22. Samayasar Gatha 86-92

Now disciple again enquires that why the person experiencing two activities is Mithyadrishti ? That is replied next:

Gatha 86 : If someone says that   soul only indulges in the bhavas of the self as well as pudgala , then such people are Mithydrishti describing  two activities as one.

Commentary : Definitely those who believe that soul is the karta of the manifestations of self and pudgala, they are Mithyadrishti only, believing two activities are being conducted by one alone. Such is the principle. Hence one dravya should not appear to be manifesting in two forms.

Just as the potter appears to be indulging in the activities of hand etc. conducive for making of the pot and the desire of making a pot indifferent from the manifestation of self. Although the potter has the ego of being the maker of the pot; even so the manifestation of pot from the mud occurs in accordance with the manifestation of the mud and is indifferent from the activities of the mud. The potter does not appear to be responsible for the manifestation of pot.

In the same way, the soul also appears to be manifesting in the acts of ignorance, in accordance with manifestation of pudgala karma, indifferent with his own manifestations. Although that ignorant jiva has the ego of indulging in manifestation of pudgala, even so the manifestations of pudgala occur in accordance with the pudgala  manifestations and indifferent from pudgala. The ignorant jiva does not appear to be responsible for the manifestations of pudgala.

Explanation: Soul appears to be responsible for his own manifestations but not the manifestations of pudgala. Therefore the one who believes the soul to be responsible for the acts of soul as well as pudgala is called Mithydrishti. If sentient and insentient indulge in single activity then all dravya would be interchangeable resulting in destruction of all which would be a great flaw.

The same is conveyed in the next kalash :

Shloka 51 : The one that manifests is the karta, that manifestation is the karma, and act of manifesting if the kriya (act). All the three are not different from the substance.

Explanation: From the aspect of dravya, the one manifesting and manifestation are indifferent but from the aspect of paryaya , both are different. From the aspect of differentiation, the karta, karma and kriya are different , but from the aspect of reality which does not differentiate , the three karta, karma, and kriya are three states of the same dravya. They are not different substances having different spaces. Further it is said :

Shloka 52: It is always the one substance which is manifesting, in that one only manifestation takes place, from one state to next state occurs, and in that one only the kriya of manifesting happens. In spite of being several the substance is one only. There is no differentiation within that.

Explanation : One substance has several paryayas which are called manifestations also, states also. From the aspect of name, numbers, characteristics, objectives, they all  appear to be different. Even then they are one substance, not different. Such is the nature of substance having different –indifferent form. Again it is said :

Shloka 53 : Two dravyas do not manifest together, two dravyas do not have same manifestation and the kriya of manifesting is also not same in two dravyas. Several substances remain several only and they do not change into one.

Explanation : Two substances are always different and they are spatially separated. Neither they can join together to manifest as one, nor can they produce one result, and nor can they have same kriya because such is the rule. If two dravyas could manifest as one, then all dravyas would vanish.

The same is strengthened with following :

Shloka 54 : There cannot be two kartas for one dravya, one dravya cannot have two karmas, and one dravya cannot have two kriyas also. Because one dravya can not become several.

Explanation : From the aspect of reality this is the principle. The same should be treated as one from shuddha Dravyarthik naya.

Now it is said that the soul has eternal ignorance with respect to other dravyas regarding karta-karma relationship. If by adopting the reality, even once it is destroyed, then it would not appear again.

Shloka 55: In this world, the deluded ignorant jiva has been believing that “ I perform the acts of other dravyas” – such an ego of being karta  of other dravya in the form of blind  ignorance has been  prevalent since beginingless times.

How is that blind ignorance? – It is great and impenetrable. It cannot be overcome easily. Hence Acharya says that the shuddha dravyarthik naya form  non differentiable naya is real and true. Once recourse to that is taken and even once if the blind ignorance is destroyed then on experiencing the true knowledge within the block of knowledge form jiva, whether the knowledge would go away ? – No! and if the knowledge does not go away then  how can there be bondage due to ignorance? –Never.

Explanation : Here the implication is that the ignorance is eternal only but once with the destruction of darshan moha , the true kshyayik samyaktva is generated then Mithyatva would never appear again. Once Mithyatva is gone and it cannot be bonded again than how can there be  bondage of the world?- one attains Moksha only – so it should be known.

Further it is specially said :

Shloka 56: The soul does his own bhavas and other dravya does others’ own bhavas, because own bhavas are soul only and others’ bhavas are others. – such is the rule.

Earlier the belief of being karta-karma of others  was called ignorance and it was said that those who believe this way are Mithyadrishti. From this a doubt arises that what exactly are the mithyatva etc bhavas? If they are called as manifestation of  Jiva then it is contradictory to earlier statement of calling the bhavas of raga etc as manifestation of pudgala. If they are called manifestations of pudgala then why should Jiva be penalized for their fruition since Jiva had nothing to do with them ? Therefore to remove such doubts the next gatha is stated:

Gatha 87 : In previous gatha the one believing to be indulging in acts of two was deemed Mithysdrishti. Now in continuation it is said that Mithyatva is of two types-one is Jiva Mithyatva and other is Ajiva Mithyatva. In the same way ignorance is also of two kinds- Jiva ignorance and Ajiva ignorance. In the same way the avirati, yoga, moha, krodha ( anger) etc. passions – all these bhavas are two types each in respect of Jiva and Ajiva.

Commentary : Mithyadarshan, ignorance, avirati etc. bhavas are generated by Jiva and Ajiva both, hence they are Jiva as well as Ajiva like the peacock and the mirror. It is further clarified- Just as the blue, black, green, yellow etc. colour form bhavas are generated out of own nature of peacock hence they are peacock only. Further when their image  is seen in the mirror then the same colours are generated out of the corruption of purity and cleanliness of the mirror hence they are mirror only since there is total difference between the mirror and the peacock.

In the same way, Mithyadarshan, ignorance, avirati etc. bhavas are generated by  the ajiva out of its own ajiva dravya nature hence they are ajiva only. Further Mithyadarshan, ignorance, avirat etc bhavas generated by the corruption of conscious nature of jiva are Jiva only.

Explanation : Jiva manifests into vibhava (corrupted) form like Mithyatva etc. with the nimitta of karmas. These vibhavas are corrupted form of Chetan (consciousness) hence Jiva only. Further those atoms of pudgala which manifest in the form of Mithyatva etc. karma , whose fruition result in the form of experience , are ajiva Mithyatva etc. In this manner Mithyatva etc. bhavas are of two types namely Jiva and Ajiva.

It should be understood that Mithyatva etc. are forms of Karmas. These are pudgala atoms, which manifest in fruition form. Jiva is of the nature of Upayoga ( consciousness). It is the nature of purity of Upayoga that when karma particles are fructifying then the Upayoga also manifests in the form according to the taste of the fruition. Jiva being ignorant without differentiating knowledge , feels that taste to be his own bhava. After attaining differentiating knowledge, he knows the Jiva bhava to be Jiva and the Ajiva bhava to be Ajiva , then with the destruction of Mithyatva he attains Samyaktva.

Now question is “ which all are the Mithyatva etc in the forms of Jiva and Ajiva ?” In reply the next gatha is stated:

Gatha 88: The Mithyavta,Yoga, Avirati and Agyan (ignorance) of Ajiva form are pudgala karma. Further the agyan, Avirati and Mithyatva of Jiva  are of Upayoga form.    

Commentary : In reality the Mithya darshan, agyan, avirati of Ajiva type are corporeal different from the non- corporeal manifestation of consciousness. Hence they are pudgala karmas. Further the Mithyadarshan, Agyan Avirati of Jiva form are corruption of consciousness being different from the corporeal pudgala karmas.

Again question is that how the Jiva-Mithyatva etc. are cause for corruption of conscious manifestation? In reply this gatha is stated:

Gatha 89 :  From eternal times the Upayoga of the soul is corrupted by three kinds of manifestations – Mithyatva, Agyan and Avirati because the soul is deluded from beginingless time and these manifestations occur on account of its nimitta.

Commentary : In reality all the substances have the capability to manifest in accordance with its own nature. In spite of it, the Upayoga of soul  is conjoined with other substance  Moha from eternal times resulting in Mithyatva, Agyan and Avirati – these three types of corruption in manifestation. Just as an inherently pure  sapphire gem is seen to have corrupted manifestation on account of nimitta of other substances. The same is clarified as below:

The sapphire stone is capable of manifesting in its pure bright form. In spite of that, at some time on account of the blue, green or yellow pot in which it is kept, it appears to have blue , green or yellow forms of corrupted manifestation. In the same manner the Upayoga of the soul is conjoined from eternal times with other pudgala substances  which have natures of Mithyatva, Agyan and Avirati resulting in the three types of corrupted manifestations of Mithyava, Agyan and Avirati.   

Explanation : From beginingless times the Upayoga of soul manifests in the three corrupted forms due to the nimitta of karmas. It’s not that the soul was pure earlier and has become corrupted later. If such were the case then even the Siddhas should have newly corrupt manifestations- but such is not the case.

Now the soul is shown to be the doer of the three types of corrupted manifestations in next gatha:

Gatha 90 : In spite of having the nimitta of the three- Mithyatva, Agyan and Avirati from eternal times, from real aspect of view the upayoga of soul is one, pure, uncorrupted ; even then he manifests in the three forms of Mithyadarshan, Agyan and Avirati. Whatever corrupted manifestation the soul indulges in, he is the karta of the same.

Commentary : In the previous gatha three types of manifestations of Upayoga were described. These have been nimitta for the corrupted manifestation of the soul in the form of Mithyadarshan, Agyan and Avirati from eternal times in conjunction with Moha of other objects. From real aspect of view the soul is pure, supreme, permanent having singular conscious nature bhava. However   he manifests in the form of impure, flawed, several bhava forms of the three types, being ignorant and karta of the corrupt bhavas. Thus whichever bhava he manifests in, he is the karta of the same for sure.

Explanation : Earlier it  was told that whoever manifests he is the karta. Here the upayoga manifested in ignorant form , therefore whichever bhava he manifested in, he is the karta of the same bhava. From shuddha Dravyarthik Naya the soul is not a karta but here upayoga(paryaya)  has been called karta and since upayoga and soul are one and the same hence soul himself is called karta.

Now, in spite of the soul having the ownership of the manifestation of the three types of corrupted states , the pudgala dravya itself manifests in karma form as stated below:

Gatha 91 : Whichever bhava the soul indulges in , he is the karta of the same bhava. Along with soul the pudgala dravya  also manifests on its own in karma form.

Commentary : In reality whichever bhava  the soul manifests in, he is the karta of that bhava like the practitioner of Mantra. Further with the nimitta of the bhava of the soul, the pudgala dravya also manifests in karma form on its own. The same is clarified below:

Just as a person, practitioner of  Mantra (hymn) manifests in the form of Dhyan (concentration) and thus he is the karta of that Dhyan. Now on account of the nimitta of such Dhyan , due to prevailing of the right conditions for a thing to happen, without assistance of the practitioner, the problem of snake bite gets automatically resolved, women become widows on their own, shackles  get opened on their own. Thus several deeds get done on their own by practicing the Mantra in Dhyan form.

In the same manner when the soul is karta of the Mithyadarshan etc. bhavas out of ignorance  then on account of the nimitta of the Mithyadarshan etc. bhavas being favourable, without assistance of the soul ( who is karta of those bhavas) , the pudgala dravya itself manifests in Mohaniya etc.  karma forms.

Explanation : The soul manifests in the ignorant form having attachment with someone, raga with another, hatred with another; thus he is the karta of all such bhavas on his own. With the nimitta of such bhavas, the pudgala dravya itself manifests into karma form of its own bhava. This is the nimitta-naimittik relationship between the two. In any case both of them are kartas of their own bhavas. That is the reality.

Now ignorance only causes the generation of karma – that is explained below:

Gatha 92 :  Being ignorant himself, the Jiva manifests in the form of others and makes others manifest into form of self. Thus  he manifests as karta of karmas.

Commentary : This soul, with visible ignorance without knowing the difference between the self and others, believes others as self and self as others. In this manner with his own ignorance he manifests as karta of karmas. The same is clarified below:

Just as the manifestation of pudgala in hot and cold form  resulting in experiences of hot or cold conditions is indifferent from pudgala and always entirely different from the soul. In the same way the manifestations of pudgala in the forms of raga-dwesha, sukha-dukha etc. resulting in experiences of raga-dwesha, sukha-dukha are indifferent from pudgala and always entirely different from the soul. Further on account of nimitta of such manifestation the resulting experiences of raga-dwesha etc. are indifferent from the soul and always entirely different from pudgala.

Even then out of ignorance and lack of differentiating knowledge, the soul believes the raga-dwesha etc. and their experiences to be his own. Just as soul cannot manifest in cold or hot forms, in the same way soul cannot manifest in raga-dwesha, sukha-dukha forms on his own. Even then the raga-dwesha etc. states of pudgala manifestations are experienced by the ignorant soul on account of their nimitta resulting in his manifesting in raga-dwesha, agyana form etc. ; then  displaying his own ignorance and being ignorant, “I am that raagi” , in this manner appears to be the doer of all the raga etc. karmas.

Explanation : Raga-dwesha, sukha-dukha etc states are the tastes of the fruition of pudgala karmas, hence they are indifferent from pudgala karma and entirely different from soul; just as hot or cold conditions are entirely different from the soul.  The soul does not have differentiating knowledge on account of his ignorance, hence he believes that these are his own experiences, because the purity of the soul is such that  the experiences of raga-dwesha are imaged like those of heat or cold in the knowledge and appear as if they are knowledge forms only.  Therefore out of such ignorance the Jiva is proven to be doer of those deeds because he has believed himself to be raagi, dweshi, krodhi (angry), maani (proud) etc. Thus the ignorant jiva is the karta.