34. Samayasar Gatha 201-208

Now it is enquired that why ragi Jiva is not samyakdrishti ? – it is answered next:

Gatha 201 : Definitely the jiva who possesses even an iota of raga, that jiva inspite of being knowledgeable of all the shastras, still does not know the soul.

Gatha 202 : Without knowing the soul, he does not know non soul either. Without knowing soul-non soul he does not know jiva-ajiva substances also; then the one who does not know jiva-ajiva , how can he be samyakdrishti?

Commentary: The jiva who possesses even an iota of raga bhavas of ignorant nature, that jiva, even with having knowledge similar to that of srutakevali, he does not know the soul in the absence of bhavas of knowing nature. The one who does not know the soul, does not know non soul also, since the form of own self and absence of the form of others, both together are required in deciding about one substance.

Therefore the one who does not know soul-non soul both, he does not know jiva –ajiva substances either, and the one who does not know jiva –ajiva substances, is not samyakdrishti. Therefore ragi is not samyakdrishti in the absence of knowledge.

Explanation:   Here the term ‘ragi’ implies the one having ignorant form raga-dwesha-moha bhavas. The ignorant form bhavas are ragas etc.  pertaining to Mithyatva and anantanubandhi. It should not be understood as the raga generated out of fruition of charitra moha which is devoid of Mithyatva. Avirat Samyakdrishti  etc. has the ragas of the nature of fruition of charitra moha with knowledge and he considers that raga as disease due to fruition of karma  and wishes to be rid of it. Further he does not have raga with raga i.e. he does not consider it as desirable. 

Here samyakdrishti has been described as one not having even an iota of raga, there the ashubha raga is totally negligible. Although he has shubha raga, even so if someone studies entire scripture, becomes muni, practices Vyavahara charitra also, but if he considers raga related to these activites as beneficial and indulges in raga with that raga, then it should be understood that this jiva has not realized the true nature of soul. He has believed the bhavas generated out of fruition of karmas only as beneficial and he has thought them as Moksha giving- with such belief he is ignorant only since he has not known the real nature of self and others; which implies that he has not known the real nature of jiva-ajiva and one who does not know even that cannot be samyakdrishti.

Now a kalash with same meaning is recited. In this the ragi people who believe the raga etc to be their own nature, are preached:

Shloka 138: Shri Guru addresses the bhavya people of the world. “O blind people! The ragi people who are in the state of sleeping ignorantly from eternal times; that state is not your nature! Not your nature !! That is not a place meant for you to dwell in. Here the term ‘not your nature’ has been repeated to indicate the compassion of  Acharya.

Further he say that this is the place for you stay, this is the place. Where the conscious substance is pure, is pure. It has attained permanent state with it own natural experiences.  Here the term pure has been repeated twice to denote the purity of dravya and bhava both. Difference with respect to all other dravyas is purity of dravya and being devoid of vibhavas generated out of nimitta of others is purity of bhava. Therefore come this way! Come this way!! Here you must stay!!!

Explanation: Since eternal times, the worldly people believe the raga etc. as beneficial, accepting  them to be their own nature , they are sleeping carelessly. Shri Guru addresses them with compassion, wake them up, and alerts them saying that O blind people! The state in which you are sleeping  is not your state. Your state is being of conscious nature. Strive for it. Thus he alerts.

Just as some great person is lying drunk in a dirty place and some well wisher comes and wakes him and tells that your place is constructed out of pure gold material , unlike the adulterated materials available elsewhere. So go and stay there comfortably.

In the same way shri guru alerts the worldly people by the sermon. He cajoles them to take recourse to their pure conscious nature which is not corrupted by any other dravya. The same topic is repeated twice which indicate the deep compassion felt by shri guru.

Now someone enquire that O shri guru! The way you have described, which is that state? That is answered below:

Gatha 203: Out of the several bhavas generated within the soul, the ones caused due to nimitta of other dravyas are not own bhavas of soul and hence those states do not belong to him. All those vibhavas of dravya and bhava forms should be discarded and the definite, stationary, one, which can be realized by nature, which can be directly experienced, conscious nature  alone is your state. O bhavya ! please accept it as it is !  

Commentary : In reality the soul seems to be flooded with several bhavas of dravya and bhava form. Out of them, those bhavas which do not belong to his nature, they are of temporary  nature, several, transient and corrupted bhavas.  All these bhavas are not stationary by nature. Hence they are improper states for soul to stay in and not right for soul to dwell in.

The bhavas of the nature of soul are natural, stationary, one, permanent and uncorrupted. Such knowledge form conscious bhava is stationary bhava form which is permanent; hence proper for the soul to remain in, hence that bhava is his true state.

In this manner by discarding the non stationary bhavas, the stationary bhava form real knowledge nature  experience is worthy of savoring.

Explanation: Earlier (in gathas 55-60) the bhavas from colour to gunasthana were described. All those bhavas are temporary, several, transient and corrupted bhavas of the soul. They are not the real states of soul. The self experiencing natured knowledge alone is permanent, one, stationary and uncorrupted bhava. Hence that is the true state of soul and appropriate for gyanis to experience.

Same is described by the next kalash:

Shloka 139:  Only one state is worthy of experience.

How is that state? – one which does not cause calamities and misery. The state in which any kind of misery does not enter and against which all other states appear irrelevant.

Explanation: The knowledge alone is the true state of soul since it does not cause any misery. Opposite this all other states appear miserable and full of perturbations.

Now it is told that when soul experiences knowledge,  then it is done in following way:

Shloka 140:  This soul, neglecting the fructified specifics of knowledge , taking recourse only to overall knowledge and practicing it, acquires total knowledge as single bhava.

In which manner does he acquire? – Experiencing the great taste of knowledge which is filled in the single knowing bhava alone, he acquires it.

And how is it ? – Which is incapable of experiencing the taste of knowledge in the divisive form of conflicts like color etc., raga etc., kshayopasham etc since after immersing in knowledge alone, all others are not  experienced.

And how is it ? – It knows the manifestation of own substance and experiences it.

Because how is that? – Under the influence of the experience or taste of the soul, he is subordinate to that experience and incapable of withdrawing from it. Fact of the matter is that why should he come out of that incomparable experience?

Explanation: After enjoying the wonderful taste of singular knowledge, all other tastes become tasteless. All differences vanish since the differences or specifics in knowledge are due to nimitta of objects of knowledge.Therefore when the gyani enjoys the overall form of knowledge, then all the divisions in knowledge become negligible and only one knowledge alone becomes the object of knowledge.

Here someone enquires that how can a Chhadmastha ( being in 1-12^th gunasthana) enjoy the taste of complete keval gyan ? – Its answer is implicit in the previously stated description of shuddha naya that it reveals the  pure complete form of soul hence using this naya one gets the indirect taste of the complete keval gyan- so it should be known.

Now the same is described in the next gatha, that although on account of nimitta of kshayapasham of karmas there are several divisions of knowledge, even then considering from the aspect of nature of knowledge, it is one only :

Gatha 204 :  Mati gyan, sruta gyan, avadhi gyan, manah paryaya gyan, keval gyan – these are all types of gyan; they all denote state of gyan i.e. all are called gyan only; therefore in reality this is overall gyan which is subject of shuddha naya, after acquiring which the soul attains nirvana.

Commentary :   In reality soul is the prime substance and this soul alone is the knowledge described above and this soul alone is  the substance hence knowledge also has one state only.This knowledge named state is the real means of Moksha. The divisions of  knowledge namely mati gyan etc., do not divide the state of knowledge i.e. they do not deviate from  the nature of knowledge. 

Then what do they do ? – they illuminate the state of knowledge only by enhancing it , which is explained in the example below:

Just as in the world, the sun is obscured by the dense clouds, and is revealed by their dissolution. Based on revelation of the sun the illumination has divisions of  more or less, but those divisions do not transcend the overall nature of illumination.

In the same manner the soul is obscured by the fruition of  clouds of karmas and with dissolution of those karmas i.e. according to kshayopasham, the knowledge has categories of being  of more or less. However they do not transgress the overall knowing nature of soul.

Then what do they do ? – The reveal the illuminating nature only. Therefore one should take recourse to the natural knowledge of soul without having any divisions in it, because with that only one can attain the true state of self. This alone is cause for all destruction of delusions, the soul is benefited and the other dravya or non soul gets discarded. Due to this, the influence due to fruition of karmas is not felt, nor raga-dwesha-moha are generated. In the absence of raga-dwesha-moha the asrava of karmas do not occur, and in the absence of asravas the karma bondage does not take place. Further previously bonded karmas are shedded as Nirjara and with the removal of all karmas the Moksha is attained – such is the glory of the path of taking recourse to knowledge.

Explanation: Although there are divisions in the knowledge according to kshayopasham of karmas, but they do not convert the overall knowledge to non knowledge. Instead they reveal the knowledge only. Hence omitting the divisions, taking recourse to overall knowledge, soul should be contemplated upon since that alone fulfills all desires.

Same is described in the next kalash:

 Shloka 141: These are expressions of experiences of soul i.e. they are divisions of the knowledge being experienced. They materialize  in very pure form on their own i.e. experienced directly.

How are these expressions of experiences? - which have tasted the flavor of all  the substances, and hence weighed down like a drunkard.

In the same way self is  like an ocean of consciousness, which has an integrated flavor of the several waves appearing within self – thus although it is one, even then it manifests in several forms appearing individually.

How is it ? – It is a  great treasure.

Explanation :   Just as the sea houses immense treasures and is filled with water only, although it  appears in the form of small or big waves but they are of the form of water only.

In the same way, this soul  houses several qualities and is like a single  ocean of knowledge, even then with the nimitta of karmas  several forms of knowledge appear on their own. All those appearances are paryayas and they should be known as one  knowledge only and should not be experienced  in parts.

Now further it is added:

Shloka 142 : Some jiva undertakes to indulge in activities opposite to path of Moksha on his own, without the consent of Jina  and undergoing lot of suffering, he carries them out; that is his choice. Some other jiva, following  the path of Moksha as described by Jina in certain aspects,  undertakes Mahavrita and penances for considerable time with suffering indulging in karmas ; that is his choice. However those activites do not result in Moksha. The knowledge alone is the real nature of Moksha and pleasant state, which does not involve sufferings and diseases etc. and can be experienced by self on his own.

In this way the knowledge cannot be realized without having the quality of knowledge  by any other means in spite of undergoing lot of sufferings. 

Explanation: Knowledge alone is real Moksha which is realized through knowledge only. It cannot be acquired by any other type of activities.

Same is preached next:

Gatha 205 : O Bhavya ! If you are desirous of getting liberated from karmas for ever then accept and follow the knowledge definitely since without the quality of knowledge, several people in spite of carrying out a lot of karmas(activities)  do not attain the state of knowledge.

Commentary : Since by any of the activities, the knowledge does not get revealed ; hence knowledge cannot be attained through activities. Solely from knowledge alone, knowledge is revealed in the knowledge and through knowledge only knowledge can be attained. Hence several people devoid of knowledge, in spite of indulging in lot of activities do not attain the state of knowledge. Without attaining this state they cannot be liberated from karmas.

Hence those desirous of being liberated from karmas, they should take recourse to only knowledge and necessarily attain the state of knowledge.

Explanation: The Moksha is attained through knowledge and not activities; hence those desirous of Moksha should only contemplate of knowledge- this is the sermon.

 Same is described by the kalash next:

Shloka 143: O bhavya people! This state of knowledge is not attainable through acts, but easily through the practice of natural  knowledge- know this actually for sure. Hence whole world should use the power of practice of own knowledge and make efforts to practice the knowledge.

Explanation: Here the sermon is to practice the knowledge, discarding all other activities. The term ‘practice of knowledge’ denotes that till the complete knowledge is not revealed , till then the incomplete knowledge is in phase form like Mati Gyan etc. By practicing knowledge in those phases the last phase i.e. the complete knowledge as keval gyan is revealed.

Same sermon is specifically clarified again:

Gatha 206: O bhavya Jiva! You should remain engaged in this knowledge at all times , immersed with interest; be satisfied with it always since nothing else is beneficial. Be sated  with it; no other desire should remain- so it should be experienced. Experiencing like this would give you  great bliss.

Commentary : O bhavya! The extent of the soul is truly and really same as that of knowledge- deciding this, you should always be immersed, engaged, interested in knowledge only.

This much alone is real benediction, to the extent of knowledge- deciding thus , be ever satisfied with the knowledge alone in your soul.

Further, this much alone is worthy of real experience, to the extent of knowledge- with this resolve, remain ever satiated within soul of knowledge form alone.

In this way by remaining engaged within the soul, satisfied within the soul and satiated within the soul, practicing it continuously you will experience great pleasure beyond words immediately.

That pleasure you will observe yourself at that very moment and experience it. Don’t ask anybody else, since this bliss can be experienced by your own self, hence why ask anybody else?

Explanation:  Remaining absorbed in the knowledge form soul, being satisfied with it and satiated with it – this is highest meditation. This only provided pleasure in the present and shortly gives rise to keval gyan of the form of knowledge and bliss – those who attain it only know this bliss, other do not have inkling of it.   

Now the kalash describing its glory and announcing the next statement is recited:

Shloka 144: Since the gyani alone is the keeper of the precious consciousness form jewel, hence he alone is Deva.

How is he ? – Not imaginable- i.e. which cannot be imagined by anyone – having such powers. Which fulfills all objectives- having such nature, what other possessions the gyani needs ? i.e. nothing is required.

Explanation: This knowledge form soul, possesses infinite power, can fulfill all desires and himself is Deva, hence with the fulfillment of all objectives through gyan alone , what is the purpose of gyani  indulging in other possessions ? – Know this as the preachment of Nishchaya naya.  

Now the disciple enquires that why Gyani does not indulge in possession of other dravyas ? – its answer:

Gatha 207: Who will be such a gyani Pandit who will say that ‘ this other dravya is mine’, since gyani do not make such statements. How is that gyani Pandit? – those who accept their own soul only as their possession and conduct accordingly.

Commentary: Since the gyani knows that as a rule whatever be one’s nature that alone is ‘his own’ , his wealth , his dravya  and he is the owner of his own nature form dravya.

In this manner taking recourse to  a very fine sharp analysis of the substances and concluding that the possession of soul is his own nature of self – knowing thus the gyani knows the other dravya as ‘this is not mine and I am not its owner’; therefore he does not accept the possessiveness of other dravyas.

In this way he thinks that ‘ I too am gyani hence I do not indulge in possession of other dravyas’.

Explanation: It is the way of the world that smart intelligent person does not believe other’s property to be his own, nor does he take it.

In the same way in reality the gyani knows his own nature alone as his property. He does not believe other’s property to be his own, nor does he pilfer it. Thus gyani does not make use of other’s property.

Same is confirmed logically again:

Gatha 208: Gyani knows that if he is the owner of other dravya then he would also become ajiva by nature. Since he is  just knower alone hence no other possession belongs to him.

Commentary : “If I am the owner of the other dravya of the nature of ajiva, then definitely the ajiva would be ‘mine’ and definitely I will be the owner of the ajiva. Since definitely it is the rule that ‘ whoever be the owner of ajiva dravya , he would be ajiva only’ – by this rule it becomes natural for me to become ajiva. Therefore my own is my knowing nature alone, and I am its owner therefore I do not desire being ajiva. I shall remain only knower and will not accept other dravya – this is my decision.”

Explanation:  It is rule from the aspect of Nishchaya naya that bhava of the Jiva are Jiva only and with them alone jiva has ownership relation and bhava of ajiva are ajiva only and with that alone ajiva has ownership relation. Therefore by accepting ownership of ajiva by Jiva, the Jiva becomes ajiva by nature. Therefore in reality accepting ownership of ajiva by jiva is delusion, which gyani does not indulge in. Gyani only believes that ‘I am not the owner of other dravya, I am just knower alone.’

Chapter 6 : Nirjara Adhikar

33. Samayasar Gatha 193-200

Now Nirjara enters the stage.

Firstly the commentator describes the samyakgyan for the auspicious beginning which knows all the disguises :

Shloka 133: First of all the great samvar adopts a stance to the limits of its capability to block the asravas of raga etc. and thus remains steadfast preventing ernestly all the karmas by their roots for future. Next, for destroying the karmas which were bonded prior to acquisition of samvar, the Nirjara spreads like fire. With the revelation of Nirjara, the flame of knowledge becomes unobscured and does not get obscured again by the bhavas of raga etc.; remains uncovered for ever.

Explanation : After attaining samvar the new karmas are not bonded, then previously bonded karmas are shedded (Nirjara is attained). The knowledge gets unobscured, and such knowledge is revealed which does not manifest into raga etc. forms; remains illuminated for ever.

Now form of Nirjara is described:

Gatha 193: Whichever sentient and insentient dravyas, which are enjoyed and reenjoyed by means of the senses, are all nimitta for Nirjara for the samyakdrishti Jiva.

Commentary: The enjoyments of detached person are means for Nirjara, while  enjoyments of sentient and insentient dravyas by  Mithyadrishti jiva  being indulgent in raga etc. bhavas are nimitta for bondage only.    

In this manner the form of Dravya Nirjara is described.

Explanation: Samyakdrishti is called Gyani who lacks raga-dwesha-moha. Although such detached person indulges in enjoyments by means of senses but the Samyakdrshti Jiva knows the objects of enjoyments  as, ‘ these are other dravyas, I have no relationship with them. With nimitta of fruition of karmas alone I  join-disjoin with them.’

The Samyakdrishti Gyani also suffers from the fruition of charitra moha, which he cannot tolerate so long as he is weak. Just as a patient does not enjoy the sickness, but so long as he cannot tolerate the suffering, he cures the disease by means of medicine etc. In the same manner the gyani indulges in objects of enjoyments so long as he cannot live without it. However the samyakdrishti is detached and he does not have raga-dwesha-moha with the objects of enjoyments and the fruition of karmas. Therefore his enjoyments and reenjoyments are also nimitta for Nirjara. The karma comes into fruition and sheds away after giving its result because after coming into fruition the dravya karma does not continue existence , it sheds away i.e. undergoes Nirjara.

Samyakdrishti does not have raga-dwesha-moha with the fruition of that karma. He knows the fruitation of the karma and undergoes its results. However he undergoes it without having raga-dwesha-moha , hence he does not accrue asrava of new karmas and without asrava new karmas are not bonded. 

Therefore without future bondage only Nirjara is attained. That’s why the enjoyments of Samyakdrishti have been called as nimitta for Nirjara only. The past karmas come into fruition and shed away which is called Dravya Nirjara.'

Now the form of Bhava Nirjara is described:

Gatha 194:   While enjoying other dravyas by jiva, definitely there is fructification of happiness or unhappiness. He experiences those happiness or unhappiness which are in fruition and enjoys or suffers them. That fruition is experienced and after fruition it sheds away i.e. it is destroyed. This is so since after shedding of karma, the same karma does not come into fruition again.

Commentary: While enjoying other dravyas, the jiva enjoying it, definitely experiences the bhavas of pain or pleasure which come into fruition.

How are these bhavas? – which have other dravya as nimitta. Since the experiences are of the form of sata (happiness) or asata(unhappiness) and they do not transgress these two bhavas.

At the moment Jiva experinces those bhavas, at that moment the Mithyadrishti binds future karmas due  to presence of raga etc bhavas as nimitta, therefore even with the shedding of previously bonded karmas, they are not called Nirjara since they have been shed along with the future bondage hence they are called Bandh ( bondage) only. On the other hand the Samyakdrishti does not have raga etc. bhavas while experiencing happiness or unhappiness therefore those experiences are not nimitta for future bondage therefore the previously bonded karmas have shed only; hence being of the form of shedding they are called Nirjara only, not bondage.

Explanation: The fruition of karmas definitely results in bhavas of happiness or unhappiness; while experiencing them the Mithyadrishti Jiva bonds future karmas due to nimitta of raga etc bhavas along with Nirjara ; hence how can it be called Nirjara. It can be called bandh(bondage) only. Samyakdrishti does not have raga etc bhavas with respect to those experiences; hence he did not accrue future bondage therefore only Nirjara has occurred. This is known as Bhava Nirjara.

Now the next gatha is preceded by the following kalash:

Shloka 134: In spite of enjoying karmas, if someone does not bond with karmas, then this wonderful capability is due to knowledge only, or due to detachment. Although the ignorant are surprised by it, but the Gyani know it rightly.

Now the capability of knowledge is described:

 Gatha 195: Just as a Vaidya (doctor) does not die in spite of using poison; in the same way the Gyani enjoys the fruition of pudgala karmas but does not bond with karmas.  

Commentary: Just a Vaidya ( doctor), while consuming a poison which is capable of causing death for other people, does not die due to his great knowledge i.e. the usage of mantra (charms), yantra (talisman), medicine etc. which block the killing capability of that poison.

In the same way, although the fruition of pudgala karmas is cause for bondage for the ignorants due to presence of raga etc bhavas, even so while enjoying them the Gyani on account of the infallible capability of knowledge, due to absence of raga etc bhavas, thus preventing the capability of bonding the future karmas , does  not accrue future bondage.

Explanation: Just as a Vaidya, on account of his knowledge, renders the poison as harmless and in spite of consuming it does not die, in the same way the capability of knowledge of the gyani prevents the  power of fruition of karmas to cause bondage such that in spite of enjoying the fruition of karmas , future bondage does not result- this is the power of Samyak Gyan.

Now the power of detachment is described:

Gatha 196:  Just as some person with strong aversion towards liquor does not get intoxicated in spite of consuming it, in the same way the gyani too does not get bonded with karmas on account of strong aversion towards enjoyment of dravyas.

Commentary : Just as a person does not get intoxicated in spite of drinking liquor on account of his strong aversion towards it. In the same way Gyani does not have bhavas of raga etc. and he has strong aversion towards enjoyment of other dravyas, therefore even after indulging in such enjoyments, he does not bond karmas on account of his detachment.

Explanation: It is the power of detachment that the detached person does not bond with karmas in spite of indulging in sensual pleasures.

Same is described in the next kalash:

 Shloka 135: This Samyakdrishti Gyani , in spite of endulging in sensual objects, does not reap the results of the enjoyment, on account of the glory of his knowledge and strength of his detachment. Therefore in spite of being enjoyer of the sensual objects he is not enjoyer of them.

Explanation: This is an unthinkable  capability of the knowledge and detachment that the gyani, in spite of enjoying  sensual objects, is not called enjoyer of the sensual objects. Although the result of sensual pleasures is in general worldly existence, but the detached gyani being devoid of Mithyatva does not reap the result of worldly transmigration.

Now this meaning is described by means of an example:

Gatha 197: Someone enjoying sensual objects is not called enjoyer, while someone not enjoying them is still called enjoyer of them. Just as some person indulges in all the activites pertaining to a job, but he undertakes them on behalf of someone else i.e. he himself is not the owner; hence he is not called responsible for the job.

Commentary: Just as some person is actively involved in carrying out some work and he undertakes all aspects of that work. Even then, if the owner of that work is someone else, i.e. he has undertaken those activities as employee, then not being the owner he is not the undertaker of that work. On the other hand another person who is not actively engaged in in carrying out that work and he is not doing anything, even then being owner of that work, he is called as responsible for that job.

In the same way, Samyakdrishti is ejoys the sensual pleasures on account of fruition of previously bonded karmas, even then due to absence of bhavas of raga etc. and non ownership of the results of sensual pleasures, he is not enjoyer of them. On the other hand Mithyadrishti without indulging in sensual pleasures, due to presence of raga etc. bhavas, due to ownership of the results of sensual pleasures, he is called enjoyer of them.

Explanation: Suppose some businessman is rich. He employed another person as employee in his shop. That employee carries out all the activities of the shop like business, finanace etc. while the businessman owner stays in his house and does not do any of those activities.

Consider that who would be responsible for the loss or profit of that business?- In reality only businessman is presonsible for the loss or profit of that undertaking ; the employee is only carrying out the business but not being owner he is not responsible for its loss or profit. On the other hand the owner without undertaking any of the activities is responsible for the loss or profit being the owner.

In the same way the Mithyadrishti is like that rich businessman and the employee is like the samyakdrishti jiva.

Now seconding the same meaning describing the bhavas of samyakdrishti the next kalash is recited:

Shloka 136: Samyakdrishti  as a rule has power of knowledge and detachment because he has practiced the real nature of the substances by means of accepting self and discarding the others, ‘this is my own nature and this is other dravya’- realizing this he stays within his own nature. He does not have any attachment towards other dravyas due to absence of yoga of the nature of raga. This kind of practice is not feasible without power of knowledge and detachment.

Now the next Gatha states the same that the samyakdrishti knows the self and others in general as follows:   

  

Gatha 198: The results of the fruition of karmas  are of different types- so it is told by Jineswara Deva. The bhavas resulting due to fruition of karmas are not my nature; I am of the nature of knowing only, knower alone.

Commentary: The different types of bhavas resulting on account of fruition of karmas are not my nature. I am of directly experienceable rocklike knowing nature. In this manner the samyakdrishti knows all the karma resulted bhavas in general as others and knows himself as of knowing nature alone.

In this way the samyakdrishti knows the self and others in general.

Now they describe the specific knowledge of samyakdrishti of self and others as follows:

Gatha 199: Samyakdrishti knows that raga is pudgala karma and its fruition would be experienced by me in raga or desire form, but that is not my bhava, since definitely I am of the nature of knowledge.

Commentary : In reality raga is the name of pudgala karma. Due to fruition of pudgala karma, this directly experienceable raga form bhava has been generated , but this is not my nature. I am of the nature of knowledge like a stone carving. In this manner samyakdrishti knows the self and others specifically.

Although in this gatha one of the types of other bhavas namely raga has been described; in the same manner the term raga should be substituted by dwesha, moha, anger, pride, deceit, greed, nokarma, mind, speech, body, ears,eyes, nose, tongue, touch etc. 16 terms to describe the 16 sutras and considered in the same manner.

This way samyakdrishti , knowing himself and discarding raga, definitely manifests in form of knowledge and detachment. It is described by next gatha:

Gatha 200: This way samyakdrishti , knows himself as being of knowing nature  and discards the fruition of karmas knowing them to be result of karmas.  How is he ? – he manifests knowing the true nature of substance.

Commentary: In this manner samyakdrishti manifests different from all the other bhavas in general and specifically. Further he knows the nature of his own knowing nature like a stone carving undoubtedly.

  Thus realizing the nature of elements clearly, spreading his awareness of nature of being substance, accepting his own nature while rejecting the other bhavas he discards all the bhavas generated out of fruition of karmas. In this way the samyakdrishti is associated with knowledge and conduct by rule- this is established.

Explanation: When he knows the self as of the nature of knowledge and bhavas generated out of fruition of karmas as painful perturbing then manifesting in the form of knowledge and detachment with other bhavas occurs definitely –this can be observed with experience and this is the characteristics of samyakdrishti.

Now it is told that if he does not have such characteristics then he would be a ragi attached to other dravyas with longings  and still be proud of being samyakdrishti then how is he ? – He is being proud of being samyakdrishti incorrectly- this is declared in the next kalash:

Shloka 137: The one who is conjoined with other dravyas by bhavas of raga-dwesha-moha and believes himself to be samyakdrishti, therefore do not accrue karma bondage because it is told in the scripture that samyakdrishti does not accrue bondage – thus believing who is happy and filled with pride, such Jiva, even though they may be practicing Mahavritas etc. properly and practicing samiti i.e. practices of speech, movements, food etc. carefully with highest care, even then they are wretched Mithyadrishti only. Since they are devoid of the knowledge of soul and non soul, hence they are without samyaktva also, i.e. they are not samyakdrishti.

Explanation: Those who believe themselves to be samyakdrishti but if they have attachment towards other dravyas then where is Samyaktva? In spite of following Vrita-samiti if they do not have knowledge of self and others then they are sinners only. Also believing themselves to be free of bondage, indulging unrestraintfully how can they be Samyakdrishti? Since the bondage due to raga of Charitra moha is accrued till Yathakhyatcharitra stage ( 11^th gunasthana) hence Samyakdrishti keeps practicing self criticism, self condemnation   etc till the ragas are present.

Just by acquiring knowledge alone one does not get rid of bondage; by immersing  in knowledge after acquiring it  with shuddhopayoga form conduct is the cause for destroying bondage. Hence in spite of presence of raga, believing to be free of bondage and indulging without restraints is sign of Mithyadrishti nature.

Here someone enquires that Vrita-Samiti etc. are shubha karmas hence why do you call the practitioners sinners ?

Reply: In Siddhanta, Mithyatva only is declared as sin. So long as Mithyatva is present, till such time, the shubha or ashubha all activities are declared as sinful in adhyatma in reality. However from the aspect of vyavahara naya, with the intent of drawing the vyavahara people aways from ashubha activities and directing them towards shubha activities, they are sometimes declared as punya in certain aspect; in this way there is no contradiction in Syadvad.

Further someone enquires that so long as raga is present with other dravya, the jiva is called Mithyadrishti. Now we don’t understand that Avirat Samyakdrishti also has raga etc. bhavas on account of fruition of charitra moha. Then how he continues to have samyaktva?

Reply for above: Here the statement has been  made in the context of predominance of raga of anantanubandhi along with Mithyatva. So long as without having knowledge-belief of self and others, there is oneness, attachment-non attachment  in the bhavas generated out of other dravya and their nimitta ; till then it should be understood that he does not have differentiating knowledge.

If some Jiva after undertaking oath of monkhood , carries out vrita-samiti ; but believes that attainment of Moksha  is possible by protecting other jivas, taking care in activities of body, having charitable bhavas etc.and  such bhavas pertaining to other dravyas. Further he believes in occurrence of bondage of self due to  killing of other jivas, not taking care in activities of body, having non charitable bhavas etc. and such bhavas pertaining to activites of other dravyas. Then it should be understood that he has not yet attained differentiating knowledge since bondage and Moksha occurs on account of bhavas of self and other dravyas are just nimitta, but he has  believed otherwise.

In this way by believing in occurrence of good or bad due to influence of other dravyas , he indulges in raga-dwesha with them. Till then he is not samayakdrishti.    

Further, so long as samyakdrishti is influenced by the ragas pertaining to charitra moha, till then he indulges in the shubha-ashubha activities pertaining to other dravyas. However, he realizes that these activities are occurring under strong influence of karmas and considering them like a disease he wishes to get rid of them. Although under their influence when he is not able to tolerate their effect, he indulges in activities like a treatment. Still he does not have raga with them since he believes them to be a disease so how can he have raga with them? He makes effort to get rid of them only which he believes to  be achieveable  by manifesting in knowledge form.

In this way, the description above has been given from the aspect of real view i.e. adhyatma drishti.

Here the fruition of karmas realted to charitra moha without Mithyatva are not called raga since samyakdrishti  definitely  possesses the power of knowledge and detachment. Hence raga accompanied with Mithyatva alone is called raga. Samyakdrishti does not possess that since if he has raga with Mithyatva then he cannot remain to be a samyakdrishti. This is well known to samyakdrishti.

Mithyadrishtis, first of all do not have understanding of adhyatma shastras and even if it is there, it has been misunderstood. Either he discards Vyavahara totally and gets corrupted , or without understanding Nishchaya he believes that Vyavahara can lead to Moksha. He is foolish about the subject of reality, hence by understanding reality by means of logic of true syadvad alone samyaktva can be attained.