31. Samayasar Gatha 173-180

Now question is raised that in spite of the chain of all the dravya asravas being present, how come the Gyani is Nirasrava ? This is asked in next kalash?

Shloka 117 : Why is it told that Gyani is always Nirasrava in spite of the chain of all dravya asravas being alive ?

- Such a doubt is experienced by the disciple which is answered in the next gathas as follows:

Gatha 173:  The samyakdrishti has in existence with his being all those Mithyatva etc. pratyaya i.e. asravas which were bonded in the ignorant stage. Depending upon his attention/inclination those result in future karma bondage.

Gatha 174: Those previously bonded pratyaya stay is existence without fruition being incapable of  fructifying . Only when they are ripe for fruition then they result in future bondage of gyanavarana etc. 7 or 8 types of karmas.

Gatha 175 : Those previously bonded pratyaya stay in existence just as an underage girl is not enjoyable for a man. Those very pratyaya on reaching maturity are capable of fructification  hence cause bondage to Jiva , just as the underage girl on reaching puberty  binds the man. Here the attraction of the man towards her itself is the bondage.  

Gatha 176 : For this reason the samyakdrishti has been called “abandhak” (without bondage) since he lacks the raga-dwesha-moha bhava form asrava bhavas ,due to which the pratyaya of Mithyatva etc. do not result in future karma bondage in spite of being in existence with his being.

Commentary : Just as a newly married underage girl is not enjoyable to the man in that state; the same girl on reaching puberty in mature stage is enjoyable to the man and the man is attached to her. In the same way the previously bonded karmas though in existence, do not result in fructification. Only when they complete their term then they are capable of fruition and give result. At that moment the upayoga (attention) of the soul is corrupted. 

Depending upon his state and  with the dravya pratyaya of the form of pudgala karma being in existence, in accordance with the fruition of karmas and bhavas of the Jiva, they result in bondage.

Therefore  even though the Dravya karma form pratyaya are in existence in the being of the Gyani , it does mot matter. Even then the Gyani is nirasrava because Jiva does not have raga-dwesha-moha form  asrava bhava which result due to karma fruition, hence dravya asrava do not cause bondage.

Explanation : In the being of Jiva the dravya asrava of Mithyatva etc. are in existence. Even then they are not cause for future bondage since cause for bondage are the raga-dwesha-moha form bhavas of the Jiva. When such bhavas are present then fruition of Mithyatva etc. dravya asravas and bhavas of the Jiva have a nimitta-naimittik form relationship  of cause and the act. Therefore when Mithyatva etc. comes into fruition then depending upon the raga-dwesha-moha form bhavas of the jiva at that moment, the future bondage accrues. 

When Jiva is Kshayik Samyakdrshti then he does not have Mithyatva in his being at all since it is destroyed. Along with it the Ananatanubandhi Kashaya and corresponding Avirati and Yoga bhavas are also destroyed. Then Jiva does not indulge in raga-dwesha-moha bhavas of those types. Where bondage of Mithyatva and Anantanubandhi was there earlier, now they are not  bonded for future. If Mithyatva is subsided then it remains in existence in his being but that dravya karma without fruition cannot be cause for bondage.

Although in the chain of Avirat Samyakadrishti etc. Gunasthanas , there is bondage due to fruition of charitra moha, even then it is not counted as bondage in the context of endless transmigration. This is the difference between Gyani and agyani. So long as the Jiva manifests with the bhavas of ownership of the fruition of karmas, till then he is karta of those karmas. However when he manifests due to nimitta of others and remains their knower-observer only then he is gyani. The one who knows is not doer. Due to this in spite of manifestation in accordance with charitra moha for the samyakdrishti , he is called Gyani. On the other hand where Mithyatva is under fruition then manifestations of raga-dwesha-moha bhavas of those kind imply him to be Agyani. In this manner the difference between Gyani and Agyani should be understood. In the same way the bondage and non bondage are different. With the practice of remaining immersed in the pure form of the self leading to kevalgyan he becomes real total Gyani and  totally nirasrava. The same is told earlier also.

Same is described by the next kalash:

Shloka 118 : Although the dravya form pratyaya i.e. dravya asrava bonded in the ignorant stage are in existence in the being, since their fruition is only at completion of its duration; therefore till the time of fruition they remain in existence only. Thus although the dravya asrava do not surrender their existence, even then the Gyani does not accrue new karma bondage due to absence of raga-dwesha-moha.

Explanation : In the absence of raga-dwesha-moha, the dravya asrava in existence is not cause for bondage. Here the absence of all raga-dwesha-moha should be treated as absence of intentional(with knowledge) raga-dwesha-moha.

Same meaning is firmed by the next gathas which is preceded by the next kalash:

Shloka 119 : It is not possible for gyani to indulge in raga-dwesha-moha bhavas ( as they do  not fructify) hence he does not have bondage since raga-dwesha-moha alone is the cause for bondage.

Same is described by the next Gathas:

Gatha 177: Samyakdrishti does not have asravas of raga-dwesha-moha. Without asrava bhava the dravya pratyaya are not cause for bondage of karmas.

Gatha 178 : Mithyatva etc are four types of causal agents for eight types of karmic bondage. Further the cause for those four types of causal agents are the raga etc bhavas of the jiva. Since samyakdrishti does not have those raga etc. bhavas hence he does not have bondage.

Commentary: Samyakdrishti does not have raga-dwesha-moha since in their  presence he cannot attain samyaktva. Further in the absence of raga-dwesha-moha, the dravya asrava can not  become cause for bondage of pudgala karmas becuase for the bondage of pudgala karmas, the raga etc. only are the causal agents for the dravya asrava to bond. Hence in the absence of the cause for the causal agent the act is also not carried out. Therefore Gyani does not accrue bondage.

Explanation : One cannot be samyakdrishti without the absence of raga-dwesha-moha. This is the incontrovertible law, however it should be understood to be related to raga etc of Mithyatava since they alone are counted in raga etc. After attaining samyaktva one still has charitra moha related raga  which is not counted here being unimportant. Therefore in the absence of those bhava asaravas the dravya asravas are not cause for bondage. If cause for cause is absent then act is also not carried out- such is the rule. Therefore samyakdrishti gyani does not have bondage.

Here the term gyani is used for samyakdrishti in following way: 1. The one with gyan is called gyani. Hence with the presence of general knowledge, all jivas are gyani. 2. With the differentiation of right knowledge with Mithya knowledge , the Samyakdrishti has right knowledge hence he is Gyani while Mithya drishti is agyani. 3. With respect to complete knowledge only kevali bhagwan is gyani since upto 12^th gunasthana agyan bhava is present in the description of five bhavas. In this manner by use of Anekant, all the viewpoints of for and against are properly established. By use of total ekant nothing can be established. 

In this manner the gyani does not accrue bondage- this is on account of glory of shuddha naya. Hence glory of shuddha naya is described next:

Shloka 120: Those people who continuously practice meditation with the acceptance  of shuddha naya.

How is that shuddha naya ? – Knowledge which cannot be suppressed by anyone – such pure knowledge alone is its symbol. Those people taking recourse to shuddha naya have minds without presence of raga etc. and continuously they observe the samayasara i.e. pure own self without bondage.

Explanation : Here concentration by means of shuddha naya is described but the real shuddha naya is attained after acquiring keval gyan. The shuddha naya here is part of sruta gyan, therefore believing in pure nature of self and concentration in meditation by means of it is indirect experience. Being partly pure, it is also described as direct in vyavahara.

Further it is told that those who forgo this, accrue karma bondage:

Shloka 121: Those who give up shuddha naya and acquire relationship with raga etc, they accrue karma bondage by giving up knowledge. 

Which type of karma bondage is acquired?- Those which have cast a net of different strange vikalpas  by means of previously bonded dravya asravas.

Explanation : After giving up shuddha naya, with the presence of dravya asravas and raga etc. different types of karmas are bonded. After giving up shuddha naya , thereby on fruition of Mithyatva, karma bondage restarts again. Here bondage  related to ragas of the Mithyatva  kind are considered prime and upayoga (ashuddha upayoga ) is neglected. Since the period of shuddha upayoga is small hence absence of the same is not considered important. The Gyani does not intend to indulge in the raga(without Mithyatva)  with respect to objects of knowledge hence minimal bondage is not the cause for worldly existence.

[ If considered from the point of view of upayoga then  in spite of upayoga giving up shuddha upayoga , samyaktva is not given up. There is minimal bondage on account of raga of charitra moha, but that is not considered  in the context of agyana. Even so the bondage is there , hence it is always preached to remain immersed in shuddha upayoga to samyakdrishti gyani, without giving up shuddha naya.- so it should be known.]

Now the same is described with  an example next :

Gatha 179:   Just as the food consumed by a person is converted into flesh, veins and blood by the heat of the abdomen.

Gatha 180 : In the same manner the previously bonded dravya asravas of the Gyani now bond several types of karmas. How are those Jivas who are bonding these karmas ? – they have discarded nayas, separated from shuddha naya and attained ignorant state again.

Commentary : The moment gyani separates from shuddha naya or leaves it; at that moment , on account of presence of the raga etc bhavas, his previously bonded pratyaya i.e. dravya asravas definitely manifest into resultant form since the cause for the cause is present. Therefore those raga etc. bhavas function  as nimitta and cause bondage of gyanavarana etc pudgala karmas – this is not unusual since it is seen from the example. Just as a food digested by a person is converted into flesh, veins and blood by the heat of the abdomen which is observed directly, the same way should be considered here.  

Explanation : When Gyani separates from shuddha naya, then he is surrounded by raga etc bhavas. Due to this, changing into agyani mithyadrishti he bonds with  karmas since raga etc. bhavas are nimitta for dravya asravas and those asravas are cause for karma bondage surely.

Same is described by the next kalash:

Shloka 122 : The summary of the description above is that shuddha naya should never be discarded- this is the sermon because by taking recourse to shuddha naya there is no bondage and by discarding it bondage surely occurs.

Now confirming the embracing of shuddha naya the next kalash is stated:

Shloka 123: Great saintly people should never discard shuddha naya.

How is the shuddha naya ? – which makes knowledge go  into stable state.

How does it make knowledge go into stable state?- it is stationary without perturbations and is vast i.e. its glory in all the substances is extremely deep.

How is that knowledge ? – Eternal i.e. without any beginning or an end.

And how is the shuddha naya? – which destroys karmas totally by the roots.   

In this manner, people stationary in shuddha naya, by contracting all the explicit paryayas of knowledge immediately, getting rid of the obscuration of karmas, observe/experience the glorious brightness of the knowledge of the form of dense block, stationary and blissful.

Explanation : Shuddha naya contemplates upon the soul as consciousness alone, pure, permanent, indivisible, neglecting all the specific knolwedges and all the bhavas generated out of nimitta of others. Those who experience their soul,  subject of such shuddha naya , and remain stationary within self; they observe their own soul as the keval gyan form non corporeal humanly form veetrag statue of knowledge which is devoid of all karmas. By remaining stationary within the subject of shuddha naya for a period of antarmuhurta, with advent of Shukla dhyan  one attains keval gyan- such is its glory. Therefore after observing it one should not not leave it till one attains keval gyan- such is the advice of  shri gurus.

Here the Asrava adhikar is concluded. In the beginning of the Chapter  the asrava had entered the stage in the form of disguise. Recognising and removing  that disguise the knowledge has appeared  revealing himself. The glory of such knowledge is described in next kalash:

Shloka 124:  With the complete separation of raga form asravas within moments the total knowledge reveals itself to the person observing  the permanently illuminant great substance within self.

How does it reveal itself? – Encompassing all other bhavas which are spread over the entire universe within its blissful self, it reveals itself.

And how is it ? – Stationary. All substances are observed as they are without perturbation.  

And how is it ? Incomparable. Nothing can be compared to it.

Explanation : Those people who, taking recourse to shuddha naya experience the consciousness form great substance within himself  with concentration, they attain the incomparable  keval gyan which knows all the substances   by discarding all the raga etc. asrava bhavas.- such knowledge is the greatest of all.

In this manner the disguise of asrava which had entered the stage has been correctly  identified by the knowledge. Then the asrava quits the stage. 

The translator adds:

In scripture Mithyatva, Avirati, Kashaya and  Yoga have been called Dravyasrava and raga-dwesha-moha these ignorant form bhavasravas have been asked to discard. Those Munis, who after having discarded both of these, and attaining glories and all the qualities have become Siddha , I bow to them with all respect. They have conquered all the asrava bhavas, therefore myself Jayachand Chaabra sing their praises so that I could acquire my desired Moksha state.

This completes 180 Gathas and 124 Kalashs and fourth chapter of Asrava Adhikar.