Samaysar Natak…..04

 

Chapter III- Karta Karma Kriya Dwar

Declaration

1. The mystery of Ajiva Adhikar was clearly narrated, now listen to the Karta, Kriya, Karma of Jiva-Ajiva .

In differentiating knowledge, Jiva is not karta of karma, he is karta of own nature

2. Earlier in ignorant state the Jiva used to say that he himself alone is the Karta (doer) of Karma (deed) and none else. However now internally the realisation has come and the difference between self and others is realised and Samyak Gyan has been attained, thus the great mistake has been corrected. All six dravyas are being known along with their gunas (qualities) and paryayas (modes). All miseries are destroyed and the form of complete Paramatma is being revealed. The pudgala mass is being accepted as doer of karmas while self has become doer of own nature.

Meaning: Upon attainment of Samyak Gyan, the Jiva starts knowing self to be the karta of own nature and non karta of karma.

3. When Jiva abandons the corruption of oneness with the body ,then destroying the sense of Mithyatva he tastes own nature. With continuous  practice of experiencing own extremely powerful knowledge form indivisible soul when he illuminates his own soul, then the erroneous notion of being karta of karmas also vanishes like the destruction of darkness with the rise of the sun. In such state he becomes practitioner of own soul nature. Then how can he be karta of pudgala form karmas? Surely not.

Soul is not karta of karmas, he is merely knower seer only

4. This Jiva ignorant since eternal times in the world says that the karma is mine and I am its karta and this is my deed. However when the samyak Gyan was attained internally then he got detached from the yogas of mind and speech, oneness with the other substances was eliminated, the sense of ego with paryayas was withdrawn, the doubt free own nature was experienced. With the immersion in the meditation of self, in spite of practicing Vyavahara, the conviction  is upon Nishchaya, the bondage of Mithytva is unshackled. Becoming practitioner of dharma of soul, became  desirous of salvation and remained mere knower-seer of karmas without being  karta.

The Jiva with differentiating knowledge appears to be karta of karma to people but in reality he is non karta

5. According to the nature of dravya, the guna and paryayas exist and they belong to that dravya only and do not belong to any other dravya. The conscious Jiva and insentient karma have different natures so they cannot join just as hips cannot join with ears. In whose heart such Samyak Gyan gets awakened, his Mithyatva vanishes like darkness vanishes with the rising of the sun. He may appear to be karta of karmas to the people but being pure without raga-dwesha he is called as non-karta in Agam.

Different natures of jiva and pudgala

6. The Jiva has quality of Gyan and he is knower of own and other dravya’s qualities. Pudgala does not have such nature, nor does it have capability to know the qualities of own and other dravyas. Jiva is conscious and pudgala is non-conscious, Jiva is without shape while pudgala has shape, in this way both have lot of difference. So long as the differentiating knowledge is not attained, till then the sense of Mithyatva prevails and the Jiva believes self to be karta of karmas. However with the illumination of right knowledge this delusion vanishes.

Forms of karta, karma and kriya

7. Dravya is the karta (doer) changing its states, its state is the karma (deed) and the process of changing states is kriya (act); in this way the thing has three names.

Meaning: Here the statement is from aspect of non-differentiation. The dravya is doer of its own manifestations hence it is karta of them. Those manifestations are inseparable from dravya hence dravya only is karma. The dravya only changes one state to another and it remains inseparable from all those states hence dravya only is kriya (act). The meaning is that dravya only is karta, dravya only is karma and dravya only is kriya. Thing is one only though there are three names.

Oneness of karta, karma and kriya

8. Karta is the doer of karma and kriya, karma also is kriya and karta form, hence one thing only has several forms by differences of names.

Oneness of karta, karma and Kriya

9. For one karma, there is only one kriya and there is only one karta and not two. When jiva and pudgala have different existences then how can their natures be the same?

Meaning: The karta and kriya of non-conscious karma should be non-conscious only. The conscious soul cannot be karta of insentient karma.

Contemplation upon karta, karma and kriya

10. Two dravyas cannot be karta of one manifestation, one dravya does not have two manifestations, one kriya is never carried out by two dravyas and one dravya does not carry out two kriyas either. Although Jiva and pudgala are coexistent in same space, even then they do not relinquish their own natures. Pudgala is insentient hence is karta of non-conscious manifestations while conscious blissful soul is karta of conscious manifestations.

Forms of Mithyatva and Samyaktva

11. Which is extremely harsh, messenger of miseries, generated by other dravyas, which is like a dark hole (which does not have a way out), which cannot be eliminated by anyone, such Mithyatva Bhava is afflicting Jiva since eternal times. For this reason the Jiva develops oneness with other dravyas and attains different states. If some jiva at some time destroys the darkness of Mithyatva and manifests in pure bhava form discarding the oneness form bhavas of other dravyas then attaining differentiating knowledge eliminating causes of bondage, he conquers the world by the power of his soul i.e. he attains salvation.

Karta is according to karma

12. Jiva only is the karta of both pure and impure conscious bhavas and none else. Pudgala is the karta of both the manifestations of dravya karma and qualities of colour, taste, smell, touch.  Therefore body having colour, taste etc. qualities and Gyanavarana etc. karma-skandh (aggregates) should be known to be different forms of pudgala paryayas. The pure and impure manifestations of soul belong to non-corporeal soul. This has been so declared by Parameshwara.

The reality of differentiating knowledge is unknown to Mithya Drishti- an allegory

13. Just as an elephant eats grains along with grass without differentiating between the two; or an intoxicated person tells the taste of shrikhand to be the same as that of milk , in the same way even though the Mithya Drishti Jiva is always an embodiment of knowledge, even then being engaged in punya-pap his heart always remains devoid of the knowledge of the soul; he believes the mixed mass of sentient-insentient to be one only and does not contemplate about it.

Meaning: The Mithya Drishti jiva believes Jiva in conjunction with pudgala to be the karta of karmas due to lack of differentiating knowledge  between self and others.

Believing Jiva to be karta of karma is Mithyatva – an allegory

14. Just as a deer runs after a mirage for drinking water due to strong thirst in the hot sun. Or,  just as a person runs away in fear believing a rope to be snake in the dark, or just as an ocean though is stationary by nature, even then it develops waves with the strong wind; in the same way Jiva is different from insentient substances by nature, but the JIva with Mithyatva believes self to be karta of karma by own mistake.

The jiva with differentiating knowledge is not karta of karma, merely observer

15. Just as with the touch of the beak of swan the milk and water get separated, in the same way, to the samyak Drishti jiva the jiva, karma and body appear differently by nature in his right vision. When the practice of experiencing pure consciousness  is carried out then own immobile soul substance is experienced without any conjunction with others. Yes, the karmas bonded earlier do come into fruition but in the absence of spirit of oneness with them he does not believe self to be their karta and remains mere observer.

Distinctive tests of conjoined  jiva and pudgala

16. Just as with sensing of touch the warmth of hot water caused by fire in the cold natured water is recognised, or just as with the tongue sense the taste of salt is tasted separately in a curry having different tastes, in the same way with differentiating knowledge the jivas identify the knowledge personified jiva differently from the ignorance form blemishes in the embodied soul. Believing soul to be karta of karmas is Mithyatva and from aspect of dravya Drishti  ‘ soul is karta of karmas’ such bhava should not exist.

Substance is karta of its own nature

17. Gyani is karta of gyan bhava while agyani is karta of agyan and karta of dravya karmas is pudgala, know this from aspect of nishchaya naya.

Jiva is karta of gyan and no one else

18. Gyan form soul only is karta of gyan and none else. Jiva is karta of dravya-karma, such is statement of vyavahara.

Doubt of the disciple in this matter

19. I do not understand that how you tell that jiva does not do pudgala karma. Who is the karta of karma and what is his kriya? How do the insentient karmas get bonded and separated from jiva on their own? I have this doubt. To dispel the doubts of disciple the shri guru resolves it by telling the reality.

Solution to the above question

20. Pudgala dravya has nature of manifestation and it keeps manifesting always. Therefore pudgala only is karta of pudgala karma.

21. Jiva and consciousness are together which are comprehensive at all times. Hence the karta of conscious bhavas is jiva only and none else.

Further question of disciple

22. Some disciple enquires that O Guruji! The enjoyments of Gyani are for the sake of Nirjara and the enjoyments of Agyani  are cause for bondage, this surprising subject I am not able to understand ? Shri Guru explains.

Solution to the above question

23. Charity, donation, pooja etc. form punya and sensual pleasures- passions etc. pap both are karma bondages and the source of their generation is the  same only. In this way engaged in both the karmas the Samyak Gyani and Mithya Gyani appear to be the same, however due to their difference of bhavas, their fruitions are also different. The kriya of gyani is with detachment and without sense of oneness with it, hence is means for nirjara. The same activity of Mithya Drishti jiva is with engrossment without realisation, having a sense of oneness with it, therefore he accrues bondage and its fruition subsequently.

Allegory of potter to describe the karta nature of Mithya drishti

24. Just as mud has capability to take form as pot at all times while stick, wheel, string, potter are external nimitta, in the same way in the Lok masses of pudgala paramanus (atoms) in the form of karma varaganas wander in the form of states of gyanavaraniya etc. For them the Mithya Drishti jiva is external nimitta. For those jivas who are ignorant due to doubts etc. about nature of soul and have spirit of oneness with body, these karma varganas manifest into pudgala karma form to bond with them.

Importance of soul meditation accepting jiva to be non karta

25.  Those who are free of arguments related to nayas, keep their mind away from untruth, sorrow, worries, perturbations etc. and always remain peaceful, who do not engage in differentiation of qualities and their possessors, engaging in contemplation of soul in the world they taste the complete nectar of knowledge.

Jiva is non karta from aspect of Nishchaya naya and karta from aspect of Vyavahara naya

26. Looking from the aspect of Vyavahara naya, the soul appears to be bonded. Looking from aspect of Nishchaya naya, it is not bonded with anything. With respect to one naya, it is under bondage and with respect to another naya, it is always free- unbonded. In this way these two aspects are present since eternal times. One naya calls it conjoined with karmas and other naya calls it devoid of karmas. Thus it is according to the aspects of nayas. The one who accepts both the aspects of being bonded or free and understands their implications, that Samyak Gyani understands the nature of Jiva.

Appreciation of those remaining in equanimity knowing the nature of substance by means of knowledge of naya,

27. One is Nishchaya naya and other is Vyavahara naya. If both are elaborated in accordance with the guna-paryayas of dravya, then it has infinite divisions. As the divisions of naya keeps expanding, accordingly the waves in the mind having fickle nature keep generating which are of the order of the number of Pradesh of Lok and Alok. The Gyani Jivas who, discarding the sides of either nayas, adopting equanimity, do not abandon the oneness of own soul nature; they destroying the great Moha, revealing  own soul power by practicing  soul experience, get immersed in pure bliss.

Nature of soul is recognised by means of Samyak Gyan

28. Just as some conjuror beats drums at the road crossing and by  wearing several disguises deludes people with his art of thuggery, in the same way I have been deluded since eternal times under influence of gusts of Mithyatva and adopted several bodies. Now the flame of Gyan has been lit due to which the Mithya Drishti has been eliminated and the own and other substances have been identified. With the revelation of Gyan such a state has now been attained that we have recognised our real soul flame.

Contemplation of Gyani while experiencing the soul

29. Just as the brightness of a quality jewel flashes or the waves arise in the water and subsides  in the same, in the same way the pure soul is generated and destroyed from aspect of paryaya while from aspect of dravya it remains stationary within own nature . One should immediately adopt such nirvikalpa (thought free), permanent, blissful, eternal, infinite, pure soul. Experiencing the same, one should taste its nectar and leave the exposition of karma bondage upon pudgala.

Laudation of soul experience

30. Dravyarthika and Paryayarthika, both these nayas are divisions of shruta Gyan and shruta Gyan is Paroksha (indirect) Praman (knowledge), while experience of pure Paramatma is Pratyaksha (direct) Praman. Therefore experience is known as shobhaniya ( presentable), flawless, praman, bhagwan, purush, purana, gyan, vigyanghan, nutrient of supreme bliss, supreme purity and other infinite names. Moksha exists in experience and no where else.

In the absence of experience the world exists and in its presence Moksha exists- an allegory

31. Just as water has only one colour but in conjunction with Geru, ashes, colour etc.  impurities it takes different forms which cannot be recognised. Later with removal of impurities it starts flowing in natural state. In the same way, this conscious substance in vibhava state wanders in the world in the forms of gati, yoni, kula etc. and later upon encountering the right opportunity, attaining own nature, following the path of experiencing, destroys karma bondage and attains salvation.

Mithya Drishti Jiva is karta of karma

32. Mithya Drishti Jiva always engages in Mithya Bhavas and hence he is karta of bhava karmas.

Meaning: The Mithaya Drishti Jiva believes other dravyas to be his own on account of own mistake, due to which he engages in different types of raga bhavas such as ‘I did this’, ‘I took this’, ‘I gave this’ ; therefore he is karta of bhava karmas.

Mithya Drishti jiva is karta of karma and agyani is non karta

33. The one who engages in karma, he is karta and the one who knows, he is knower; the one who is karta does not become knower and the one who is knower cannot be karta.

Meaning: Agyani and Gyani both appear to engage in similar activities, however there is lot of difference between their bhavas. The Agyani Jiva attains bondage in the presence of bhavas of oneness while Gyani jiva remains bondage free in absence of bhavas of oneness.

The one who is gyani is not karta

34. The Gyan bhava and Mithyatva bhava are not same, nor does gyan have raga etc. form bhavas. Karma is different from Gyan , the one who is knower, he is not karta.

Jiva is not karta of karma

35. Gyanavarana etc. dravya karmas and raga-dwesha form bhava karmas, both have different natures. Both cannot join and become one, nor are they of the nature of jiva. Dravya karmas are pudgala form and bhava karmas are vibhava bhavas of jiva. The soul is one and pudgala karmas are infinite. How can both have same nature? In the world all dravyas manifest in accordance with their own natures, hence whose people who call jiva as karta of karma, it is only on account of delusion due to moha.

Glory of shuddha experience

36. Jiva does not do Mithyatva bhava nor is he owner of ragas etc. form bhava impurity. Karmas are pudgala and gyan remains immersed within gyan only. Its illumination brightens in the form of pure flame within the innumerable Pradesh of jiva in stationary, deep, patient form, hence so long as gyan is illuminated in the heart, the Mithytava remains absent. Just as with the presence of Dharmaraj in the town, every where lawfulness is seen and not even an iota of lawlessness is present.

Summary of Chapter III

Doing is Kriya, the deed carried out is karma and the one who performs is Karta. The implication is that the one who engages in the kriya i.e. carried out the work is called karta and the resultant deed is called karma and the deed carried out is called Kriya. For example the potter is karta, pot is karma and the process of making pot is kriya. Or, Ram plucks the mangoes, in this sentence Ram is karta, mangoes are karma and plucking is kriya.

It should be kept in mind that  the two examples quoted above are from the aspect of differentiation , since karta potter is different substance, karma pot is different and the process of making pot kriya is different. In the same way in the second example the karta Ram is different, mangoes are different and the process of plucking kriya is different. The way karta-karma-kriya are different in the Vyavahara from aspect of differentiation, the same is not applicable from aspect of non-differentiation – all the three karta-karma-kriya are present in the same substance. For example conscious soul is karta, consciousness bhava is karma and the process of consciousness (knowing) is kriya. Or, mud is karta, pot is karma and the manifestation of mud into pot paryaya form is kriya. In this chapter the karta-karma-kriya words have been used from both aspects of differentiation as well as without differentiation, hence it should be clearly kept in mind.

In the state of ignorance Jiva believes Shubha ashubha karma and Shubha ashubha activities to be his own and designates himself as karta. However it should be kept in mind that in this Lok there are infinite pudgala karmana varganas which are packed. In these karmana varganas such capability exists that under the influence of nimitta of raga-dwesha of soul they manifest into karma form. Hence it is clear that Gyanavarana etc. karmas are pudgala form, non conscious  and pudgala only is their karta not soul. Yes, raga-dwesha-moha are corruption of soul. Whether they are caused by soul or by pudgala is well clarified in Vrihad Dravya Sangrah. It says that just as the child cannot be said to be born to the mother alone or to the father alone, but due to their conjunction only child is born. In the same way the raga-dwesha-moha is neither generated by soul alone nor by pudgala alone. In conjunction of soul and pudgala together the raga-dwesha-moha form bhava karma gets produced . If raga-dwesha-moha were generated by pudgala alone then pen, paper, brick, stone also would have raga-dwesha-moha ; if they were generated by soul alone then Siddhas also would have raga-dwesha-moha. What is the point in writing more? Raga-dwesha-moha are generated in union of pudgala and soul together. Jiva and pudgala are nimitta-naimittik for each other. However this Granth belongs to Nishchaya naya, hence raga-dwesha-moha have been declared as pudgala generated, these are not the own nature of soul. In the same way Shubha-ashubha kriya manifests in jiva under fruition of pudgala karmas hence kriya also is pudgala generated. To summarise, believing the Shubha ashubha karma and Shubha ashubha kriya to belong to soul and thinking jiva to be their karta is agyan. Soul is just karta of his consciousness kriya and consciousness bhava form karma, while pudgala is karta of pudgala karmas. Under fruition of Mithyatva JIva indulges in sense of oneness in sata asata karmas  that compassion, donation, worship, sensory subjects, passions etc. Shubha ashubha kriyas are his karmas carried out by him. These are Mithya bhavas, cause for bandh which enhances bandh tradition. Not having sense of oneness in Shubha ashubha kriya i.e. not believing them to be own and not being one with them is samyak bhava- cause for nirjara.

Continued…..