Now the next gatha is
announced with the following kalash:
Shloka
68 : The
ignorant engages in the ignorant bhavas which are cause for bondage of the
future dravya karmas.
The same meaning is
described in the next five gathas:
Gatha
132: Non realization of the nature of substance by the Jivas i.e.knowing the
reality in wrong manner is the fruition of ignorance. Believing in wrong
substance by the Jivas is the fruition of delusion.
Gatha 133: Lack of restraints by the Jivas is the fruition of Asamyam (lack of control) and the
corrupted upayoga of the Jivas knowing in an impure manner is the fruition of
passions.
Gatha
134 : The engagement of
mind-speech-body of the Jiva in shubha (good) or ashubha (bad) activities is
the fruition of yoga.
Gatha
135 : On account of their nimitta, karmana vargana accrues which manifests
in the form of 8 types of gyanavarana etc. bhavas(divisions).
Gatha
136: Definitely the moment these karmana varganas are bonded to the Jiva, at
that moment the Jiva is responsible for the bhavas of ignorance etc.
Commentary
: With
lack of realization of true form of substance, the experience of the knowledge
is of the form of fruition of ignorance. The bhavas of ignorance are of four
kinds – Mithyatva, Avirati, Kashaya and Yoga.
How are these?- These are
cause for the bondage of Gyanavarana etc. karmas. The experience or taste of
the knowledge on account of lack of belief in true reality is fruition of
Mithyatava. The taste of knowledge due to lack of restraints in the Jiva is
fruition of Asamyam. The experience of knowledge on account of passionate
upayoga is fruition of Kashaya. The experience in the knowledge on account of
engagement or disengagement in the shubha or ashubha activities is the fruition
of yoga.
The four types of bhavas of
the fruition of Mithyatva etc. are of pudgala nature and are cause of the
bondage of karmas for future. On account of them the karmana vargana form
pudgala dravya is accrued which manifests into the form of eight types of
gyanavarana etc. karmas on its own.
When the pudgala dravya form
gyanavarana etc. karma varganas are bonded to the Jiva, at that time, due to
his own ignorance, believing self and others to be same, Jiva is responsible
for his ignorant form wrong-believing bhavas.
Explanation: The
divisions of the ignorant form bhavas are Mithyatva, Avirati, Kashaya and Yoga
form manifestations which are manfestations of pudgala and are cause for
bondage of Gyanavarana etc. karmas. On fruition of those Mithyatva etc. bhavas
the Jiva manifests in the form of ignorance and lack of belief in reality and
therefore is responsible for those bhavas of ignorance.
Now it is said that manifestation
of pudgala dravya is different from that of Jiva:
Gatha
137: If it is believed that Jiva and Pudgala manifest together in the form of karmas , then it gives rise to
the instance of Jiva and Pudgala having karma bhava together.
Gatha
138 : Therefore without the nimitta of Jiva the manifestation of karmas is
different only. That is the manifestation of pudgala dravya alone in karma
bhava form.
Commentary
: If it is argued that the karmic manifestation of
pudgala is due to the nimitta of the ignorant manifestation of Jiva in raga
etc. form and the karmic manifestation occurs in conjunction with the ignorance form manifested Jiva. Then
just as alum and turmeric together cause change of colour; in the same way
pudgala and Jiva together cause manifestation of karmas, but it is not so.
From this it is established
that karmic manifestation is due to manifestation of pudgala dravya only. The
raga etc. form ignorant manifestation of the
Jiva is nimitta for the karmas. Therefore the karmic manifestation of the
pudgala is different from the ignorance form manifestation.
Explanation
: If
the karmic manifestation of the pudgala is believed to be in conjunction with
the Jiva then the karmic manifestation is proved to be belonging to both(which
is incorrect). Therefore the
ignorance form manifestation of Jiva in raga etc. form is nimitta of karma
only. Thus the pudgala form karmic manifestation of pudgala dravya due to that nimitta is different from the
Jiva.
Now it is said that the
manifestation of Jiva is also different from pudgala dravya :
Gatha
139: If it is believed that the raga etc. form manifestations of Jiva are in
conjunction with the karma then it gives rise to the instance of Jiva and karma
together manifesting in raga etc. form.
Gatha
140 : Therefore it establishes that the Jiva alone manifests in the raga
etc. form. The fruition of karmas is nimitta cause for these manifestations.
However the raga etc. form manifestation belongs to Jiva alone different from
the nimitta of karmic manifestations.
Commentary
: If it is argued that the manifestation of Jiva in
raga etc. form is in accordance with the nimitta of the fruition of the pudgala
karma on completion of its duration, then just as alum and turmeric give rise
to change of colour together, it gives rise to instance of
Jiva and pudgala together manifesting in karma form, but this is not so.
Therefore it should be
accepted that raga etc. manifestations of ignorant form are those of Jiva
alone. With this it is established that fruition of pudgala karma is nimitta
for the manifestation of raga etc. ignorant form manifestation of Jiva.
Therefore the manifestation of Jiva is different from the fruition of pudgala
karma.
Explanation: If
the manifestation of Jiva is believed to be in accordance to the fruition of
pudgala karma then Jiva and karma together should manifest in raga etc. form,
but this is not so. The fruition of pudgala karma is nimitta for the
manifestation of jiva in raga etc. ignorant form. Hence the manifestation of
Jiva is different from the fruition of pudgala karma.
Now it is enquired that
karmas are bonded-touched in the soul or unbonded-untouched – this is replied
using naya theory:
Gatha
141 : ‘The karmas are bonded to Jiva
i.e. spatially bonded to Jiva and touched by karmas ’- this is a statement of
Vyavahara naya and ‘ karmas are not
bonded to Jiva nor touched’ – this is a statement of Nishchaya naya.
Commentary
: If
Jiva and pudgala karma are observed from the aspect of a single bondage form
paryaya then at that moment, due to lack of any difference ‘ the karmas are
bonded-touched to Jiva’ - this is a statement of Vyavahara naya. However if Jiva and pudgala karmas are
observed from the aspect of different
dravyas then they are entirely different; hence ‘karmas are not bonded-touched
to Jiva’ – such is statement of Nishchaya naya.
Now it is told that what do
the two naya assertions imply ? –
Gatha
142 : ‘ Karmas are bonded to Jiva or not bonded’ – these are two assertions
of naya theory. However the one who is beyond the contentions of nayas is
Samayasara i.e. pure soul in nirvikalpa (unperturbed) form.
Commentary
: In
reality stating “ Jiva is bonded to karmas” and “Jiva is not bonded to karmas”
– both are assertions and two sides of naya theory. The one who gives up the
contemplations of nayas i.e. discards it; he becomes distant from all vikalpas
(contemplations) and thus he attains the dense knowledge form of his nature in
the nirvikalpa state and becomes true samayasara in the right sense.
There, firstly “ Jiva is
bonded to karmas” –the one who
contemplates like this, “ Jiva is
not bonded to karmas” – he discards this assertion but still has not given up
contemplation. Secondly “ Jiva is not
bonded to karmas” – who contemplates like this , “Jiva is bonded to karmas” – he gives up this
assertion but still has not given up contemplations. Lastly the one who
believes “ Jiva is bonded to karmas and also not bonded to karmas” – he does
not discard either assertion and therefore has not given up contemplations.
Therefore , the one who gives up entire naya theory , he alone discards all contemplations
and he alone experiences the pure Samayasara form soul.
Explanation
: ‘Jiva
is bonded to karmas’ and ‘Jiva is not bonded to karmas’ – these are two sides
of nayas. The one who believed in
bondage, he is lost in contemplation. The one who did not believe in bondage
also is lost in contemplation. The one who believed in both also has not given
up contemplation. Therefore, the one who gives up all contemplations and does
not subscribe to any side, he realizes the true nature of reality and merges
with that and thus attains pure soul of the form of samayasara. Taking any side
of the naya is raga and giving up all sides of naya is veetraga resulting in
samayasara.
Now the question is that if
this is so then who undertakes the bhavna (spirit) of discarding the sides of
nayas? In reply the kalash is stated:
Shloka
69 : The person who gives up the facets of nayas and merges within his own
nature and remains engrossed there, he alone experiences the pure nectar of
bliss by being unperturbed contemplation free.
Explanation
: So
long as there is bias towards any side (of naya), the soul remains perturbed.
When the bias towards all nayas is discarded, then one attains veetraga state
and realizes the contemplation free belief in his own nature and remains
absorbed in the same.
Now by presenting the two
sides of nayas, it is told that the one who gives them up is knowledgable of reality and attains his own nature – this
is presented in twenty kalashs as follows:
Shloka
70 : The Jiva is consciousness alone. From aspect of one naya ‘He is bonded
to karmas’ –this is one facet and “ Not bonded to karmas’ –this is another
facet from aspect of second naya. In this way, the two nayas have two facets. Therefore
the one who takes side with any naya does not realise the reality. The one who
knows nature of reality does not have bias towards any naya . For that person
the soul is consciousness alone and he does not get lost in vikalpas taking
sides.
Explanation
: Here
the description is predominently from the aspect of shuddha naya, in which Jiva
is described as pure, permanent, indivisible, consciousness alone. Even then it
is told that if one is biased towards the shuddha naya also then he would not
experience his true nature. The ashuddha naya has been ignored generally here
but if someone is biased towards shuddha naya also then he has not given up
attachment towards that naya and hence he would not attain veetraga state.
Therefore giving up all
biases, getting engrossed in consciousness alone gives rise to samayasara. The
manifestations of consciousness is of several kinds due to nimitta of other
substances which have been ignored so far. Therefore discarding all biases, with right belief in true nature,
getting absorbed in the self with right conduct to attain veetraga state is desirable.
Now just as the bias towards
bonded-unbonded was given up, in the same way, other biases are also revealed
and suggested to discard:
Shloka
71 : In view of one aspect Jiva is ignorant i.e. Mohi(Deluded). In view of
other aspect Jiva is not ignorant. In this manner there are two sides in
context of consciousness. However the one who is knowledgeable of reality is
unbiased towards either side. For him consciousness is consciousness alone and
it is not Mohi( deluded) or Amohi ( not deluded).
Shloka
72 : In view of one aspect Jiva is attached i.e. Ragi . In view of other
aspect Jiva is not attached. In this manner there are two sides in context of
consciousness. However the one who is knowledgeable of reality is unbiased
towards either side. For him consciousness is consciousness alone and it is not
Ragi( attached) or Aragi(not attached).
Shloka
73: In view of one aspect Jiva is Dweshi(jealous). In view of other aspect
Jiva is not jealous. In this manner there are two sides in context of
consciousness.
Shloka
74: In view of one aspect Jiva is Karta(doer)In view of other aspect Jiva is
not doer. In this manner there are two sides in context of consciousness.
Shloka
76: In view of one aspect Jiva is Jiva. In view of other aspect Jiva is not
Jiva. In this manner there are two sides in context of consciousness.
Shloka
77: In view of one aspect Jiva is Sookshma(small). In view of other aspect
Jiva is not small. In this manner there are two sides in context of
consciousness.
Shloka
78: In view of one aspect Jiva is Hetu(cause). In view of other aspect Jiva
is not cause. In this manner there are two sides in context of consciousness.
Shloka
79: In view of one aspect Jiva is karya(act). In view of other aspect Jiva
is not an act. In this manner there are two sides in context of consciousness.
Shloka
80: In view of one aspect Jiva is Bhava(attribute). In view of other aspect
Jiva is not Bhava. In this manner there are two sides in context of
consciousness.
Shloka
81: In view of one aspect Jiva is one. In view of other aspect Jiva is many.
In this manner there are two sides in context of consciousness.
Shloka
82: In view of one aspect Jiva is Saant (with end). In view of other aspect
Jiva is without end. In this manner there are two sides in context of
consciousness.
Shloka
83: In view of one aspect Jiva is Nitya(permanent). In view of other aspect
Jiva is not permanent. In this manner there are two sides in context of
consciousness.
Shloka
84: In view of one aspect Jiva is Vachya(can be described by speech). In
view of other aspect Jiva cannot be described. In this manner there are two
sides in context of consciousness.
Shloka
85: In view of one aspect Jiva is Nanaroopa (many forms). In view of other
aspect Jiva is not many forms. In this manner there are two sides in context of
consciousness.
Shloka
86: In view of one aspect Jiva is Chetya (Knowable). In view of other aspect
Jiva cannot be known. In this manner there are two sides in context of
consciousness.
Shloka
87: In view of one aspect Jiva is Drishya(can be seen). In view of other
aspect Jiva cannot be seen. In this manner there are two sides in context of
consciousness.
Shloka
88: In view of one aspect Jiva can be experienced . In view of other aspect
Jiva cannot be experienced. In this manner there are two sides in context of
consciousness.
Shloka
89: In view of one aspect Jiva Bhat(visible at present). In view of other
aspect Jiva is not visible at present. In this manner there are two sides in
context of consciousness.
- In
this manner these are various biases in context of general consciousness.
However the one who is knowledgeable of reality, who experiences the true
nature of self; for him consciousness is consciousness alone , devoid of any
biases.
Explanation: Jiva has several manifestations due to nimitta of other substances and
there are several ordinary properties of the Jiva. Further the extraordinary property
of Jiva is consciousness; that alone is subject of shuddha naya in general
sense. This description is in that context only. Here it is told to experience
the conscious nature directly to avoid various arguments which arise due to
various nayas. These are bonded-unbonded, deluded-not deluded, attached-not
attached, jealous-not jealous, doer- not doer, enjoyer-not enjoyer, Jiva
-Ajiva, small-big, cause-not cause, act- not act, bhava- abhava, one-many, with
end-without end, permanent- not permanent, describeable – not describeable,
many forms- not many forms, knowable- not knowable, can be seen – cannot be
seen, can be experienced-cannot be experienced, visible – not visible etc.
which are various sides of the nayas. However the one
experiencing reality does not take sides of the nayas. He accepts the nayas in
their contexts as applicable and understands them and experiences the conscious
self as consciousness alone.
This meaning is described in
short as follows:
Shloka
90 : The person knowledgeable of the reality, overcoming the various contemplations
of nayas which arise on their own in the form of a dense forest, experiences the true nature of
soul with total equanimity.
Further it is said :
Shloka
91: The knowledgeable person experiences as follows, ‘ I am consciousness
alone, i.e. like a surge of brightness
or illumination’, on whose revelation the magical influence of all the nayas
arising in the form of mighty waves causing various contemplations(thoughts) is
destroyed immediately.
Explanation: The experience of the consciousness is such that
in its presence all the magical influence of the nayas in the form of
contemplations is immediately subsided.
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