35. Samayasar Gatha 209-217

Now it is said that thus believing the gyani maintains equanimity in the loss or gain of other dravya:

Gatha 209:  Gyani contemplates that even if other dravya gets damaged or broken, or someone takes it away, or destroyed , obliterated or for any  other reason goes away because definitely I do not have ownership of other dravya.  

Commentary: The other dravya gets damaged or broken, or someone takes it away, or it gets destroyed, or or it goes away due to any other reason, even then “ I do not have ownership of other dravya since it is not ‘mine’, nor am I its ‘owner’; the other dravya alone is its ‘own’ and its ‘possessor’; I am ‘mine’ alone and I am my ‘owner’.” – This I know.

Explanation: The gyani does not have happiness or unhappiness of the loss-gain of other dravya.

Now the same is described with a kalash which also announces the next gatha:

Shloka 145: In this way, discarding all ownership in overall sense, now that gyani desirous of discarding ignorance cause of misconception of self and others, gets prepared for discarding  each ownership specifically individually.

Explanation: Since ignorance is the cause for misconception of believing self and others as same ; and for the same reason the other dravya is possessed.

In previous gathas the possessions were discarded in a general sense. Now in the next gathas, to remove ignorance, they are discarded specifically individually by taking their names. 

Gatha 210: Gyani is devoid of possessions since he is not desirous of owning possessions. Therefore he does not desire Dharma hence he does not have possession of Dharma. Gyani is just the knower of Dharma.

Commenatry: Desires are possessions. The one who does not have desires, does not have possessions. Desires are borne out of ignorance. Gyani does not have ignorant bhavas. Gyani indulges in bhavas of knowledge only. Therefore due to lack of ignorant bhavas or lack of desires, Gyani does not desire Dharma.

For this reason the Gyani does not have possessions of Dharma. On account of having bhavas of knowing kind only, Gyani is just the knower of Dharma.

Now it is told that Gyani does not possession of Adharma either:

Gatha 211: Gyani is devoid of desires since he is called possession less. Therefore Gyani does not desire Adharma hence he does not have possession of Adharma. Therefore Gyani is just the knower of Adharma.

Commentary :  Desires are possessions. The one who does not have desires, does not have possessions. Desires are borne out of ignorance. Gyani does not have ignorant bhavas. Gyani indulges in bhavas of knowledge only. Therefore due to lack of ignorant bhavas or lack of desires, Gyani does not desire Adharma.

For this reason the Gyani does not have possessions of Adharma. On account of having bhavas of knowing kind only, Gyani is just the knower of Adharma.

In this manner in the gatha the term Adharma should be replaced with raga,dwesha, moha; anger, pride, deceit,greed; karma,nokarma; mind, speech, body; ears, eyes, smell, taste and touch , these sixteen terms to create sixteen gathas and described. Further from this sermon other subjects  should be considered.   

Now it is told that Gyani does not have possession of taking food:

Gatha 212: The one who is without desires is also without possessions. Gyani does not desire food , hence he does not have possession of food. Therefore gyani is just knower of food.

Commentary: Desires are possessions. The one who does not have desires, does not have possessions. Desires are borne out of ignorance. Gyani does not have ignorant bhavas. Gyani indulges in bhavas of knowledge only. Therefore due to lack of ignorant bhavas or lack of desires, Gyani does not desire food.

For this reason gyani does not have possession of food. Gyani just have bhavas of knowing nature hence he is just knower of food.

Explanation: Gyani does not have desire for food also hence gyani does not have possession of the partaking of food.

Here question is asked that even Munis do take food, therefore do they desire food or not? How can they take food without desire?

Answer: Although due to fruition of asatavedaniya karma, strong pangs of hunger are generated, due to fruition of Viryantaraya karma the pangs of hunger are not tolerable and due to fruition of charitra mohaniya karma the desire for taking food is generated; even then the Munis realise that this desire is due to fruition of karmas  and wish to get rid of it like a disease.

Munis do not have desire for having attraction to desire i.e. they do not wish that this desire should continue for ever; hence they do not have desire of the ignorant kind. Gyani(muni) does not have ownership of the karma generated desire ; hence gyani is knower only of the desire. This statement should be understood from the point of view of shuddha naya.

Now it is told that gyani does not have possession of the drinkable material:

Gatha 213: The one without desire is described as one without possessions. Gyani is not interested in drinking water or other drainkable materials. Therefore gyani does not have possession of drinkable material. Therefore gyani is knower of the drinkable materials only.

Commentary : Desire is possession. The one who does not have desire does not have possession also. Desire is bhava of ignorance. Gyani does not indulge in bhavas of ignorance, his bhavas are of the nature of knowledge only. 

Therefore gyani does not wish to drink in the absence of bhavas of ignorance.

Therefore  gyani does not have possession of drink. Gyani in the presence of bhavas of knowledge remains just the knower of the drink.

Explanation: The subject of drink as possession should be understood in the same way as described for food as possession earlier.

Now it is told that gyani does not desire other karma generated bhavas of several kinds in the same way:

Gatha 214: In this manner, including the bhavas described above gyani does not desire all the bhavas of several kinds because he is of the knowing nature as a rule. Hence Gyani is without attraction towards all subjects.

Commentary: Thus including the bhavas mentioned above, gyani does not have desire of other bhavas of several kinds which are of the nature of other dravya.

Therefore gyani does not have possession of the bhavas of all the other dravyas. This establishes the extreme non possessive nature of the gyani.

Now this gyani being devoid of the possession of all the other  bhavas , thus discarding all the ignorance, being absolutely possessionless, being of the knowing nature, firm like a stone carving, different from all other dravyas, experiences the dense knowledge form soul directly.

Explanation: Inclusive of the bhavas described above, gyani does not have possessiveness of all the other bhavas since he knows them as non desirable. Hence he does not wish to acquire them. He only undergoes the fruition of the bhavas dispassionately. Due to the lack of the bhavas of the desires of the world, body, or enjoyments , he does not have possessions either.

Same is described as a kalash next:

Shloka 146: Although gyani experiences the effects of the fruition of previously bonded karmas , in spite of it, due to the lack of attraction towards them, definitely those pleasures do not become possessions.

Explanation : If the Jiva enjoys resulting materials obtained due to the fruition of previously bonded karmas with ignorance form raga bhava then he has indulged in bhava of possessions. However the gyani does not have bhavas of raga of the form of ignorance. He just undergoes  the fruition experience. Gyani knows that the previously bonded karmas have fructified, and now their term is over , hence he does not desire them in future.

Thus gyani does not have raga form desires, hence they are not his possessions either.

Now it is told that gyani does not have possession of all the times:

Gatha 215: Gyani enjoys the fruition at the present times with consistent knowledge of separation with them, hence he does not possess them. He does not desire the fruition for future times hence he does not possess them either. Further the past times have already passed hence it should be understood without saying that he does not have possession of them either, since how can gyani desire pleasures in the times already passed ?

Commentary : The enjoyments of fruition of karmas are of three types-  previous times (already passed), present times and future times.

The enjoyments of previous times have already passed , hence they are gone; therefore those enjoyments are not subject of gyani’s possessions.

If the enjoyments of future times are desired then they form possession bhava, but gyani does not have desire for future enjoyments. Hence they too do not form possession bhava, since gyani has already known the fruition of those karmas as harmful, therefore why would he desire for enjoyments of their fruition in future?

Further, if someone is indulging in enjoyments at present with bhavas of raga then it would generate bhavas of possession, but gyani is not seen to be indulging in enjoyments at present with bhavas of raga  since gyani does not have raga bhavas of the nature of ignorance.

If that gyani is indulgent only with bhavas of separation with them, then definitely he does not have possession of them. The gyani has such understanding that ‘ whatever is acquired, it would be surely separated one day’; hence do not have attachment towards destructible. Therefore enjoyment of present fruition of karmas is not possession for gyani.

Explanation: The past has already gone, future is not desired and there is no attraction in the present. What is considered as harmful, how can one have desire towards them? Thus the enjoyments of fruition of karmas in all the three times is not possession to the gyani.

At present also whatever the gyani appears to be indulgent in, is due to the fact that he is not able to tolerate the suffering hence he treats it like a disease- this is the fault of his weakness.

Now it is asked that why does the gyani not desire the fruition of karmas in future times? Its answer-    

Gatha 216: The bhava being experienced is called Vedak bhava. The bhava desired to be experienced is called Vedya bhava. Both the bhavas Vedak and Vedya are generated in the soul sequentially and not together. Both these bhavas are destroyed every samaya but the soul is permanent in between these two bhavas. Therefore gyani soul is knower of the two types of bhavas, hence gyani does not desire the two types of bhavas.

Commentary : The gyani keeps experiencing the knowing nature of self which is firm like a stone carving permanently since his nature is eternal. On the other hand the Vedak bhava i.e. the bhava  being experienced and Vedya bhava i.e. the bhava desired to be experienced are Vibhava bhava since they are generated and destroyed, both are transient. Hence both bhavas are destructible, momentary.

Now it is considered that by the time the Vedak bhava capable to experiencing the vedya bhava i.e. the  bhava desired to be experienced,  is generated , the vedya bhava would have been destroyed. Hence after its destruction, whom would the vedak bhava experience?

If it is said that the Vedak bhava would experience another Vedya bhava being generated after the desired Vedya bhava, then before the generation of the other Vedya bhava , the Vedak bhava would have been destroyed , then who would experience the other Vedya bhava?

If it is said that another Vedak bhava being generated after the present Vedak bhava would experience that other vedya bhava, then prior to generation of other Vedak bhava , that other Vedya bhava would have been destoyed, which Vedya bhava  would be experienced by that Vedak bhava?

In this manner there is irregularity between the bhavas desired to be experienced and bhavas being experienced and nothing is stationary. Knowing this irregularity, the gyani does not desire anything.

Explanation: The Vedak bhava is the bhava being experienced at the moment and the Vedya bhava is the bhava desired to be experienced, both have a time difference.When Vedak bhava is present then Vedya bhava is absent and when vedya bhava is present then Vedak bhava is absent.

By the time Vedak bhava is generated, the Vedya bhava has been destroyed, then whom does the Vedak bhava experience? By the time Vedya bhava is generated, the Vedak bhava has been destroyed, then without Vedak bhava who would experience the Vedya bhava?

Therefore knowing both to be destructible, the gyani remains knower himself.

Here question is asked that the soul is permanent hence why soul is not called the as the one experiencing  both the bhavas?

Answer: Both the Vedka and Vedya bhavas are Vibhava bhava, and not of the nature of the soul. The desired Vedya bhava is destroyed before the generation of the Vedak bhava, hence desired enjoyment has not occurred , therefore  why should Gyani desire in futility? If desired experience is not realized then such desire is ignorance only.

Same is described by kalash next:

Shloka 147:  Vedya-Vedak bhava are borne out of nimitta of karma hence they are vibhava bhavas, not swabhava bhava. They are transient i.e. destroyed ever samay. Hence gyani people do not indulge in desiring any bhava. They also do not desire any enjoyments of future. Thus gyani is totally detached having bhavas of reclusion.

Explanation: The Vedya –Vedak bhavas have a difference of time in experiencing, hence they do not coincide and  they cannot be fulfilled. Hence why should gyani desire future enjoyments ?

Now it is told that gyani is detached with respect to all such enjoyments:

Gatha 217 : The fruition of adhyavasan (contemplations) are nimitta for bondage and enjoyments. These are of the nature of worldly subjects or related to body. Hence gyani does not get attracted towards them.

Commentary: Definitely, out of  the fruition of adhyavasan in this world, several  are of the nature of worldly subjects, and many are of body related. The ones related to world are nimitta for bondage while ones related to body are nimtta for enjoyment.

The adhyavasan which are nimitta for bondage are raga-dwesha-moha etc. and the adhyavasan nimitta for enjoyment are happiness-unhappiness etc.

Here it is told that gyani does not have raga towards all of them. Adhyavasan is generated out of the combination of different dravyas ; which is negated in the knowing nature of the gyani firm  like a  carved stone.

Explanation: The worldly-body related- enjoyment related raga-dwesha-moha , happiness-unhappiness are all fruition of adhyavasan. These are of the nature of combination of different pudgala dravyas and jiva dravya, hence their nature is of same type while gyani is of knowing nature. Therefore they are negated in the gyani and gyani does not have attachment or attraction towards them.

The other dravya i.e. the other bhavas are cause for transmigration in the world; if gyani is attracted to them then how can he remain gyani?

Now this meaning is described in next kalash along with information on next gatha:

Shloka 148:  Gyani is devoid of taste of raga, hence karmas do not form possession bhava  of gyani. Just as some cloth without prewashing  with  Alum does not absorb colour and it does not become coloured.

Explanation : Just as without soaking in Alum the cloth does not absorb colour ; in the same way the gyani does not attain bhavas of possessions enjoying fruition of karmas without presence of raga bhava.

Further it is said:

Shloka 149: The Gyani by nature are having enjoyment of their own nature opposite to that of all ragas, hence in spite of being surrounded by karmas they do not get affected by any of the karmas.