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.