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.