Paramatma Prakash - 9

Firstly the eternal relationship between jiva and karma is described:

Gatha 59:    O Jiva ! Jivas are there along with karmas from eternal times. Jivas have not generated karmas, nor have the Jivas been generated by karmas; since both do not have a beginning.

Commentary: Although from aspect of Vyavahara naya, Jiva accrues new karmas at every samaya  with respect to his paryayas; just as the tree is generated from seed and seed is produced by the tree, in the same way Jiva acquires body from seed form karmas, then with the body accrues new karmas. However if considered from aspect of shuddha nishchaya naya then jiva is always pure darshan-gyan natured. Neither the jiva has generated the karmas nor have the Jiva been generated out of karmas. Jiva is also beginingless and pudgala skandh are also eternal. Jiva and karmas do not have a new relationship.  Jiva is bonded to karmas from beginingless times and attains salvation only with the destruction of karmas.

By this assertion, the  claim by some others  that soul is always free from karmas has been rejected. Elsewhere also it is stated that ‘ if the jiva were bonded earlier then only one can state him to be free ; if he were not bonded earlier then how can he be said to be free ? The term free is used for one who is released, therefore  without bondage how can he be called as free? The one who has not been  not bonded cannot be said to have been released. Those who believe in salvation without bondage, their claim is meaningless. If he were free from eternal times then how can he accrue bondage? Only when bondage is there one can become free. Without bondage calling him free is meaningless.’

Now it is told that from aspect of vyavahara naya only jiva manifests in punya and pap forms:

Gatha 60: From aspect of Vyavahara naya, jiva manifests in different kinds of vikalpas(contemplations) on account of   fruition of karmas. Due to this he manifests in punya and pap forms.

Commentary: From aspect of shuddha Nishchaya naya, the jiva is Veetrag blissful natured, even  then from aspect of Vyavahara naya, in the absence of knowledge of  experience  of veetrag nirvikalpa self, he manifests into ragas etc. forms and thereby accrues shubha-ashubha karmas resulting in punya and pap forms. Thus  from  aspect of vyavahara naya he is in punya and pap forms. However being  veetrag samyak darshan-gyan-charitra engrossed in the experience of Paramatma and practicing Tapa (penance) in the form of prevention of external desires – these four form the nishchaya aradhana (worship). In their meditation, the veetrag supreme blissful form Moksha which is objective of attainment and indifferent from the  blissful own pure soul is cherishable, else everything is worthless.

Next it is told that there are eight types of karmas which are bonded with the worldly jivas :

Gatha 61: O yogi! The worldly Jiva is bonded with eight types of karmas only, due to which the Jiva is not able to realise his true nature of having  Samyaktva etc. eight qualities. These eight qualities are Samyaktva, (keval) Gyan, (keval) Darshan, (Anant) Veerya, Sookshmatva, Avagahanatva, Agurulaghutva and Avyabadhatva – these eight qualities belong to the Siddhas.

Commentary: Having right belief in pure soul etc. substances without misconceptions is known as Kshayik Samyaktva. Knowing all the objects of the three loks and all the three times (past, present, future) within one samaya only specifically is known as Keval Gyan (omniscience). Observing all the substances in general within one samaya only is Keval Darshan. The infinite capability to know in the Keval Gyan is called Anant Veerya. Knowing the non corporeal minutest objects by means of knowledge beyond senses  which could not be known by holders of four types of knowledges is known as Sookshmatva. The capability to accommodate infinite jiva in the same space occupied by a single Jiva is known as Avgahanatva quality.  Not being less or more is Agurulaghutva quality. In the absence of fruition of Vedaniya karma, the unobstructed expansion of qualities is called Avyabadh  quality.

These eight qualities of Smyaktva etc. belong to Siddhas. Now it is described that how these qualities are effected in worldly state due to the fruition of karmas- The Samyaktva quality is obscured by Mithyatva karma , Keval Gyanavarana karma obscures Keval Gyan. Keval Darshanavaran obscures Keval Darshan. Veeryantaraya karma obscures Anant Veerya. Ayu Karma obscures Sookshmatva since due to fruition of Ayu karma Jiva traverses to next birth place wherein he acquires sensory knowledge but loses capability of knowledge beyond senses  due to which he knows few coarse objects but does not know the fine objects. Due to fruition of sharir naam karma the Avagahan quality is obscured. The Agurulaghutva quality of Siddha state is obscured by fruition of Naam karma or Gotra karmas, since due to fruition of Gotra karma he is called Neech ( low order) or Uccha (high order). Due to fruition of Vedaniya karma the Avyabadh quality is obscured hence due to its fruition he has to experience worldly pleasures or sufferings.

Thus with the obscuration of eight qualities by eight karmas, the jiva transmigrates in the world. When the obscuration of karmas is destroyed then these eight qualities are revealed in Siddha state. In this way the eight qualities are described in brief. More should be learnt about infinite qualities  from scriptures.

 The essence is that   the pure soul form state with pure qualities of Samyaktva etc. are worth aspiring

Now it is told that the bondage of group of karma paramanus to the jiva engrossed in sensory pleasures-passions  are called Karmas.

Gatha 62:  The attraction and bondage of karma paramanus in the  spatial elements of the Jiva on account of his desires of sensory pleasures and passions with misconceptions of his own nature are told to be karmas by the Jinendra deva.

Commentary: The sensory pleasures and passions are different from the experience of the pure soul.  In the absence of the knowledge of own soul and afflicted by the fruition of Moha karma, the karma vargana form karma skandh manifest into the form of gyanavarana etc eight karmas for  the ragi-dweshi-mohi ( attachment-aversion- delusion)  jiva . Just as the oil makes the body greasy due to which it attracts dust and become dirty , in the same way for the jivas engrossed in attachments-aversion-delusion of sensory pleasures and passions result in bondage of pudgala vargana in karma form.

The one who accrues karmas at the time of indulgence in sensory pleasures and passions, the same Paramatma destroys karmas by means of veetrag nirvikalpa Samadhi and is really worth aspiring for. This is the implication.

In this way with the  prominance of  the  nature of  karmas these four dohas were  described.

The next Doha-sutra is stated with the intent in mind that five senses, mind, all the vibhav and sufferings of the births in four gatis are caused by Karmas from aspect of shuddha Nishchaya naya and not due to Jiva :

Gatha 63 : All the five senses are different, mind and ragas etc. vibhav manifestations are different, sufferings  of  all the four gatis are different; O Jiva  , all these are born out of karmas of the jivas and are different from Jiva , know this.

Commentary:  Touch etc. five senses are different from the pure soul.  Soul does not have nature of shubha-ashubha  sankalpa-vikalpa  ( resolutions-dilemmas) while mind is engrossed with several sankalpa and vikalpas which are different from the experience of pure soul. The manifestations in the form of raga-dwesha, moha  etc. vibhav forms are different from the soul. The great sufferings of all the four gatis are different from the pleasure of veetrag supreme blissful experience of soul. All these are generated by the karmas from the aspect of impure nishchaya naya into jiva in the absence of knowledge of the soul. Hence they are not own but are caused by karmas.

Here all the five senses and web of vikalpas are opposite to the nature of supreme soul dravya hence worth discarding. Contrary to the desires of the five senses and the web of vikalpas, own  pure soul dravya is object of contemplation  in supreme Samadhi- this is the meaning.

Next it is told that all the happiness-unhappiness of the world are generated by auspicious-inauspicious karmas  from aspect of shuddha nishchaya naya and do not belong to jiva :

Gatha 64: Several types of happiness and unhappiness of the Jivas are generated by the karmas only. Soul being of the nature of Upayoga (consciousness) only observes and knows. This is so  from aspect of Nishchaya naya as told by Bhagwan.

Commentary: Although happiness-unhappiness of the world which are contrary to the perturbation free veetrag supreme blissful experience are related to the Jiva from aspect of impure nishchaya naya, even so from aspect of shuddha nishchaya naya they are not caused by jiva hence do not belong to Jiva. They are generated in conjunction with karmas. Soul just observes and knows  the nature of substance immersing self in veetrag nirvikalpa Samadhi without manifesting in raga etc. form. He is upayoga form , knower-seer, supreme bliss form.

Opposite to the real supreme bliss the sense generated happiness-unhappiness of the world etc. form vikalpas are worthy of discarding , so it is told by Bhagwan, this is the message.

Now it is told that from aspect of Nishchaya naya, the bondage and Moksha are both karma generated only; in conjunction with karmas there is bondage and with separation from karmas there is Moksha:

Gatha 65:  O Jiva! Both bondage and Moksha of Jivas are generated by Karmas only. Soul does not do anything ; this is so told from aspect of Nishchaya naya by Bhagawan.

Commentary: From aspect of the unreal Anupacharita Asadbhoot  Vyavahara naya, the bondage of gyanavarana etc. dravya karma and from aspect of ashuddha nishchaya naya, the bondage of ragas etc. bhava karma and from aspect of both nayas, the liberation from dravya-bhava karmas are achieved by Jiva only ; even so from aspect of shuddha nishchaya naya considering the pure Paarinamik bhava, the Jiva is devoid of bondage or liberation. So it has been told by Bhagawan.

Here the pure soul which is free of bondage or liberation from aspect of shuddha nishchaya naya is the one worthy of aspiration, worshiping.

Now additional sutra is described which is not a counted in the doha sutras told earlier, known as Prakshepak:

Prakshepak 1: In this world, there is no place where this Jiva has not transmigrated into 84 lakh yonis (birth places) without the benefit of Jina’s sermons.

Commentary: Without the benefit of Jina’s sermons, describing the jewel trio of the form of Nishchaya-Vyavahara , the Jiva has transmigrated into the form of 84 lakh yonis  from eternal times in this entire universe. Thus without having the faith in Jina’s sermons he has been wandering taking births in all forms dying and taking birth.

The meaning is that without benefit of Jina’s sermons describing the jewel trio of the  differentiated-undifferentiated  form, the Jiva has been wandering in the world. Hence Jina’s words which lead to bliss for the soul only are cherishable and worthy of worship.

Continued…….