g. “ The hot or cold are pudgala states- and so also are raga dwesha” - with this differentiating knowledge he knows himself as knower and knows the raga etc. as pudgala. Then soul does not manifest as their karta but remains their knower only.

Now question arises that why karmas are generated out of ignorance ? -This is replied below: 

Gatha 94 : These three types of Upayogas themselves contemplate that “ I am anger form”, in this manner he is karta of his own Upayoga bhava.

Commentary : In reality the consciousness manifestation in impure form is ignorant state in general and the same is of three types – Mithyadarshan, Avirati, Agyan.  This manifestation materializes in three forms- viewing self and others as not different, knowing them as same and having attachment without any difference. In other words by discarding all differences, he experiences the Chetan and achetan which are manifested in Bhavak –Bhavya bhava form as belonging to same state. Thus “ I am anger” – this form untrue vikalpa (contemplation) arises in the soul, believing anger only to be the soul . Therefore this soul , by misbelieving “ I am anger” – manifesting in corrupted consciousness form , he becomes the karta of that impure consciousness manifestation bhava.

Just as anger is stated above, in the same way anger should be replaced by pride, deceit, greed; moha, raga, dwesha; karma, nokarma; mind, speech, body; ear, eye, smell, taste, touch ;- thus these 16 sutras should be described and in accordance with this sermon others should also be considered.

Explanation :  Mithyadarshan, Agyan and avirati – these three are corrupted consciousness manifestations. Without realizing difference between self and others he believes, “ I am angry, I am proud” etc. – believing in this manner the ignorant jiva manifests as karta of those corrupted consciousness manifestations. By being karta , those ignorant bhavas are his own karma ; thus ignorance alone generates karmas.

Now it is said  that in the same manner the ignorant jiva contemplates as his own the other dravyas namely dharma etc. -  

Gatha 95 : These three types of Upayoga contemplate the other dravyas dharma etc.  as their own, believes them to be their own, therefore he is karta of  his own bhava of upayoga form.

Commentary : In general the ignorant form corrupted manifestations are of three types – Mithyadarshan, agyan and avirati. This Upayoga, when it does not recognize the difference between self and others, does not know any difference and cherishes both by hiding their difference, then he believes the others dravyas like dharma etc. which are manifested due to knower-known relationship like ‘I am dharma dravya, I am adharma dravya, I am akash dravya, I am kaal dravya, I am pudgala dravya and other Jivas are myself only’. Due to such delusion, manifesting in corrupted consciousness , he is the karta of those corrupted manifestations.

Explanation : This soul treats dharma etc. other dravyas also as his own out of ignorance. Therefore is the  karta of those ignorant conscious manifestations.

Here someone enquires that the treating pudgala and other Jivas as his own out of ignorance is seen and understandable but dharma , adharma, akash and kaal dravyas are not visible hence how is it possible to believe them as his own?

Answer – The characteristics of dharma dravya are experienced. For example the characteristics of dharma and adharma  dravyas are being cause for movement and immobility. Therefore the Jivas and pudgala objects move or stay due to the nimitta of these dravyas, hence they are the objects of attachment and oneness. In the same manner there is attachment towards the space which is the area occupied by akash dravya.  Also there is attachment towards the specific period of time, like occasions when the birth or death etc. occur. Thus it should be known.

Now it is said that this establishes that the cause of believing to be doer is primarily ignorance.

Gatha 96 : In this manner low witted ignorant jiva, out of ignorance believes the other dravyas as soul  and soul as others.

Commentary : Explicitly this soul believes own soul to be other dravyas and others as self in the manner of “ I am anger” or “ I am dharma dravya”. Although this soul is devoid of any relations to other objects being of pure unlimited conscious nature. Even then out of ignorance he appears to be karta of the impure corrupted manifestations. In this manner the main cause for appearing as doer for the soul is established to be ignorance just as the case of person captured by demons or the person lost in meditation. These examples are elaborated as follows:

    Suppose a person is possessed by the demons. Then due to ignorance he misconstrues himself as the demon and starts doing acts beyond the capability of human beings. Due to such activities that person appears to be karta of those inhumanly activities. In the same way, the soul also out of ignorance, misconstrues soul and others as one in the form of Bhavak-Bhavya bhava. Thus he appears to be karta of the several types of the corrupted bhavya form anger etc. manifestations of the conscious self which are unbecoming to his uncorrupted experience form bhavak.

In a similar way suppose a simple dumb person started meditating of a buffalo following the orders of a thoughtless Acharya. Then out of ignorance he believes self to be a buffalo and he imagines it to so large that his horns are touching the sky such that he is incapable of coming out of his hut since the door is too small. Thus he appears to be karta of such deluding imaginary bhavas. In the same way, the soul also believes out of ignorance that the knower and the known i.e. self and others are one and the same. Thus believing self to be other dravyas, by the engagement of his own pure consciousness in the subjects of mind namely dharma, adharma, akash, kaal, pudgala and other jiva dravya, or by the obscuration of his own knowing nature in the corporeal subjects of senses, or by the attachment of the pure nectar and knowledge  form soul with the dead body, he appears to be karta of  such bhavas.

Explanation : This soul out of ignorance of Bhavya-bhavak relationship believes the anger etc. and dharma etc. other dravyas as his own self. Due to this whichever bhava is generated he believes self to be karta of the same. In this commentary , in the context of believing anger etc. to be his own, the example of demon possessed person is given while in the context of believing dharma etc. dravya to be same as self, the example of person engaged in meditation is given. 

Now it is said that it establishes that with knowledge the attitude of being karta is destroyed :

Gatha 97 : Therefore the wise persons, knowers of nishchaya naya have called the soul to be karta due to the aforesaid reasons. Therefore the gyani who knows this, gives up all attitude of being doer.

Commentary : By whatsoever reason, out of ignorance,  the soul believes self and others to be one and the same, due to the same reason he definitely appears to be karta . The one who knows it gives up all the attitude of being doer; hence he appears to be akarta. The same is clarified further-  

In this world, from the eternal times, this soul has been experiencing pudgala karma and his own bhavas in a mixed form due to ignorance with the result that his capability of experiencing himself differently has been obscured. This is so from beginingless times – hence he believes self and others as one only. Due to this reason, he indulges in “I am anger” etc. types of contemplations. Therefore he is corrupted from his own contemplation free, natural, dense knowledge form self, and appears to be a karta manifesting in various types of contemplations at all times. 

When the same soul attains knowledge; due to this right knowledge, from the beginning itself his capability to experience the pudgala karma as different from his own nature is revealed. Once this occurs then he knows that his own taste of the conscious soul is sweet-pleasant, different from the continuously being experienced different tastes from eternal times. The taste of the passions is of different nature, bitter and tasteless; believing them to be his own is cause of ignorance.

In this manner the Gyani knows the soul and others as different . Therefore he knows, “I am natural, one, permanent knowledge only and anger etc. are unnatural, many, temporary, which I am not” – knowing thus  he does not indulge in any of such contemplation of “I am anger etc.” and gives up all attitude of being doer, thus he remains knower only  in a completely detached Veetrag  state. Therefore he appears to be totally  akarta  contemplation free, natural, one, permanent, dense knowledge form.

Explanation : The one who knows that the sense of being doer with respect to other dravyas and their bhavas is ignorance then why would he attempt to be their doer?  - If he wishes to remain ignorant then he might act as their doer. Thus after attaining knowledge one does not remain doer of other dravyas.

The same is described in the next kalash :

Shloka 57 : Although by nature he is of the form of knowledge, but out of ignorance a person acts similar to animals like elephants who derive pleasure in eating nice food mixed with grass.

What does he do ? An example is given – Just as some person after drinking Shikharni and liking its sweet-sour taste of curd and sugar ; without realizing its difference from milk, he milks a cow to drink more of the same.

Explanation : Just as some person after drinking Shikharni and liking its taste immensely, without having knowledge of the contents, he believes that this taste is that of the milk, therefore being desirous of more  he milks a cow. In the same way, an  ignorant person without knowing the difference between self and others, believing the sensual objects to be pleasurable, he gathers pudgala karmas with great desire. In this way without experiencing the difference of own knowledge and pudgala karmas, he enjoys the taste of nice food mixed with grass like an animal.   

Again it is told that on account of such ignorance he is karta of pudgala karma :

Shloka 58 : Although common folks are of the nature of pure knowledge from aspect of Nishchaya naya, even then they become karta of other dravyas due to restlessness of ignorance. Just as due to wind the sea becomes choppy, in the same way the Jiva indulges in several contemplations hence becomes karta. Observe that out of ignorance only the deer runs after the mirage for drinking water and out of ignorance only people run away from rope in the dark  believing it to be snake.

Explanation : What all does not happen due to ignorance ? – Just as a deer believes mirage to be water and keeps running after it resulting in suffering for him. Just as people run away in fear  from rope in the dark believing it to be snake and due to wind the sea turns wavy. In the same way due to ignorance the soul undergoes various sufferings. Although in reality the soul is pure dense knowledge but he turns karta due to ignorance.

Further it is told that he is non karta with knowledge :

Shloka 59 : This soul with his differentiating knowledge knows the difference between the soul and others. Just as swan separates the milk from a mixture of milk and water; in the same way this soul, taking recourse to his own conscious immobile nature, just knows only, he is knower alone and does not do anything.

Explanation : The one who knows the difference between self and others is knower only and not karta.

Now it is told that whatever is known is through knowledge only:

Shloka 60 : Just as the nature of heat of the fire and coldness of water is known through knowledge only  and difference of taste  between  salt and the dish is known through knowledge only; in the same way the difference of  permanent conscious soul enriching continuously in its own self and the bhavas of anger etc. is also known through knowledge only.

How is that differentiating knowledge ? – separating itself from the bhava of being karta , it reveals itself. 

Now it is told that although the soul is karta but he is karta of his own bhavas :

Shloka 61 : In this manner the soul is explicitly karta of his own bhavas, making the soul  ignorant or with knowledge. He is not the karta of others bhavas at any time. 

Now a kalash is told as prelude to next gatha :

Shloka 62 : Soul is of the nature of knowledge hence he is knowledge alone.

What else can he do other than knowledge ? – nothing. Soul is doer of others bhavas – such belief and talk is the delusion and ignorance of Jivas knowing vyavahara only.