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.