Chapter 7 : Bandh Adhikar

38. Samayasar Gatha 237- 249

Now bandh enters the stage.

First of all, commentator recites the glory of Samyakgyan which knows all the substances in reality and appears separating the bandh from self, by means of the following kalash for auspicious beginning:

Shloka 163: Samyakgyan makes appearance.

How does it make appearance? – blowing the bandh (bondage) away it makes appearance.

How is the bandh ? – Which is of the form of erruption  or fructification of ragas filled with its intensity, making the entire world careless and sozzled with different types of effects , dances wildly all round- such bandh is blown away by right knowledge.

How is the knowledge? – Which feeds on nectar of bliss regularly. It makes appearance revealing its own natural knowing nature. It is equanimous, tolerant, stationary and has vast capacity. It is unperturbed since there is no cause for perturbation. It is without blemish and without possessions. It does not have any acceptance or rejection related to  other substances. – such knowledge is revealed.

Explanation: Now the bandh tatva enters the stage which will be blown away by knowledge revealing itself and then dance; its glory is described in this kalash and preyed that such knowledge-bliss form soul remains ever explicit.

Now the nature of bandh tatva is considered, there firstly the cause of bandh is described:

Gatha 237: It is explained by means of an example. Just as some person exercises, practices with weapons after application of oil etc. on his body in a ground where there is a lot of dust.

Gatha 238: There he penetrates and chops several Tal trees, banana plants and bamboo trees etc. and destroys several sentient and unsentient  dravyas.

Gatha 239: In this manner engaged in destruction by means of several tools and special activites, one should consider seriously that why does that person get covered with dust ?

Gatha 240: There the application of oil etc. on the person is the cause for bondage of dust – this should be known definitely; therefore there is no bondage of dust due to other activities of body – this is definite.

Gatha 241: In the same manner the Mithyadrishti jiva is engaged in different kinds of activities. In his upayoga he engages in bhavas of raga and gets covered with the dust of karma form and attracts bondage.

Commentary : In this world, in reality, just as a person after application of oil on his body, practices with different weapons in a place where there is lot of dust and in the process of destroying several sentient-insentient dravyas with different tools, he gets covered with dust.

Now consider that what is the cause for collection of dust ?

First of all the ground having lots of dust is not the cause for the collection of dust. If ground were the cause then those who have not applied oil etc. and are practicing in that ground should also have collected the dust, but such is not the case.  Practicing with lot of weapons etc activities also is not the cause for dust bondage. If practicing with weapons were also the cause for dust bondage then those who have not applied oil etc. also should have dust bondage due to practicing with weapons. Different types of tools or equipments are also not cause for bondage of dust since if that were the cause then even those who have not applied oil etc. should have dust bondage due to the same equipments. Further the destruction of sentient insentient dravyas is also not cause for dust bondage since if that were the case then those who have not applied oil etc. should have dust bondage due to destruction of sentient insentient dravyas.

Hence with the force of logic it is established that the application of oil etc. slippery liquids are cause for bondage.

In the same way the Mithyadrishti Jiva engaging himself in raga etc. form bhavas in his soul, indulging in activities of mind-speech-body in this loka full of pudgalas of  karma kind naturally, and indulging in destruction of sentient –insentient things by means of different tools, gets bonded with dust of karmas.

Here it should be considered that what is the real cause for the bondage?

First of all, the loka filled with pudgalas of karma type naturally ( karmana vargana) are not cause for the bondage. If Karmana vargana were the cause then even the Siddhas who are also residing in this loka, should have bondage. Activities of mind-speech-body of the yoga form also are not cause for bondage. Since if such were the case then the Samyami people (people with restraint) holder of  Yathakhyat Charitra who have activities of mind-speech-body should also have bondage. Different kinds of tools and situations are also not cause for bondage since if such were the case then the Kevalgyani people  having the eight types of auspicious tools would have bondage. The destruction of sentient and insentient things also is not cause for bondage since if such were the case then the Sadhus who practice Samiti (restraints of 5 types), and move  with lot of care should also have bondage due to destruction of sentient insentient things.

Hence with the force of logic it is established that indulging in raga etc. in upayoga alone is the cause for bondage.

Explanation: Here the statement is made from the primacy of Nishchaya naya. What is proved with indisputable logic alone is Nishchaya. Therefore in consideration of  the bondage it is proved unequivocally  that the bhavas of raga-dwesha-moha in the upayoga of the Mithyadrishti jiva are cause for bondage. Further the loka filled with pudgalas of karma type, yoga activities of mind-speech-body, different types of tools- situations or destruction of sentient-insentient etc. are not cause for bondage.

If those were also cause for bondage, then Siddhas, holders of Yathakhyat charitra, Keval gyanis, Munis practicing Samiti  also  should have bondage. But since they do not have bondage then those reasons suffer from the fault of inconsistency. Hence cause for bondage are raga etc. only – this is for sure.

Here the Munis indulging in practices of Samiti are included but the Avirat-Deshavirat (4^th and 5^th gunasthana) people are not included since they do not practice external Samiti. They do accrue certain bondage due to raga of charitra moha kind hence in the context of total lack of bondage, they have not been included. However from the point of view of internal bondage they can also be deemed to be bondage free.

Same is described by the kalash next:

Shloka 164:  What is the cause for karma bondage?  The loka filled to the brim with pudgalas of karma type is not the cause; Vibration form yoga i.e. activities of  mind-speech-body  are also not the cause; different types of tools and situations are also not the cause and destruction of sentient-insentient are also not the cause.

Then what is the cause for karma bondage? – The upayoga of the soul which indulges in oneness with bhavas of raga etc., those raga etc. alone are the cause for bondage of the jivas.

Explanation: Here from the point of view of Nishchaya naya only raga etc are described as cause for bondage.

Now Samyakdrishti person does not indulge in raga etc in upayoga. Knowing the difference of upayoga and raga etc. he does not accept ownership of raga etc. Hence he does not accrue bondage due to the above described reasons, as told next:

Gatha 242:  Just as the same person, removing all applications of oil etc., practices with weapons in a place full of dust.

Gatha 243: In the same way that person, penetrates and chops the ground underneath the Tal tree, banana trees, and bunch of bamboos ; thus indulges in destruction of sentient and insentient objects.

Gatha 244: Thus indulging in destruction and usage of different types of equipments, it should be considered from the point of view of reality that why that person does not accrue bondage of dust?

Gatha 245: The lack of application of oil on that person, that alone is definitely is the cause for non accrual of dust and not all other  activities of the body.

Gatha 246: In the same way, the Samyakdrishti Jiva is engaged in  several types of yoga activities, still he does not engage in raga etc. in his upayoga and therefore he does not accrue bondage of karma dust.

Commentary : Just as the same person, after removal of oil and such slippery materials, practices with the same weapons in the same  naturally dusty ground, using the same different kinds of tools, indulges in destruction of the same sentient – insentient objects and still does not accrue bondage of dust since he lacks the application of oil which was the cause of dust bondage. In the  same way the Samyakdrishti person, without indulging in raga in his soul, in the same loka filled with pudgalas of karma type, indulging in same activities of mind-speech-body, using the same kind of tools, engaged in destruction of the same sentient-insentient objects, does not accrue karma dust bondage, since he lacks the yoga of raga which is the cause for bondage.

Explanation: Samyakdrshti lacks the indulgence in ragas in spite of engaging in all other activities described above hence he does not accrue bondage of karma dust. The same has been explained earlier also.

Same is described by the kalash next:

Shloka 165: With above reasons, even though the loka is filled with karmana vargana so let it be; yoga of the form of vibration activities of mind-speech-body is there so let them be;  above described tools such as body, senses etc. are there so let them be; destruction of sentient-insentients is there so let them be; still this samyakdrishti does not bring ragas into the activities of upayoga and remaining only of the form of knowledge, does not accrue bondage for any of the above reasons. – such is the unshakable  samyakdrishti.  Oh see! Such is the great glory of samyakdarshan.

Explanation: Here the awesome glory of samyakdarshan is described. Loka, yoga, tools and destruction of sentient-insentient are not called cause for bondage. This should not be misconstrued as ‘ killing of other jiva is not himsa (violence)’, hence freely one can indulge in violence. Here the meaning is that if unintentionally the other jivas are harmed then there is no bondage accrued. However where intentionally other jivas are harmed , then definitely there is presence of raga etc. in the upayoga, then due to such harmful bhavas the bondage would accrue for sure. Where the intent of saving a jiva has been called Mithyatva from the aspect of Nishchaya naya then why the intent of killing would not be Mithyatva ? It would surely be. Therefore the statement should be understood using the principle of nayas and believed accordingly. Believing singularly is just Mithyatva.

Now to consolidate the same meaning and promoting activities of Vyavahara naya the next kalash is stated:

Shloka 166: Although loka etc. are not decribed  as cause for bondage and only ragas are called as cause for bondage , even then the wise ones should not indulge in unlimited and uncontrolled reckless activites. Since the activites without restraints are surely cause for bondage. The gyani does indulge in karmas or activities without desire, which is not described as cause for bondage. He knows also and indulges in karmas also , are these two activities not contradictory ? – knowing and doing are definitely contradictory.

Explantion: In the previous gathas the loka etc. has not been called cause for bondage hence it should not be understood that external activities of Vyavahara have been totally denied as cuase for bondage. Gyanis indulge in unintentional activies without desire, hence they don’t incur bondage , however they should not  indulge in  carelessness. Indulgence without restraint is cause for bondage. There is contradiction between knowing and doing. If one remains knower then there is no bondage, and if he is doer then there would be bondage too.

Now it is told that the one who knows does not do, and the one who does, does not know. This is because one who does, has attachment for karma; the attachment is  ignorance and ignorance is cause for bondage. Same is described in kalash next:

Shloka 167: The one who knows, does not indulge in doing and the one who indulges in doing, does not know. This is so because, the one who indulges in doing has attachment towards karmas definitely. That attachment is called by Munis as adhyavasan of ignorance. Such adhyavasan is a trait of Mithyadrishti  and as a rule it is cause for bondage.

Now the conviction of Mithyadrishti is revealed in next gatha:

Gatha 247: The person who believes that ‘ I kill other jivas or harm them and I am killed by other jivas or they harm me’ ; that person is oblivious, deluded, ignorant and opposite to that is gyani since they do not believe so.

Commentary : ‘ I kill other jivas and other jivas kill me’ – those who have such adhyavasaya i.e. definite belief, in reality it is ignorance. The one who has such adhyavasaya is ignorant. Due to such ignorance, he is mithyadrishti, and the one who does not have such ignorance is gyani and Samyakdrishti.

Explanation: ‘ I kill other jivas and other jivas kill me’ – such belief is ignorance. Those who have such belief, he is ignorant Mithyadrishti and those who do not believe this are gyani, samyakdrishti. Here it should be known that from the aspect of Nishchaya naya, the definition  of karta is such that the one who manifests independently in whichever bhava, he is called the karta  of that bhava. In reality no one can kill anybody. Those who believe that one can kill another is agyani. Calling karta from aspect  of nimitta-naimittik bhava is statement of Vyavahara naya; therefore believing rightly is samyakgyan.

Now it is enquired that why the adhyavasan is ignorance? – It is answered by the next gatha:

Gatha 248: Jivas die due to loss of Ayukarma – so is told by Jina deva. Hence  O brother! Your belief that ‘I kill other jivas’ , this is ignorance since you cannot take away  their ayukarma hence how can you kill them? 

Gatha 249: Further death of Jivas occur on loss of Ayukrama- so is told by Jina deva.  Hence o brother! You belief that ‘ I am  killed by other jivas’, this is your ignorance since other jivas cannot take away your ayukarma hence how could they kill you?

Commentary: Definitely the death of Jivas occur due to loss of their individual ayukarmas. If the ayu has not expired then nobody is capable to cause their death. Nobody can take away ayukarma of somebody else, since ayukarma expires only on our own usage. Hence no one is capable of killing somebody else. Those who believe or think that ‘I kill others or others kill me’ – such adhyavasaya is definitely ignorance.

Explanation: ‘ Whatever be the belief of Jivas and if things do not happen as per that belief’, then that alone is ignorance. My death cannot be caused by others and I cannot cause death of others, even then this jiva believes otherwise, then that alone is ignorance- this is statement from primacy of Nishchaya naya. From the aspect of nimitta-naimittik bhava the loss-gain of paryaya is called death-birth. There the person with whose nimitta the act was carried out is called responsible for the act (killing of someone else) but such a statement is Vyavahara. Here it should not be misunderstood that the Vyavahara naya is totally negated. Those who do not know Nishchaya, to remove their ignorance only, such statement is made. After knowing this, knowing the two nayas without contradiction, the form of nayas should be properly understood.

37. Samayasar Gatha 229-236

Now the same is described by means of gathas. Firstly the Nihshankit Guna or the Nihshankit Ang is described:

Gatha 229:  The one who eliminates the cause of karma bondage  due to Moha of the form of bhavas of Mithyatva etc.  four pratyayas (components/divisions) without any hesitation; that soul should be known as Nihashank(doubt free) Samyakdrishti.

Commentary: Samyakdrishti is of the nature of Knowledge, firm like stone carving. Due to such nature, he does not have the four types of bhavas of Mithyatva, Avirati, Kashaya and yoga which cause doubts which result in karma bondage. Hence he is Nihshank and he does not have bondage on account of doubts.

So what is there? – only Nirjara is there.

 Explanation: Samyakdrishti does undergo fruition of karmas , however he does not have ownership of it hence he is not karta of it by himself. Therefore in spite of fruition of karma of fear, without having doubts, he does not deviate from his nature and remains Nihshank only. Therefore he does not accrue bondage due to doubts but the karmas shed away giving their results.

Now Nihkanshit guna (quality of being desire free) is described:

Gatha 230: The soul who does not have any desires towards the fruition of karmas and  all dharma of things, such consciousness form soul should be known as Nihkankshit (desire free) Samyakdrishti.

Commentary: Samyakdrishti has nature of knowingness firm like a stone  carving, hence he does not have any desires towards the fruition of any karmas  and  the dharmas of all things. Thus he is Nihkankshit (desireless) and he does not have bondage on account of desires.

Then what is there ? – Just Nirjara is there.

Explanation: Samyakdrishti does not have desires towards fruition of karmas and all dharmas i.e. glass-gold etc., praise-abuse etc. words form pudgala manifefstations etc., or different dharmas believed by other believers of different religions which are totally singular form. Hence he does not accrue bondage which is caused by desires. 

When presently suffering is intolerable then  the desire to eliminate it is generated out of fruition of charitra moha. However he is not karta of the same. Knowing it to be fructification of karmas he remains knower only therefore gyani does not accrue karmas out of desires.

Now Nirvichikitsa (disgust free) guna is described in next gatha : 

Gatha 231: The Jiva who does not show any melancholy or disgust towards all dharmas of all the things ; that soul should definitely be called as Nirvichikitsa (disgust free) Samyakdrishti.

Commentary:   Samyakdrishti has nature of knowingness firm like a stone  carving, hence he does not have disgust or melancholy towards all the dharmas of all the things. Hence he does not accrue bondage out of repulsion.

Then what is there? – There is Nirjara only.

Explanation: Samyakdrishti does not display any disgust or repulsion towards different natures of thing like hunger-thirst, heat-cold etc.  bhavas, excreta etc.soiled objects. Although he does undergo the fruition of Jugupsa (disgust) karma but he does not remain karta of the same. Hence he does not accrue bondage out of disgust. The karma gives its results and sheds aways hence it is Nirjara only.

Now Amudhadrishti (unblurred perception) guna is described in next gatha:

Gatha 232: The jiva who does not have blurred perception or blemished concept towards all the bhavas i.e. he knows the thing as it is; that samyakdrishti consciousness form soul should be called Amudhadrishti definitely. 

Commentary: Samyakdrishti has nature of knowingness firm like a stone  carving hence he does not have Moha towards all the bhavas therefore he is Amudhadrishti (unblurred perception) therefore he does not accrue bondage out of blurred perception.

The what is there? –There is Nirjara only.

Explanation: Samyakdrishti knows the nature of all the things correctly, and he does not have any unreal expectations from them due to lack of raga-dwesha-moha. However due to fruition of charitramoha, bhavas of the nature of good or bad are generated. Knowing them to be due to the force of  fruition, he does not become karta of those bhavas. Therefore he does not acquire bondage  due to Mudhadrishti (blurred perception). The karma gives fruition and sheds away hence only nirjara is there.

Now Upagoohan(Hiding other’s faults) guna is described in next gatha:

Gatha 233:  The Jiva who is engaged in the worship of Siddhas and hides all the dharmas of all other things; he should be known as Samyakdrishti engaged in Upagoohan.

Commentary: Definitely the Samyakdrishti is engaged in increasing all the capabilities of the soul  by means of knowing nature firm as stone carving, hence is known as Upavrinhak ( increasing own qualities). Therefore he does not accrue bondage due to weakness of his own qualities.

Then what is there? – Only Nirjara is there.

Explanation: Samyakdrishti has quality of Upagoohan which implies hiding the faults of others. However here the statement is made with primacy of Nishchaya Naya which says that he engages his own upayoga in worship of Siddhas and thus he is Upagoohak of all dharmas. In other words, being engaged in worship of Siddhas does not give opportunity to observe the dharmas of all other things and hence they are all concealed.

The same quality is also known as Upavrinhak (increasing own qualities). By engaging own upayoga in the worship of siddhas, all the qualities of soul are increased and soul becomes stronger. Therefore the bondages caused by the weaknesses does not occur, and only Nirjara results. Although so long as Samyakdrishti has fruition of Antaraya, the weakness is present however there is no weakness in intent. Instead there is a sincere effort to overcome the fruition of karmas according to his strength.

Now Sthitikaran (reestablishing) guna is described in next gatha:   

Gatha 234: The Jiva who reestablishes his own soul deviating from the path; that consciousness form soul should be known to be equipped with sthitikaran ( reestablishing ) guna(quality).

Commentary: Definitely the Samyakdrishti is knowing natured firm like stone carving. Therefore if his own soul deviates from the path of Samyakdarshan-Gyan-Charitra form Moksha Marg, then he reestablishes himself again back to the right path. Therefore he is equipped with the sthitikaran guna. Hence he does not accrue bondage on account of losing the right path.

Then what happens ? Only Nirjara is there.

Explanation: If the own soul deviates from the Moksha marga of his own nature then it is brought back to the right path by means of Sthitikaran quality. Hence he does not accrue bondage on account of losing the path but only Nirjara is resulted. 

Now Vatsalya(Affectionate) guna is described in next gatha:

Gatha 235: The Jiva who is affectionate towards three types of saints i.e. Samyakdarshan-gyan-charitra  or  Acharya-Upadhyaya-Sadhu – souls belonging to these three states and the Moksha Marg denoted by them ; he should be called Samyakdrishti equipped with Vatsalya (affectionate) bhava.

 Commentary: Definitely the Samyakdrishti is knowing natured firm like a stone carving having knowledge of oneness with self. Therefore he is affectionate towards the Samyakdarshan-gyan-charitra form Moksha Marg i.e. he is caring and kind. Hence he does not accrue bondage of karmas due to non traversing of path.

Then what is there? Only Nirjara is there.

Explanation: Bhava with affection is called Vatsalya. Hence the one who is affectionate towards the own nature of Moksha marg form, he does not accrue bondage of karmas due to non traversing of the right path. The karmas shed aways after fruition hence only Nirjara is present.

Now Prabhavana (glorification) guna is described in next Gatha:

Gatha 236: The Jiva who mounts on the chariot of the form of knowledge and traverses on the path travelled by mind form chariot; he should be known as Samyakdrishti engaged in the glorification of the knowledge of Jineshwar.

Commentary:   Definitely the Samyakdrishti is knowing natured firm like a stone carving due to which he glorifies all the qualities of knowledge by enhancing and demonstrating them. This is prabhavana (glorification). Therefore gyani does not accrue bondage of karmas due to diminishing ( non prabhavana) of the knowledge.

Then what is there? Only Nirjara is there.

Explanation: Glorification, promotion etc. is Prabhavana. The Jiva, who with continuous practice of his knowledge reveals it, enhances it; he acquires Prbhavana ang. He does not accrue karma bondage for non prabhavana. The karmas shed aways after result hence only Nirjara is there.

 In this gatha it is told that the Jiva  who mounts his soul in knowledge form chariot and traverses , he is samyakdrishti equipped with prabhavana of knowledge- this is Nishchaya prabhavana.  Just as in Vyavahara the Jina statue is mounted on a chariot and taken around to villages, forests etc. for prabhavana; the same way it should be understood here.

In this manner the Nihashankit etc. eight gunas (qualities) of samyakdrishti gyani are described to be cause for Nirjara. In the same way other qualities of samyaktva should be known to be cause for Nirjara.

Here the description is given from the viewpoint of Nishchaya naya, hence the manifestations of soul itself are called Nihshankit etc.; in brief it is as follows:

1. The samyakdrishti soul who is doubt free in his own knowledge and belief and does not deviate from them due to nimitta of fear or does entertain doubts, he possesses Nihshankit( doubt free) guna.

2. The one who does not desire the fruition of karmas or dharmas of others things, he possesses the Nihkankshit(desire free) guna.

3. The one who does not show disgust in the dharmas of a thing has Nirvichikitsa(disgust free) guna.

4. The one who is not ignorant of the nature of thing, knows it as it is, possesses Amudhadrishti (non ignorant) guna.

5. The one who reestablishes the soul deviating from the path, he possesses the Sthitikaran (reestablishing)guna.

6. The one who engages the soul in its pure nature and enhances its qualities, ignores all other dharmas, possesess Upagoohan(increasing own qualities) guna.

7. The who keeps special affection towards nature of self, he possesses Vatsalya (affectionate)guna.

8. The one who reveals the knowledge quality of soul and glorifies it, possesses Prabhavana ( glorification) guna.

All the above qualilites do not allow bondage of karmas incurred due to their opposite defects. Hence in the presence of these qualities the manifestations of doubts etc. on account of fruition of charitra moha results in Nirjara only and not bondage since bondage has been considered primarily in the presence of Mithyatva. 

In the Siddhant Granths it is written that the samyakdrishti also incurs bondage as per their gunasthanas  due to fruition of charitra moha. However that bondage should also be treated as Nirjara only since just as Samyakdrishti sheds even the Mithyava karma at the time of its fruition ; in the same way the newly bonded karmas are also shedded. Samyakdrishti does not have ownership of the karmas ; hence those karmas are not cause for future bondage and they are just Nirjara form only.

Just as some person borrows some money from another person then he does not have ownership with that money. He completes whatever activity with the money as required and returns the money to the owner as per his promise on time. Even when the money is lying in his own house, he does not have ownership of it , hence that person does not bondage with that money, instead it can be treated as if returned.

In the same way Gyani treats the karma-dravya as extrinsic, hence he does not develop ownership of it. Therefore even with the presence of karmas it can be treated as Nirjara only – so it should be known.

In the same manner the Nihshankit etc. eight qualities should be treated from the aspect of Vyavahara naya in the context of Vyavahara Moksha Marga, and understood-

1. Not doubting the words of Jina and not deviating from the Vyavahara Darshan-gyan-charitra in spite of fear is Nihshankit Guna.

2. Not deviating from Vyavahara moksha marga  on account of desires of world- body-enjoyments  and desires of other faiths is Nihkankshit guna.

3. Not indulging in disgust in activities of Vyavahara moksha marga on account of impure and smelly objects etc. is Nirvichikitsa guna.

4. Not keeping blurred perception in the subjects of Deva-shastra-guru, ways of the world, other faiths, nature of things etc., and treating it correctly is Amudhadrishti guna.

5. Ignoring and suppressing the faults of saintly people on account of fruition of karmas and promoting the activities of Vyavahara Moksha marga are Upagoohan and Upavrihan gunas in order.

6. Stabilising someone faultering in Vyavahara Moksha marga is sthitikarana guna.

7. Having special affection towards people practicing Vyavahara moksha marga is Vatsalya guna.

8. Promoting the activities of Vyavahara Moksha marga in different ways is Prabhavana guna.

All the above have been stated from the point of view of Vyavahara naya, however in the statements from the point of view of Nishchaya naya they are ignored. From the point of view of pramana drishti of the form of samyak gyana both are predominant. Hence there in no contradiction in the faith of syadavada.

Now the Nirjara adhikar is completed here. Now the glory of samyakdrishti who  knows the real form of Nirjara , prevents the bondage of new karmas  and sheds them, is described in next kalash:

Shloka 162: Samyakdrishti Jiva engrossed in his own manifestation, flowing in the form of a continuous stream of knowledge encompassing all, having no beginning or middle  or end, dances on the  stage of purity in the middle of the wide akash(sky).

How is that samyakdrishti? – Blocking the bondage of new karmas as described above and conjoined with his eight Angs (divisions), destroys the previously bonded karmas by means of Nirjara. 

    

Explanation: Samyakdrishti does not accrue new bondage on account of doubts etc. and since he manifests with all eight Angs hence previously  bonded karmas are destroyed on account of Nirjara. Therefore just as a person dances on a dance stage after drinking liquor, in the same way the Samyakdrishti enjoying the continuous stream of knowledge dances on the stage of the form of pure  Akash. 

  

   Here someone enquires that you say that samyakdrishti does not accrue bondage and he manifests in Nirjara but as per Siddhant Granths in the description of Gunasthanas, bondage has been stated for  avirat samyakdrishti and beyond them also. The job of Ghati karmas is to destroy the qualities of soul, hence the qualities of darshan-gyan-sukh-virya etc. are also damaged, therefore samyakdrishti also accrues new bondage due to fruition of charitra moha karmas. If bondage is not accepted in spite of fruition of Moha then why should Mithyadrishti be not described as not having bondage in spite of fruition of Mithyatva and Anantanubandhi ?

The answer to the above is that the prime cause for bondage is fruition of Mithyatva and Anantanubandhi only and Samyakdrishti does not have their fruition. Although the fruition of charitra moha causes some damage to sukh guna and without the presence of Mithyatva, Anantanubandhi and other karmas of that category, the Ghati karmas and Aghati karmas are also bonded having low intensity and duration; even so they are not of the type bonded in the presence of Mithyatva and Anantanubandhi. 

 The cause for endless transmigration are Mithyatva and Anantanubandhi. Hence after their destruction, there is no bondage and since the soul has become gyani then there is no need to count other bondages. How long the leaves will remain green after the tree is cut? Hence in this Adhyatma Shastra the subject of gyani-agyani is dealt from the general point of view. Although after becoming gyani also some karmas do remain, but they too will get destroyed sequentially.   

Just as some poor person used to reside in a hut. By some fruition of fate, he acquires a huge palatial house and money. But that palace has lot of dust acquired over long period. That person, the day he moves into that palace, he becomes rich owner of it from the same day. Now only dust remains to be   removed. That too he keeps clearing depending upon his capability sequentially. When all the dust will be removed then it would become bright and he would enjoy extreme pleasures naturally – so it should be known.

In this manner the Nirjara had entered the stage, which revealed its nature and exited.

This completes Nirjara Adhikar with 236 gathas and 162 kalashs.

36. Samayasar Gatha 218-228

Same meaning is described in next gathas:

Gatha 218: Gyani by nature discards the attachment towards all dravyas; in spite of being surrounded by karmas he is not soiled by the dust of karmas. Just as gold does not get rusted in spite of lying in the mud.

Gatha 219: The agyani is attached towards all other dravyas and is ragi. Hence being surrounded by karmas he is soiled by the dust of karmas. Just as iron gets rusted lying in the mud.

Commentary : Just as definitely, gold does not get rusted in spite of lying in the mud since gold by nature does not get rusted.

In the same way, the gyani is visibly surrounded by karmas, even then he is not soiled by the karmas , since gyani has nature of abstaining from raga towards all other dravyas and he by  nature is not affected by karmas.  

On the other hand, iron gets rusted in the mud since its nature is that of getting soiled by the mud.

In the same way, the agyani is visibly soiled by the karmas when surrounded by karmas. Since Agyani is by nature attached to all other dravyas , hence he is of the nature of getting affected by karmas.

Explanation: Just as gold does not get rusted in the mud while iron gets rusted. Same way the gyani in spite of being surrounded by karmas is not bonded with karmas and agyani is bonded with karmas. This is the glory of knowledge and ignorance.

Same is described in next kalash while informing about the next gatha:

Shloka 150: In this world, whatever be the nature of a  thing, its nature is independent- that is the reality. Hence if someone desires to change that nature into that of another nature, he can never change that.

By this logic the knowledge always remains of the nature of knowledge and that knowledge cannot change into ignorance anytime- this is for sure.  Hence O gyani! You enjoy the enjoyments due to  fruition of karmas, you do not accrue bondage due to the misdeeds of others in this world.

Explanation: From the aspect of Nishchaya naya, the nature of a thing cannot be changed by anybody. Hence after attaining knowledge, nobody can convert it into ignorance. Hence here the gyani is told that you donot accrue bondage due to misdeeds of others, hence you enjoy the pleasures and do not have doubt in enjoying the pleasures. If you doubt then ‘other dravya can harm me’ – such belief would result.

In this manner ‘ other dravya can harm me’ such doubt has been dispelled. It does not mean that one is being instigated to be promiscuous  indulging in enjoyments  since being indiscriminate is bhava of ignorance- this would be told later.

Same is emphasized by means of example:

Gatha 220:   Just as a white natured conch shell eats live, non-live and mixed dravyas of several types; even then none can change his white form to black.

Gatha 221: In the same way the gyani also enjoys several types of live, non-live and mixed dravyas, even then none can change his knowledge into ignorance.

Gatha 222: Just as the same conch shell, whenever it discards its white form and turns black on its own, it discards whiteness at the same time.

Gatha 223: In the same way the gyani also discards his own knowledge on his own and turns ignorant at whichever moment, at that moment  only he becomes ignorant.

Commentary: Just as conch shell keeps eating other dravya but no other dravya is capable of changing his white form into black one because other dravya cannot be nimitta for changing bhava of someone else.

In the same way while enjoying other dravyas the gyani cannot be turned into ignorant by any other dravya definitely since other dravya cannot be nimitta for changing bhava of someone else. Therefore gyani does not accrue bondage on account of the nimitta of  fault of other dravya. 

However, the same conch shell even when it is not enjoying the other dravya or not, if it discards its whiteness and and manifests into black one on its own; then that white conch turns into black on its own.

In the same way , the same gyani, whether he is enjoying other dravyas or not,whenever it discards his own knowledge and manifests as  agyani, then his knowledge  definitely changes into ignorance on his own. Therefore gyani does not accrue bondage on account of someone else, but when he himself manifests as agyani then he accrues bondage on account of his own fault.

Explanation: Just as white conch does not turn black by eating others, and it  manifests into blackness on its own then only its turns black. 

In the same way gyani even while enjoying does not become agyani, when he himself manifests in ignorance form then he becomes agyani and accrues bondage.

Same is described by the kalash next:

Shloka 151: Here the gyani is addressed and told that O gyani! It is not advisable for you to indulge in any karma at any time. Even then if you say that ‘ although the other dravya is never  mine hence I enjoy it’ then Acharya says ‘ It is a matter of great sorrow that you enjoy whatever in not yours’ – in this manner are enacting deception.

O brother! If you say that ‘by enjoying other dravya, it does not accrue bondage’ – such is the statement in scriptures hence ‘I enjoy’ then we ask you ‘ do have the desires of the enjoyments ?’

Or do you manifest in knowledge form and remain within own nature , then you do not have bondage. But if you have desire for enjoyments then definitely you are immoral and you will accrue bondage as a rule due to this fault.

Explanation: It is not proper for gyani to indulge in karmas at all and if he enjoys knowing it to be other dravya then also it is not proper. The one who enjoys other’s dravya is called a thief or criminal in the world. Where it is said that enjoyment does not result in bondage, it is when the gyani enjoys without desire on account of fruition of karmas, then it is told that bondage is not accrued. However if he enjoys due to his own desire, then he is criminal himself and definitely he would accrue bondage.

Same meaning is strengthened with the next kalash:

Shloka 152: Definitely one should know that karma does not force the karta (doer ) to attach himself with its fruition that  ‘enjoy my fruition’. The one who is indulgent in karma and desirous of its results, he alone gets the fruition. Therefore the muni who is manifesting in knowledge form and detaches himself from the karmas, he does not accrue bondage of karmas in spite of indulging in karma.

How is that Muni? -Whose nature is that of detaching from fruition of karma.  

Explanation: Karma does not force the karta(doer) to attach himself with its fruition. Only the one indulgent in karma and desirous of its fruits only attains them. Therefore the gyani who manifests in knowledge form and does not have attachment towards karmas, nor desirous of the fruition in future, that muni does not accrue bondage.

Same is further strengthened with an example:

Gatha 224: Just as in this world, some person serves the king for the sake of livelihood then that king also provides him several benefits causing happiness.

Gatha 225: In the same manner, this person  named as jiva also serves the dust of karmas for the sake of benefits, then those karmas also provide him several enjoyments  causing happiness.

Gatha 226: Further, just as the same person does not serve the king for the sake of livelihood then that king also does not provide him with those benefits which cause happiness.

Gatha 227: In the same way the Samyakdrishti, does not serve the dust of karma for the sake of pleasures, then that karma also does not provide him with different enjoyments  causing pleasures.

Commentary: Just as some person serves the king for the sake of benefits then the king also provides him benefits; in the same way the jiva serves the karma for the sake of benefits, then that karma also provides him with benefits.

Further, just as the same person does not serve the king for any benefits, then the king also does not provide him with any benefits; in the same way the Samyakdrishti does not serve the karma for any benefits and the karma also does not provide him with any benefits.- this is the summary.

Explanation: If some person indulges in karmas with some desire of benefits  then he receives those benefits. If he indulges in those karmas without desires then he does not get any benefits.

Now the doubt is raised that why should he indulge in karma without desire of any benefits? This doubt is removed by the next kalash:

Shloka 153: The one who has discarded benefits of the karma and still indulges in karma, we cannot make judgement of it but this much is clear that this gyani also is forced to indulge in karma for some reasons. During that  whether the gyani remains stationary in the supreme real knowing nature and indulges in karma or not – who can tell?

Explanation: Although gyani indulges in karma under influence of others, even so the gyani does not deviate from the knowing nature. Then whether that gyani is indulging in karma or not, we cannot know.

Then who knows it? – Gyani alone knows the state of gyani; agyani is not capable of knowing the manifestation of gyani. Here it should be understood that gyani implies all from fourth gunasthana (avirat samyak drishti) onwards. There the avirat samyakdrishti, deshvirat and munis indulging in ahaar (food) and vihar (movement) have external activities , even so internally they are bright due to lack of Mithyatva and insignificant amount of passions. This brightness, they alone know and the Mithyadrishti people cannot know since he is bahiratma ( soul not knowing himself) and consider the external activities only as a measure of good or bad. Antaratma (soul knowing himself) samyakdrishti person’s manifestation cannot be known to a Mithyadrishti (bahiratma).

Now in support of the same meaning it is told that Gyani has a quality of Nihashankit ( doubt free) which is stated by next kalash:

Shloka 154: Such bravery is possible only for samyakdrishti people. In spite of suffering   gravest calamities they do not deviate from the path of knowledge while all other people of the three lokas (worlds) give up their paths out of perturbation due to fear. 

       

How are those samyakdrishti ? – fearless by nature due to which without any doubt know their own soul cannot be killed by anyone – he is with such a body with knowledge , knowing thus their own soul they manifest.

Explanation: Samyakdrishti has the quality of being Nihshankit ( doubt free), hence even if such a calamity falls that people of three lokas give up their paths out of its fear, even then samyakdrishti believing his own nature to be knowledge form body does not deviate from knowledge. Hence he does not doubt that with this calamity he would be destroyed.  Although paryaya may get destoyed but that is its nature.

Same is described by the Gatha next:

Gatha 228:  Samyakdrishti jiva are Nihshank (doubt free) due to which they are fearless. Since they do not have seven types of fears hence they are Nihshank.

Commentary: Samyakdrishti people are always without desire of the fruition of karmas hence they always manifest without paying attention to karmas. For this reason definitely they are very Nihshank , with extreme assurance and totally fearless.

Now seven types of fears are described by kalash. Firstly the fears of this loka and the nether loka are told :

Shloka 155: The conscious form loka belongs to soul different from other. That is permanent, one and explicit to all Jivas which this gyani soul alone observes separately.

There the gyani soul thinks that the conscious loka alone is his loka. There is no other loka or nether loka different from it. Thus contemplating why should gyani have fear of this loka or nether loka ? Hence he does not have fear. Thus being Nihshank that gyani continuously experiences himself as knowledge form.

Explanation: In the current birth people have the fear that ‘what kind of harm may befall on me in this loka?’ – this is fear of this loka and ‘what may happen in nether loka?’ – this is the fear of nether loka. Hence Gyani knows that his own loka is consciousness form permanently which is explicit to everyone. The nether loka is different from this loka. My loka cannot be harmed by anyone – thus contemplating gyani experiences himself as naturally knowledge form. Hence how can he have fear of this loka or nether loka? – he does not fear them.

Now the fear of pain is described next:

Shloka 156:   Gyani people have only one anguish that being unperturbed they experience their own knowledge nature by their own knowledge bhava by means of the undifferentiated vedya-vedak bhava i.e. the self being experienced  by the one experiencing self  continuously. Gyani does not have any other type of pain hence why should he fear pain? He does not. Therefore   being Nihshank he continuously experiences his own knowing nature.

Explanation: The fear of pain is the fear of experiencing happiness or unhappiness. Gyani experiences only his own knowing nature. He does not know the pain caused by the others as pain hence he does not have fear of the pain caused by others. Therefore gyani being fearless always experiences his own  knowledge.

Now the fear of unprotected is described:

Shloka 157: Gyani contemplates that the substance is always existent and can never be destroyed – this is the rule of the thing. Knowledge is by itself existent substance, hence definitely it does not need protection by anybody. There is no reason for knowledge to be unprotected hence why should gyani have fear of unprotected? He does not. Gyani being Nihshank always experiences his own knowledge nature.

Explanation : Gyani knows that a thing is always existent and is never destroyed and knowledge is also a thing by nature. Hence it does not have anything which needs protection such that it would be destroyed without protection. Therefore gyani does not have fear of unprotected. He always experiences the knowledge being doubt free.

Now the fear of agupti ( unhidden) is described:

Shloka 158: Gyani contemplates that the own  nature of a thing is totally concealed, wherein nobody else can enter. Knowledge is nature of Jiva which is not artificial in which there is nothing unhidden, hence gyani does not have fear of unhidden. Therefore being doubt free  the gyani always experiences his own natural  knowing nature.

Explanation: The name of a fort or castle in which nobody can enter is called secret place ( gupti) so that a person could stay without fear. Where such a secret place is not available and is open, it is called agupti (unhidden). Person staying in such place can have fear of agupti.

Now the Gyani knows that in reality in the own nature of a thing another thing cannot enter  and that is paramgupti (highest secrecy). The nature of soul is knowledge, in which none can have entry, hence why should gyani have any worry? Gyani being doubt free experiences his own knowledge nature continuously.

Now fear of death is described:

Shloka 159:  Gyani contemplates that separation of life is called death, but in reality the life of soul is knowledge only, which is permanent and can never be separated. Hence this soul does not have death , so why should the gyani have fear of death who knows this? Therefore being doubt free the Gyani always experiences his own knowledge continuously.

Explanation: In the world the destruction of senses etc. is termed as death. But in reality the soul does not have senses etc. as life. In reality knowledge only is life which is indestructible hence the soul does not have death. Therefore gyani does not have fear of death. Therefore being doubt free the Gyani always experiences his own knowledge continuously.

Now fear of unexpected is described:

Shloka 160: The gyani contemplates that this knowledge is one, eternal, infinite, immovable and is siddha by itself. So long it is there, till then it is same in which someone else cannot fructify. Hence something unexpected can fructify- there is nothing like that. Thinking this why should he have fear of the unexpected? Therefore being doubt free the Gyani always experiences his own knowledge continuously.

In this way the gyani does not have seven types of fear.

Here the question is raised that avirat samyakdrishti is also called Gyani who is observed to be scared on fruition of karma of fearful nature hence how can gyani be called fearless?

Its reply is that the gyani does have fear on account of the nimitta of fruition of fear karma and he is not able to suffer it. Due to the fruition of strong Antaraya  karma they are weak and hence they try to treat the fear also. However that fear is not such which could cause them to deviate from the knowledge and belief of own nature. The fear they have is on account of the fruition of fear karma  part of Mohaniya karma. Hence they do not take ownership of it and remain knower only. 

Now it is told that the characteristics(bhavas) of Samyakdrishti, of the form of Nihshankit etc. cause nirjara of the karmas, hence they do not accrue bondage due to doubts etc. – this is informed by next kalash:

Shloka 161: Since the characteristics(bhavas) of samyakdrishti, of the form of Nihshankit etc., destroy all the karmas, cause nirjara; hence in  spite of fruition of these karmas again, the new karmas are not bonded again in the least. These karmas were bonded in the past; experiencing their fruition it definitely results in their nirjara.

How are the Samyakdrishti? – Having singular nature firm like a carving in the stone, filled with their own nectar enjoying the knowledge completely.

Explanation: Although the samayakdrishti had accrued bondage of karmas of fear etc in the past, he suffers their fruition also even then his qualities of Nihshankit  etc. remain existent which cause nirjara of the previously acquired karmas and he does not accrue bondage due to doubt etc.