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.
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