Now samvar enters the stage.
Firstly the commentator
recites the glory of Samyakgyan which knows all disguises, for the auspicious
beginning:
Shloka
125: Luminescient flame of
consciousness form lights up and expands.
How
is it ? – The singularly proud asrava which
had always conquered from eternal times its opponent samvar is now
always defeated with disdain. Such samvar is generated which is different from
other dravyas and the bhavas generated out of their nimitta.
And
how is it ? – It is stationary within its Samyak form i.e. the right form.
And
how is it ? – It is bright i.e. unhindered, pure, illuminating light form.
And
how is it ? – It carries the weight of its own characteristics i.e. the flow of knowledge. In other words which bears its own
weight of natural properties discarding all other weights.
Explanation: Eternally
the Asrava was proud with ego after conquering its opponent samvar.Now it is
humiliated by attaining the disdainfully conquering samvar which separating self from all other bhavas and becomes stationary within its own nature. This
consciousness form light illuminates carrying its own knowledge form weight.
Now with the entry of
samvar, first of all, words are recited in praise of differentiating knowledge
which is the best remedy for the samvar of all the karmas :
Gatha
181: Upayoga (conscious activity) is within upayoga. Definitely there is no
upayoga within anger etc. and anger is within anger. Definitely there is no
anger within upayoga.
Gatha
182: There is no upayoga within eight types of gyanavarana etc. karmas and
body etc. nokarmas also. Conversely there is no karma-nokarma within upayoga
either.
Gatha
183: Such real knowledge when experienced by the Jiva, at that moment he
does not indulge in any other bhava other than upayoga. At that moment he is pure soul of only upayoga form.
Commentary
: Definitely one dravya does not have any relation
with any other dravya because all dravyas occupy different spaces hence they do
not have oneness with each other. The existence of each dravya is different
from that of the other and for this reason one dravya does not have
supporter-supported relationship with another dravya either.
Therefore each dravya has
supporter-supported relationship with self alone. For this reason knowledge
(–supported) is knowing form which is existent
in his own nature (– supporter). This is so since knowingness is not
different from knowledge as it does not
occupy different space. Therefore the act of knowing is within knowledge only
and the act of being angry etc. is within anger etc. only since act of being angry etc. is
indifferent from anger etc. as they occupy same spaces.Thus act of anger etc.
manifests within anger etc. only.
Further there is no
knowledge within anger etc. or karma-nokarma and there is no anger etc. or
karma-nokarma in knowledge because knowledge is entirely different from anger
etc. or karma-nokarma in terms of nature. They do not have the same nature at
any time. Therefore there is no supporter-supported relationship between them either.
Just as the nature of
knowledge is knowingness of the form of act of knowing, which is not of the
nature of being angry. And the anger etc. has nature of the act of being angry
etc., which is not of the nature of act of knowing. In no way can the knowledge
be established as manifestation of act of anger etc., because the act of
knowing and act of anger are totally different by nature. The difference of
substances is known by the difference of their nature – such is the principle.
Therefore knowledge and ignorance form anger etc. do not have
supporter-supported relationship.
This is explained further by
means of example- When one considers the Akash dravya and thinks about the
supporter-supported relationship, then one cannot imagine any other dravya
which can support the akash. Hence if no other dravya can support the akash
then it establishes that akash dravya is supported by akash dravya only and no
other dravya supports akash dravya. Thus self is supported by self – with this
implication, one does not accept anything
as having supporter-supported relationship with another thing.
In the same way when one
considers knowledge alone and thinks about the supporter-supported
relationship, then remaining other dravyas do
not support the knowledge hence one cannot identify another as the
supporter for knowledge. When one cannot identify another support for knowledge
then the knowledge is supported by knowledge alone and none else.
By this logic, one is not
able to identify supporter-supported relationship with another ; hence
knowledge is within knowledge and anger etc. are within anger etc. In this
manner the differentiating knowledge between knowledge and anger etc or
karma-nokarma are established very well.
Explanation
: Upayoga
is manifestation of chetna (consciousness) and is of the form of knowledge.
Anger etc. bhava karmas, gyanavarana etc. dravya karmas and body etc. nokarmas
are manifestations of pudgala dravya which are corporeal – between them and
knowledge there is difference spatially hence they are entirely different.
Hence within upayoga there is no anger etc. or karma-nokarma and there is no
upayoga within anger etc. or karma-nokarma.
In this manner there is no real
supporter-supported relationship between them. Each of them have
supporter-supported relationship within the self only hence in reality there is
vast difference between them. Knowing this difference itself is known as
differentiating knowledge and that is established here quite clearly.
Same meaning is described by
the next kalash:
Shloka
126: The pure differentiating knowledge comes into fruition. Acharya
addresses the wise people who have realized the same that O wise ones! Taking
recourse to differentiating knowledge and using it to become devoid of raga
etc. bhavas, with the support of pure knowledge block form self, enjoy
immersing within the same.
How
does the knowledge come into fruition? – The knowledge which is of the form of
consciousness and raga which is corporeal in
form appear of same type in
ignorant state. By practice of experiencing them different internally and
realizing them different totally , this knowledge comes into fruition.
Explanation
: Knowledge
is of the form of consciousness and raga etc. are born out of pudgala hence
corporeal. Both appear the same in ignorance. When differentiating knowledge
reveals itself, then difference between knowledge and raga etc is experienced with practice. Then the Gyani
knows that the nature of gyan is knowing
only and the impurities, corruption perturbations form sankalpa-vikalpa of raga etc are all
corruption of pudgala and are corporeal. In this manner one is able to taste
the difference of knowledge and raga etc.
This differentiating
knowledge is cause for destruction of all Vibhava bhavas ( bhavas opposite to
nature of self) and enables soul to attain the highest samvar bhava. Hence
Acharya tells the wise people to attain it, getting rid of raga etc., taking
recourse to pure knowledge block form soul, enjoy for ever.
Commentary
: Further
it is said that so long as the differentiating knowledge remain unperturbed
without acquiring a single element of raga etc. which are impuritites opposite
to that of knowledge , for that long the knowledge remains in shuddha upayoga
form and does not acquire even smallest bit of raga-dwesha-moha bhava. Thus it
is established that differentiating knowledge helps acquire purity of soul and
by acquisition of pure soul, samvar is attained which has characteristics of
absence of raga-dwesha-moha form asrava bhava.
Now question is that how
does one acquire shuddha atma by means of differentiating knowledge? It is
answered by next gatha:
Gatha
184: Just as gold does not discard its nature of being gold in spite of
being heated by fire; in the same way the gyani does not relinquish his nature
of knowing in spite of the heat of the fruition of karmas.
Gatha
185: In this manner gyani knows while agyani knows only raga to be soul
because the agyani is obscured by the darkness of ignorance hence he conducts without
knowing the nature of soul.
Commentary
: With the benefit of the differentiating knowledge
described above the Gyani knows in this manner- Just as gold does not relinquish
its nature of being gold in spite of extreme heat of fire; in the same way
knowledge does not relinquish its nature of knowingness in spite of the
fruition of karmas of the extreme kind. Whatever be ones nature, in spite of
thousand reasons/excuses it does not relinquish its nature. If it relinquishes
its nature then the thing having such nature itself gets destroyed. But the
thing is never destroyed since the existence cannot be destroyed. Knowing this
the Gyani, in spite of influence of fruition of karmas, does not manifest into
raga, dwesha or moha.
Then how does he manifest? –
he remains of the form of shuddha atma.
But the one who does not
have the above mentioned differentiating knowledge, he manifests as agyani in
its absence, remaining obscured by the darkness of ignorance and without
knowing the nature of consciousness form
sou,l he manifests in the forms of raga, dwesha and moha. He does not attain
pure soul at any time.
Hence it is established that
the pure soul is acquired by differentiating knowledge only.
Explanation
: When
one aquires differentiating knowledge and becomes gyani then in spite of the
heat of fruition of karmas he does not relinquish his knowing nature since
whatever be ones nature, in spite of several reasons he does not relinquish it.
If he relinquishes the nature then the thing itself gets destroyed- this is the
principle. Hence in spite of fruition of karmas the Gyani Jiva does not
manifest into the forms of raga, dwesha, moha. Hence it establishes that by
means of differentiating knowledge alone one attains pure soul.
Now question is raised that
how does one acquire samvar by means of pure soul only? – its answer is
stated:
Gatha
186: Knowing shuddha Atma, Jiva attains the state of shuddha atma while
knowing atma to be ashuddha, jiva remains ashuddha only.
Commentary
: The
Jiva who remains in the state of shuddha
atma by means of continuously unbroken flow of knowledge; by means of the
dictum that ‘ bhavas of the nature of knowledge lead to bhavas of knowledge
only’ , that person acquires shuddha atma only by means of the stoppage of lineage
of raga-dwesha-moha i.e. their traditional regeneration which are nimitta of
the asrava of karmas. Further the Jiva, who remains in the ashuddha atma state
by means of continued ignorance; by means of the dictum that ‘ignorant bhavas
lead to ignorant bhavas only’ , that person remains in ashuddha atma state due
to non stoppage of the lineage of raga-dwesha-moha which are nimitta for the
future asrava of karmas. Therefore the acquisition of shuddha atma alone is
cause for Samvar.
Explanation: The
one who experiences the soul as pure alone acquires the purity of soul. His
asravas are blocked and samvar is attained. The one who experiences the soul as
impure remains impure only. His asravas are not blocked and samvar is not
attained.
Same is described in the
next kalash:
Shloka
127: The soul which by means of great fortune (or by means of great efforts)
acquires stationary shuddha atma by means of uninterrupted flow of knowledge
and immerses self in it, then that soul remains in the playground of his own soul, and finds his
soul as pure, free of raga-dwesha-moha. In this manner samvar is attained by
attaining shuddha atma.
Here the meaning of
uninterrupted flow of knowledge is as follows: The continuous knowledge is
attained by two means: 1. There is no Mithya Gyan in between, such samyak gyan
is uninterrupted gyan. 2. This is in the context of upayoga concentrating in
the object of knowledge continuously. So long as upayoga stays with same
object, it is called continuous, but its duration is Antarmuhurta only. After
that the upayoga shifts away from that object. Hence the meaning should be
understood according to the context. After climbing the shreni ( ladder of
gunasthana) the upayoga stays with shuddha atma and becomes continuous.
Now question is ‘what is the
means of attaining samvar?’ – this is answered next:
Gatha 187: The
Jiva, who prevents his own soul to indulge in shubha –ashubha yogas of
pap-punya forms, stays within darshan and gyan devoid of desires of other
objects.
Gatha
188: Free of all acquisitions, who contemplates of the soul within the soul;
does not think of karma-nokarma, and being conscious form himself , he
experiences the unity with that nature,
and contemplates the same.
Gatha
189: That Jiva being of the form of darshan and gyan without being of any
other form, contemplating of the soul, shortly attains soul free of all karmas.
Commentary
: The procedure for attaining samvar is described.
The Jiva prevents his own soul by means of rigid differentiating knowledge to
indulge in shubha-ashubha yogas which generate raga-dwesha-moha. Then he
installs his own pure darshan-gyan within his own dravya of soul, stays within
the same, discarding all the desires of other dravyas, he remains devoid of
possessions. In this stationary form staying perturbation free, does not
indulge in karmas in the least and contemplates of the soul within the soul.
Being conscious form he contemplates of the oneness with the consciousness,
experiences and becomes conscious knowledge form. That Jiva in reality
experiencing the oneness with the self, different from all other dravyas,
contemplating of the wonderful consciousness form soul,attains pure darshan
gyan form atma dravya. Thus acquiring shuddha atma, keeping away from all other
dravyas, in a short while itself, he attains soul free from all karmas.
Explanation
: First of all the Jiva prevents the perturbation
of the soul caused by the yogas of mind-speech-body of shubha-ashubha raga-dwesha-moha by means
of differentiating knowledge. Then he stabilizes his own upayoga in his own
nature of shuddha darshan and gyan form.
Being free of all internal-external possessions, concentrates on the nature of
self different from karma-nokarma and remains stationary within the same. That
jiva destroys all karmas within a short while – this is the procedure of
samvar.
Same is described in the
next kalash:
Shloka
128: Those people who are immersed
in the grandeur of their own nature by means of differentiating knowledge, they
definitely acquire the pure soul. After acquiring pure self those jivas become stationary and become
distant from all other dravyas and their karmas get destroyed. Such Moksha is
irreversible i.e. they do not bond karmas again.
Now question is ‘ what is
the sequence of samvar?’ –that is answered next:
Gatha
190: The cause for the above mentioned raga-dwesha-moha are stated to be
adhyavasan(uncertain intentions due to ignorance) by the omniscient; these are of four kinds
Mithyatva, Avirati, Kashaya and yoga.
Gatha
191: In their absence gyani blocks asrava
definitely and in the absence of asrava bhava, the karmas are also
blocked.
Gatha
192: In the absence of karmas, nokarmas are also blocked and in the absence
of nokarmas the worldly state is also blocked.
Commentary
: First of all, Jiva believes in the unity of soul and karmas for which
the prime reasons are Mithyatva,
avirati, Kashaya and yoga form adhyavasan ( uncertain intentions due to
ignorance). These adhyavasan are cause for asrava of raga-dwesha-moha. Asrava
bhava are cause for karmas. Karmas are cause for nokarmas and nokarmas are
cause for worldly existence.
Therefore this soul, due to
the permanent belief of oneness of soul with karmas, believes soul to be
definitely of the form of Mithyatva, agyan, avirati, yoga. With this belief, he
desires the asrava bhavas of the form of raga-dwesha-moha , which lead to
asrava of karmas. Karmas lead to nokarmas and nokarmas cause transmigration in
the world.
When this soul attains pure
conscious glorious soul state by means of differentiating knowledge of soul and karmas; at that moment the soul gets
rid of adhyavasan bhavas of the nature of Mithyatva, agyan, avirati and yoga which are caused by asrava bhavas.
With the absence of Mithyatva etc. bhavas , raga-dwesha-moha form asrava bhavas
are removed. With the absence of raga-dwesha-moha , karmas are removed. With
the absence of karmas, nokarmas are removed and with the absence of nokarmas
the world does not exist any more. This is the sequence of samvar.
Explanation
: So
long as Jiva has belief of the oneness of soul with karmas and differentiating knowledge does not exist ;
till such time the Mithyatva, Agyan, avirati, yoga form adhyavasans are
present. They lead to asrava bhavas of raga-dwesha-moha form. Asrava bhavas
cause bondage of karmas. Karmas lead to nokarma body etc. which cause the worldly existence.
The moment one acquires
differentiating knowledge of soul with karmas, at that moment he attains pure
soul which lead to removal of Mithyatva etc. adhyavasans. Absence of
adhyavasans lead to removal of raga-dwesha-moha form asrava bhavas. In the absence
of asravas the karmas are not bonded and in the absence of karmas nokarmas are
not acquired and in the absence of nokarmas the worldly existence is
discontinued- this is the sequence of samvar.
Therefore the first reason
for samovar being differentiating knowledge, it is preached to desire the same
by means of the next kalash:
Shloka
129: In reality the samvar is acquired by the acquisition of pure soul form
substance. The acquisition of pure soul form substance is by differentiating
knowledge of soul with karmas. When the Jiva knows the soul as different from
karmas, then he can experience the soul. Therefore this differentiating
knowledge is extremely desirable.
Further it is told that how
long the differentiating knowledge should be practiced?
Shloka
130 : This differentiating knowledge should be continuously practiced
without break ; till such time that the knowledge is steadied within the nature
of knowledge itself discarding all other bhavas and becomes stationary.
Explanation
: Here the steadying of knowledge within knowledge
should be understood in two ways: 1. One is with the lack of Mithyatva,
samyakgyan is acquired and soul does not return back to Mithyatava again 2. The
knowledge becomes steady within shuddha upayoga and does not manifest in any
corrupt form. Therefore till the
knowledge becomes steady within knowledge in both the forms, till such time the
differentiating knowledge should be practiced continuously.
Again the glory of
differentiating knowledge is described:
Shloka
131: Whoever has become siddha till
date, they have achieved it due to this differentiating knowledge and whatever
karmas are bonded are acquired due to lack of this differentiating knowledge.
Explanation
: The
worldly existence is due to the belief in the oneness of soul with karmas. Therefore
from eternal times till such time that
the Jiva does not attain differentiating knowledge, he continues to bond with
karmas only.
Therefore root cause for karma bondage is lack of differentiating
knowledge only. Till date whichever jivas have been bonded are due to lack of
it, and those who became siddha have done so after attaining it only. Therefore
the first reason for Moksha is differentiating knowedge only.
Further it should be known
that Vigyan Advaitvadi Bouddha and Vedanti call the substance as
Advait(singular thing). They call the experience of Advait alone as being
Siddha. Therefore saying that differentiating knowledge is cause for Siddhahood
negates them also since nature of substance is not absolutely Advait, but those
for who believe in absolute Advait , the differentiating knowledge cannot be
explained. Only if thing is Dvait( with
duality), then only differentiating knowledge can be explained. Therefore if
two things are believed like Jiva and Ajiva then their conjugality is believed
then only differentiating knowledge makes sense. Thus the followers of Syadvad alone can
justify Siddhahood.
Now with the completion of
Samvar Adhikar, the experience of knowledge with Samvar is described- The glory
of such knowledge is told in next kalash:
Shloka
132: The knowledge has become stationary in knowledge and definitely
fructified.
In
which sequence fructified?- Firstly the practice of realizing differentiating
knowledge was acquired. By that practice the pure substance was realized and
with that realization the cluster of ragas was destroyed. With destruction of
ragas, the asrava was blocked hence samvar of karmas was acquired. With the
samvar of karmas the greast blissful knowledge was revealed.
How
is that knowledge?- which is bright and pure. Earlier due to defect of
kshayopasham it was not pure but now it is not so. Earlier it was corrupted due
to raga etc. but now it is not so. Now it is pure transparent. ‘
And
how is it ?- which is one. Earlier on account of kshayopasham there were
divisions but they are non existent. And whose brightness is permanent since
with kshayopasham there was an order but it is not there now.
In this manner the disguise
of samvar had appeared on the stage which has been recognized by the knowledge
hence that too has exited the stage.
The translator adds:
When the art of
differentiating knowledge is revealed then only the pure nature of self is
realised. Raga-dwesha-moha are all dissolved and nasty karmas stop being
acquired. That differentiating knowledge reveals the bright knowledge and
contemplates of the parmatma within self being blissful. Those Munis who adopt
this differentiating knowledge, they attain keval gyan and attain blissful
Moksha.
This completes 192 gathas
and 132 kalashs.
This concludes samvar
adhikar.
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