45. Samayasar Gatha 320-331

Now it is asked that in what way the gyani knows ? and why does he know? – It is answered by an example:

Gatha 320: Just as eyes view an object capable of being viewed, they are not its doer or enjoyer; in the same way the gyan also knows only the bandh-moksha, fruition of karmas, Nirjara etc. He is not their doer or enjoyer.

Commentary: Just as in the world, eyes are incapable of doing or enjoying the visible objects, being very different from them, hence the eyes are not doer or enjoyer of them.

If it were not so, then just by seeing the fire, being doer of the fire, the eyes would also burn. Similarly just as a ball of iron gets heated in the fire, the same way the person seeing the fire should gets eyes heated being enjoyer of the fire. But such is not the case.

Then how is it ? – The nature of eyes is only seeing, hence they just observe the scene. In the same way knowledge is also like the vision. Therefore being totally different from karmas, it definitely is incapable of doing or enjoying the karmas. Thus the knowledge is not doer or enjoyer of karmas.

Then how is it ? – Being of the nature of knowing it just knows the bandh-moksha, fruition and Nirjara of karmas only.

Explanation: The nature of knowledge is knowing the objects from a distance like eyes. Hence there is no scope of doing-enjoying in knowledge. Whoever believes in capability of doing-enjoying is ignorant. 

Here someone enquires- Such knowledge is only Keval Gyan. So long as there is fruition of Moha karma, till then the jiva manifests in the forms of sukh-dukh ragas etc. So long as there is fruition of Gyanavarana, Darshanavarana and Viryantaraya; till then there is incapability in the form of ignorance, non vision etc. Therefore prior to Kevalgyan how can he be called as Knower-seer?

Its reply- It has been told earlier also that if someone independently indulges in doing and enjoying then he can be called doer-enjoyer in reality. However when ignorance of the form of Mithyadarshan is removed then the ownership of the other dravya also gets removed. Then being himself Gyani, independently he is not doer-enjoyer of any thing. Due to own weakness under influence of force of fruition of karmas  whatever activity occurs, cannot be called doer-enjoyer in reality. Due to their nimitta, the gyani does accrue some new karma particle attachment , but it is not counted as karma bondage. This so since the world is due to Mithyatva and after the absence of Mithyatva the world also vanishes. What is the count of few drops as against the ocean ? ( It has no value.)

Further it should be known that Kevalgyani is of the nature of pure soul directly while srutagyani also experiences the soul in the same way by taking recourse to shuddha naya. The difference is only of direct-indirect. Hence from the aspect of knowledge-vision it is of the nature of knowing-seeing only. However from the aspect of conduct, whatever is the fruition of opposing karmas, to that extent there is inability. Still there is effort to overcome that also. When those karmas would be destroyed then the conduct of Yathakhyat charitra would be experienced, then Kevalgyan would be attained.

The samyakdrishti is called Gyani from the aspect of absence of Mithyatva only. If that aspect is not considered then from the aspect of Knowledge in general all jivas are gyani.  If considered  from specific aspect then so long as there is an iota of ignorance till then he is not called Gyani. Just as in the scriptures of Siddhanta, in the description of Audayika bhavas ( bhavas pertaining to fruition of karmas)  so long as there is absence of KevalGyan, till then in 12^th gunasthana presence of agyan bhava is declared to be present. Therefore here the terminology of gyani-agyani is used in the context of Samyaktva-Mithyatva only.    

Now those who believe only soul to be the doer singularly, they are refuted by the next kalash:

Shloka 199: Those people who under the obscuration of darkness of ignorance believe only soul to be karta, they wish to attain Moksha but they cannot attain Moksha just like ordinary worldly folks.

Same is described by the gatha next:

Gatha 321: The worldly people believe that Deva (heavenly), Naraki (hellish), Tiryanch (animal) and Manushya (human) etc. forms are created by Vishnu and if Sraman or Muni also believes that the shatakaya (six forms of body) jivas  are formed by soul.

Gatha 322: Then the beliefs of worldly folks and the Sraman would be identical without any difference seen. Just as Vishnu creates in the world, the soul creates in Sramanas, hence from aspect of doer nature both are the same.

Gatha 323: For this reason the worldly folks and Sramanas both cannot attain Moksha. Since both always manifest creating the Deva, Manushya, Jivas of the world including Asuras, then how can they attain Moksha?

Commentary:    Those people who believe soul only to be the karta,  although they may be distant from the worldly philosophy but still are not transgressing it. Since just as in the worldly people that God Vishnu makes  deva-naraki etc. tasks, in the same way according to  the beliefs of non-worldly Munis also, soul does the tasks of those Deva-naraki etc. In this way both are similar as far as following erroneously. Therefore in believing soul to be permanent karta, the non worldly Muni is also like the worldly people , in fact worldly only since they too would not attain Moksha.

Explanation: Those who believe soul to be karta(doer), even though they are Munis , still they are like worldly people. Since, just as the world believes Ishwar to be karta, those Munis believed self to be karta; in this way the beliefs of both turned out to be the same. Hence just as worldly folks don’t get Moksha, the Munis also won’t get Moksha. Those who are karta, they will enjoy the fruition of their deeds and how can those enjoying fruition can get Moksha?

Now it is told that other dravyas and soul do not have any relationship at all. Hence there is no karta-karma relationship either. This is told in next kalash:

Shloka 200: When other dravyas and soul substances do not have any relationship then in the absence of their karta-karma relationship, how can there be the doership of the other dravyas?

Explanation: Other dravyas and the soul do not have any relationship, then how can there be karta-karma relationship either? – In such a case how can there be doership of others?

Now by means of words of Vyavahara naya it is told that other dravya is mine, but those who believe Vyavahara only to be Nishchaya, they believe so out of ignorance. This is told by means of example next:

Gatha 324: Those who do not know the nature of substance, they say based upon the words of Vyavahara naya,  ‘other dravya is mine’  but those who know the nature of substance in reality, they say ‘ even an atom of other dravya is not mine.’

Gatha 325: The speech of Vyavahara is like some person saying ‘My country, my town, my village, place of my state’. There, analyzing from Nishchaya aspect, the village etc. are not his but that soul calls them mine, mine out of Moha.

Gatha 326: In the same way, the Gyani who in spite of  knowing  other dravya to be  other dravya calls ‘ other dravya is mine’, and in this manner makes himself of the form of other dravya, he definitely is Mithyadrishti.

Gatha 327: Hence Gyani knowing ‘other dravya is not mine’, observing the behaviour of ownership by worldly people as well as  Munis towards other dravyas, they recognise that these people are devoid of Samyakdarshan.

Commentary: Those who are foolish in Vyavahara itself are agyani. They alone ‘other dravya is mine’ – see in this way and speak like this. However those who are Gyani and have realized by Nishchaya naya, they do not obsereve even an iota of other dravya as ‘this is mine’. Just as in the world someone foolish in Vyavahara, staying in another person’s village says ‘ this village is mine’ , then such a person is called Mithyadrishti. In the same way if a Gyani also says ‘this other dravya is mine’  out of foolishness of Vyavahara , then at that moment making that other dravya to be his own, he becomes Mithyadrishti only. Therefore the person knowing the reality, ‘all other dravyas are not mine’ – knowing this, the recognition of Samyakdarshan between the  worldly people and Shraman people is based upon decision of ownership of other dravyas- thus they know.

Explanation: In spite of being Gyani, if they undertake the ownership of other dravyas then whether they are worldly people or Munis, both take over  the ownership of other dravyas;  then they become Mithyadrishti- Gyani knows this.

Now kalash describing the same is recited here:

Shloka 201: Since in this world, one substance having any  relationship with another substance has been rejected, hence where there are different substances, there is no relationship of karta-karma. Hence worldly people as well as Munis also, should observe the real nature of substance in this way only that no one is karta of another. One should believe that one dravya is not karta of another dravya.

Now it is told that those people who do not know the principle of nature of substance in this way, they indulge in karmas being agyani, and become karta of bhava karma. In this way the karta of own bhava karma is conscious self only through ignorance. This is informed in next kalash:

Shloka 202: Those people who do not know the abovementioned principle of the nature of substance are addressed by Acharya filled with remorse ‘ oh! Those whose mighty capability for effort has been drowned in ignorance, they indulge in karma like paupers’. In this way the karta for bhava karma is conscious self only and none else.

Explanation: Agyani Mithyadrishti do not know the principle of nature of substance and being karta of other dravyas they manifest in ignorance form; hence the karta for bhava karma are agyani only and none else.

Same is established logically:

Gatha 328: Jiva manifests in the form of Mithyatva bhava and it is considered here that who is responsible for it in reality? Samkhya followers believe that Mithyatva named Moha karma natured  Pudgala dravya causes soul to be Mithyadrishti; then they are told ‘ O Samkhya follower ! In your system the Prakriti(nature) is non conscious. Then that non conscious Prakriti turns out to be responsible for the Mithyatva bhava of Jiva, but that is not possible.’

Gatha 329: If it is believed that Jiva causes the pudgala dravya to manifest in Mithyatva form then in that case Pudgala dravya alone is proved to be Mithya Drishti and not the Jiva. But this too is not possible.

Gatha 330: If it is believed that Jiva and Prakriti both cause pudgala dravya to manifest in Mithyatva form  then since both are responsible for it hence both should enjoy its  fruition also. But even this is not possible.

Gatha 331: If it is believed that Prakriti does not cause the pudgala dravya to manifest in Mithyatva form and Jiva also does not cause the same then does it not establish that the concept of pudgala dravya form Mithyatva is false? Hence it establishes that the agyani jiva alone is the karta for the Mithyatva named Bhava karma and due to its nimitta the power of Mithyava karma is generated in pudgala dravya.

Commentary: Jiva only is karta for the bhava karma of Mithyatva etc.. If it is believed to be the activity of non conscious Prakriti then even the bhava karma is established to be non conscious ; therefore Jiva himself only can be  the karta for the own bhava karma of Mithyatva etc.

If Jiva causes the pudgala dravya to manifest into Mithyatva etc. form Bhava karmas then it establishes the pudgala dravya also to be conscious since bhava karma is conscious.

Jiva and Prakriti together are not karta for the Mithyatva etc. bhava karma since Prakriti is  non conscious and it would cause Prakriti also to enjoy the fruition like Jiva.

In the same way Jiva and prakriti together cannot be non karta for Mithyatva etc. bhava karma since that would cause the pudgala dravya to be of Mithyatva etc. bhava form by nature itself.

Hence Jiva only is the karta for the Mithytva etc. bhava karma and the bhava karmas are his own deeds – this is established.

Explanation: Here Jiva only is established to be the karta of bhava karma. It should be understood this way that in reality one dravya is not karta of bhava of another dravya, hence conscious self alone is karta of the bhavas of  conscious self. This Jiva manifests into bhavas of Mithyatva  etc. due to ignorance, those manifestations are conscious and not corporeal. From shuddha naya point of view they are also termed chidabhas (apparently conscious); therefore conscious self is the karta of conscious bhava  karma – this is reality.

There from the aspect of non differentiation jiva is pure conscious self only. When he manifests due to nimitta of karma, then he is conjoined with those manifestations. At that time from the aspect of differentiation of manifestation and the manifestor, jiva is karta of his own ignorance form manifestations. Whereas from the aspect of non differentiation karta-karma bhavas are not existent ; he is pure conscious self jiva substance only. In this way it should be rightly understood that conscious self alone is karta of conscious karmas.

Same is described in next kalash:

Shloka 203: Bhava karma is an act and it cannot be accomplished without doing. This karma cannot be carried out by jiva and prakriti both since the Prakriti is corporeal and non conscious and it gives rise to the scenario of enjoying fruition of its karmas. It cannot be act of Prakriti alone since Prakriti is corporeal and bhava karma are conscious; hence jiva alone is karta   of this bhava karma. These are deeds of jiva alone since they have oneness with conscious self and manifestations of conscious self. Pudgala does not know hence bhava karma does not belong to pudgala.

Explanation: The karma of conscious self occurs in conscious self. Pudgala is corporeal hence how can his karma be conscious?

Now those Jivas,  who believe that karta of bhava karma is karma only,they are explained the nature of substance by means of Syadvad. This is informed in next kalash:

Shloka 204:   Bhava karma is  a deed which cannot be accomplished without doing. This karma is not carried out by Jiva and Prakriti both since Prakriti is insentient, corporeal, and it would result in a situation of Prakriti enjoying the results of its deeds. Further it is not act of Prakriti alone since Prakriti is non conscious  and bhava karma are conscious ; hence karta for this bhava karma is Jiva only. This is an act of the Jiva only because they have oneness with consciousness and are manifestations of consciousness. Since pudgala is not knower hence they are manifestations of pudgala.

Explanation: The karma of consciousness would occur in consciousness only. Since pudgala is insentient hence how can it have conscious manifestation?