Chapter 9 : Sarva Vishuddha Gyan Adhikar

44. Samayasar Gatha 308-319

Now after the exit of the disguise of Moksha Tatva, the Sarva Vishuddha Gyan ( totally pure knowledge) enters. On the stage Jiva Ajiva, Karta karma, Punya Pap, Asrava, Samvar, Nirjara, Bandh and  Moksha – these eight disguises came, they danced and showing their forms they exited. Now eliminating all the disguises, singular form Sarva Vishuddha Gyan enters. Firstly the glory of auspicious mass of knowledge form soul is stated in the next kalash:

Shloka 193: Mass of knowledge form soul reveals itself.

How does it reveal itself? – After destroying all the bhavas of doer and enjoyer totally, it reveals itself.

And how is it? – Due to the nimitta of kshayopasham of karmas , different states are generated. It is distant from all those thoughts of bandh and Moksha. It is pure, pure. – By repeating pure twice it implies that it is devoid of ragas etc. impurities and the obscuration thereof.

And how is it? – Whose pure, stationary, magnificence is filled with the spread of knowledge and consciousness form own flavor.

And how is it? Whose glory is firm like stone carving.

Explanation: The subject of shuddha naya is knowledge form soul, which is devoid of all the bhavas of being doer or enjoyer. It does not have concept of Bandh-Moksha, it is empty  of all other dravyas and their bhavas; hence it is pure. Whose glory is overflowing with its own flavor, totally bright illuminated and permanent like a stone carving. - Such mass of knowledge form soul is revealed.

Now Sarva Vishuddha Gyan is revealed. First of all it is shown different from the karta-bhokta bhavas which is informed in next kalash:

Shloka 194: Just as this consciousness form soul does not have nature of enjoyership, in the same way it does not have nature of doership. Hence those who believe the soul to be doer, do so  out of ignorance. But once ignorance is removed then soul is non-doer only.

Now the non doership of soul is established with an example:

 Gatha 308: The dravya which has been generated by its own qualities, it should not be known as different from those qualities, since that dravya is indifferent from those qualities.  Just as in the world, the gold is not different from its paryayas of bangles etc. and bangles etc paryayas are gold only; same way the dravya should be known.

Gatha 309: In the same way, the manifestations of Jiva and Ajiva are described in sutras and  Jiva Ajiva  are indifferent from those manifestations.  They should not be thought as different. Those manifestations are dravya only.

Gatha 310: Since this soul is not born out of something , hence it is not act of somebody. Since it does not produce another  dravya hence it is not cause for something either.

Gatha 311: It is logical that with the support of karma , the karta exists. Same way with the support of karta, the karma is generated. Such is the principle  and no other way the relationship of karta-karma is observed.

Commentary:  First of all, this Jiva manifesting in his own sequential and fixed manifestations is Jiva only and not ajiva. In the same way Ajiva also manifesting in its own sequential and fixed manifestations is Ajiva only not jiva. This is because all dravyas have got oneness with their manifestations, none is different from its own manifestations; hence no one discards its manifestations and transgress into another.

Just as gold manifesting in the form of bangle etc. is not different from bangle etc., it has oneness with it; the same is applicable to all the dravyas. In the same way the jiva manifesting in his own way does not have cause-effect relationship with ajiva, because all dravyas  do not have creator-created relationship with other dravyas. Hence due to the lack of cause-effect relationship ajiva does not prove to be karma of jiva, therefore there is no oneness in karta-karma relationship. Since one is not proved to be karta of another therefore Jiva is established to non karta of other dravyas.

Explanation: The manifestations of all dravyas are different. All dravyas are karta of their own manifestations.  Those dravyas are the karta of their manifestations and those manifestations are their karmas. Definitely one dravya does not have karta-karma relationship with another dravya. Hence just as Jiva is karta of his own manifestations and those manifestations are his karmas; in the same way the ajiva is also karta of its own maniefstations and those manifestations are its karmas. Therefore Jiva is proved to be non karta of the manifestations of other dravyas.

Now in the kalash describing the same as above, it is told that in spite of the jiva being non karta he accrues bondage, it is due to the glory of ignorance:

Shloka 195:   In this way  the jiva, having his own pure flavor,  is established to be non karta of other dravyas and other  bhavas. 

How is that jiva ? – whose nature is to remain within his own consciousness form flame spreading /revealing the entire universe. In spite of this, Jiva has clear bondage with the karmas particles in this world- this is definite ignorance of extreme nature which is very deep and cannot be measured.

Explanation: From the aspect of shuddha naya, jiva is not karta of other dravyas. His knowledge is pervasive within all objects of knowledge , even then this jiva undergoes bondage – this is special glory of ignorance.

Now the grandeur of ignorance is revealed:

Gatha 312: The conscious soul manifests in the form of birth and death with the nimitta of the nature of gyanavarana etc. karmas i.e. the soul himself wishes that ‘ I take this form’. In the same way the nature also manifests with the nimitta of the conscious soul in the form of generating and destroying i.e. the nature also manifests in accordance with nimitta of manifestations of the soul.  

Gatha 313: In this way soul and nature together with the nimitta of each other undergo bondage. Due to this bondage only the worldly transmigration occurs.

Commentary: The  consciousness form soul, from eternal times, without having the differentiating knowledge of the different characteristics of self and bondage, believes soul and others to be the same definitely, thus being karta of other dravyas, generates and destroys on account of nimitta of nature i.e. gyanavarana etc. karmas thinking ‘ I will be generated after destruction in this way’. In this way nature also manifests into generation and destruction according to the nimitta of the soul i.e. manifests according to the manifestation of the soul.

In this way  although in reality there is no karta karma relationship between the soul and nature, on account of nimitta-naimittik relationship, bondage is observed between the two and that bondage leads to transmigration in the world. Hence the karta-karma relationship exists between them in Vyavahara sense.

Explanation: In reality soul and nature do not have any karta-karma relationship. Even then from nimitta-naimittik point of view karta-karma bhava exists between the two  which leads to bondage and the bondage results in transmigration in the world- such is the vyavahara.

Now it is told that so long as soul does not give up generation-destruction due to nimitta of nature, till then agyani is mithyadrishti asamyat:

Gatha 314: So long as this consciousness form soul does not give up generation-destruction due to the nimitta of nature, till  then being ignorant he remains Mithyadrishti Asamyat ( unrestrained).

Gatha 315: The moment this soul discards the infinite fruition of karmas, from that moment, free of bondage he becomes knower-seer, Muni or Samyami (restrained).

Commentary: So long as this consciousness form soul, without having the differentiating knowledge of the different characteristic features between the self and nature, does not giveup the attachment  towards nature which is nimitta  for own bondage; till then due to ignorance of believing oneness of self and others, he remains ignorant. Further due to darshan i.e. belief of oneness of self and others, he remains Mithyadrishti. Also due to manifestation of self and others together, he remains Asamyat. Till then due to the delusion of soul and others to be one, he remains karta.

The moment the same  soul, with the differentiating knowledge of self and nature knowing their different characteristics, gives up the attachment towards the nature which is nimitta for own bondage, the same moment with the differentiating knowledge of self and others he becomes Gyani. Further with the darshan i.e. belief of difference of self and others he becomes Samyakdrishti. Also due to manifestation of self in different ways with respect to others, he becomes Samyat.  Due to non delusion of soul and others to be one, he becomes Akarta.

Explanation: So long as the soul does not know the different characteristics of self and others, till then due to lack of differentiating knowledge, he manifests believing the fruition of karmas to be his own. Till then remaining Mithyadrishti, Agyani and Asamyami he accrues bondage being karta. After attaining differentiating knowledge, he does not remain karta, then he does not accrue bondage either, just manifests as knower and seer.

In this way the enjoyment of fruitions is not nature of the soul. This is informed in next kalash:

Shloka 196: Just as being karta is not nature of the soul, in the same way being Bhokta (enjoying fruition) is also not nature of the soul. The jiva manifests as bhokta out of ignorance and when ignorance is removed then he manifests without experiencing  , not being bhokta.

 

Same is told in next gatha:

Gatha 316: Agyani experiences and enjoys the fruition of karmas staying attached within their nature. Gyani just knows the fruition of karmas ; does not experience or enjoy them.

Commentary: Agyani has definite lack of the knowledge of his own pure soul, hence knowing self and others to be one, believing self and others to be one, conducting self and others manifestation as one he remains attached to the nature. Therefore he experiences and enjoys the fruition of karmas experiencing the nature being  the same as his own.   

On the other hand gyani , on account of knowledge of the pure soul, knowing the difference of self and others, with the darshan i.e. the belief of the difference between self and others, with the conduct corresponding to difference between self and others, remains distant from the attachments towards nature. Therefore he experiences the nature of  his own pure soul only in the form of own-ness. Thus experiencing that gyani only knows the fruition of karmas as object of knowledge and he does not experience them or enjoys them as his own.

Explanation: Agyani does not have knowledge of the pure soul, hence he experiences the fruition of karmas believing them to be his own. But gyani has knowledge of the pure soul hence he knows the fruition of karmas not to be his own nature; he remains knower and not the enjoyer.

Same is described by the next kalash:

Shloka 197: Agyani people are attached to the nature of karmas, immersed in them. They believe them to be their own nature, hence they experience them all the time, enjoy them. On the other hand gyani are detached towards the nature of karmas,  unattracted to them and know them as nature of others hence they do not experience them in the least or enjoy them.

Thus Acharya preaches that the wise people should think about such descriptions  of   gyani and agyanis and discard the ignorance and experience the knowingness remaining absorbed in their pure soul form glory.

Now Agyani experiences only, he is enjoyer only; such rule is stated:

Gatha 317: Abhavya Jiva does not give up the nature of fruition of karmas. Although he practices the scriptures carefully even then it does not change his nature. Just as in spite of drinking milk with jaggery, snake does not become poison free.  

Commentary: Just as in this world, the snake does not give up its nature of being poisonous on his own in spite of drinking sweet milk. In the same way Abhavya jiva, does not give up the nature of karmas on his own, in spite of having knowledge of the dravya sruta capable of removing ignorance. Since he continuously lacks bhava sruta gyan form knowledge of pure soul hence he is ignorant only. Hence it is a rule that agyani is stationary within the nature of karmas end therefore he experiences the karmas and enjoys them only.

Explanation: Here a rule is stated that agyani is enjoyer of the fruition of karmas only. For understanding that the example of Abhavya is appropriate since his nature is such that in spite of getting external reasons, he does not give up his nature of enjoying fruition of karmas. Hence Agyani remains enjoyer as a rule.

Now it is told that gyani does not experience the fruition of karmas- this is the rule:

Gatha 318: Gyani is Nirveda i.e. detached, hence he knows the fruition of karmas that it is sweet and sour – has tastes of different kinds; the Gyani knows them, hence he does not experience them i.e. non-enjoyer.

Commentary: The pure knowledge of soul is of the form of bhava sruta gyana in which all the divisions have been removed i.e. it is singular without differences. The Gyani has attained it hence he is totally detached, hence he discards the nature of fruition of karmas by himself and does not manifest in their forms. Hence fruition of karmas in the sweet-sour form i.e. of the nature of sukh-dukh (happiness-unhappiness) is only known to him since the nature of Gyani is Knower only hence he does not tend to be doer or enjoyer. In the presence of knowledge, the other dravya cannot be enjoyed with a sense of ownership since such capability does not exist. Hence he does not experience or enjoys it. In this manner, Gyani being totally detached from the nature of karmas does not experience them and is non- enjoyer.

Explanation: The one who is detached from something, he does not enjoy it own his own accord; if out of compulsion he is forced to experience it then he cannot be called enjoyer in reality. With this principle, the gyani does not know the fruition of karmas to be his own knowing their nature, thus he is detached from them. Therefore he does not enjoy them on his own and if forced to experience it out of compulsion of fruition, then he experiences it due to his weakness. However in reality he cannot be called enjoyer. Although in Vyavahara sense the gyani is also called enjoyer but that is not applicable  in the context of shuddha naya here.

Same is described by means of kalash next:

Shloka 198: Gyani does not indulge in karmas independently, nor does he experience it. He only knows the nature of karmas. In this manner, just knowing only, he is stationary within his own pure nature without experiencing or enjoying it. Hence in reality the Gyani is liberated only, i.e. he is called free from the karmas.

Explanation: Gyani is not independently doer-enjoyer of karmas, just knower only. Hence being of the pure nature, he is liberated only. Even if karmas fructifies, what can it do to the Gyani? – so long as weakness is there, till then the karmas may over power him, still gradually he would increase his own will power and destroy karmas from their roots.   

  

Same is now strengthened as follows: 

Gatha 319: Gyani does not indulge in doing so many types of karmas nor enjoying them. He only knows pap, punya, karma bondage and karma fruition.

Commentary: Gyani is devoid of karma chetna( sense of doing karmas) and karma phal chetna(enjoying fruition of karmas). For this reason he does not independently be doer of them or enjoyer of them on his own.

Then what is there? – Gyani is just gyan chetna ( sensing the knowledge) form, hence he is just knower, therefore he just knows the bondage of karmas and their shubha-ashubha fruition only.