Samaysar Natak….06

 

Chapter V – Asrava Adhikar

Declaration

1. I described the  sameness of punya-pap in the meaningful and incomparable previous  chapter, now I shall describe the Asrava chapter in spiritual way.

Salutations to Samyak Gyan

2. The one who has made all the trasa-sthavar jivas of the world as helpless and made them subordinates, such a great proud warrior of the form of asrava, twisting his moustaches stood up unfurling the flag of war.  Suddenly a Gyan named great warrior with higher strength came over there and he conquered asrava and uprooted his flag of war. Witnessing such gyan form warrior, Pandit Banarasi Dasji offers salutations with folded hands.

Characteristics of Dravya Asrava, Bhava Asrava and Samyak Gyan

3. The influx of pudgala upon the Pradesh of soul is dravya asrava. The manifestations of jiva in raga-dwesha-moha form is bhava asrava. The absence of dravya asrava and bhava asrava is the right nature of the soul. Where gyan appears there internally and externally, other than gyan nothing is observed, it means he manifests only in gyan form.

The knower is without asrava

4. The one who does not manifest in dravya asrava form, there bhava asrava also do not exist. The one whose state is of the nature of knowledge, that gyani is called free of asrava.

Samyak Gyani is free of Asrava

5. The Gyani does not engage in impure manifestations which can be detected by mind and he remains cautious in avoiding impure bhavas undetectable by the mind. In this manner destroying manifestation pertaining to the others, making efforts in Moksha Marg , the one who crosses the worldly ocean, he is called Samyak Gyani without asrava. The scholars always praise them.

Meaning: He does not engage in impure bhavas of present with spirit of oneness. He does not treat the raga etc. form manifestations of past as his own and believes the vibhava bhava likely to occur in future as not his own, with such belief the gyani jiva always remain free of asrava.

Question of disciple

6. The disciple enquires from Guru that O Swami! The way the Mithya Drishti jiva manifests in the world independently, in the same way the Samyak Drishti Jiva also manifests – both have fickleness of mind, unrestrained words, attachment to body, availability of enjoyments, accumulation of possessions and growth of moha in the same manner. Then why is Samyak Drishti jiva free of asrava?

Answer to the doubt of disciple

7. In the ignorant state of the past, whatever karmas were bonded, they now come into fruition and give result. Of them several are Shubha  which are pleasant and several are Ashubha which are unpleasant. The Samyak Drishti Jiva does not feel happiness or remorse in both kinds of karma fruition and keeps equanimity. They indulge in activities in accordance with their state without having desire for fruition. In spite of being worldly they are called as free since they are unattached to body etc. like Siddhas. They are devoid of Mithyatva and with experience of soul. Therefore Gyanis are not called as one with Asrava.

Characteristics of Raga-Dwesha-Moha and Gyan

8. The bhava of affection is Raga, bhava of aversion is dwesha and bhava of oneness with others is Moha. Without these three the corruption free bhava is Samyak Gyan.

Raga-Dwesha-Moha only are asrava

9. Raga-dwesha-moha, these three are corrupted forms of soul, are cause for asrava and resulting in karma bondage they cause the nature of soul to be forgotten.

Samyak Gyani jiva is without asrava

10. Where raga-dwesha-moha do not exist that is Samyaktva bhava. With it only Samyak Drishti has been called as free of asrava.

Pleasure of jivas free of asrava

11. Those worldly jivas who are nikat bhavya ( who shall attain Moksha soon), who accept Samyaktva abandoning Mithytva , who have conquered raga-dwesha-moha all the three by means of pure belief, who have discarded Pramad (carelessness) and purifying the mind, preventing Yogas have immersed within shuddhopayoga, they only destroying  tradition of bondage, being detached from other things, immersing in their own nature, they attain own form i.e. attain Siddhahood.

Transitory nature of Upasham and Kshayopasham Bhavas

12. Just as tongs of an ironsmith is sometimes heated in fire and sometimes cooled in water, in the same way, the states of Kshayopashamik and Aupashamik Samyak Drishti jivas manifest i.e. sometimes Mithyatva Bhava is present and sometimes the flame of knowledge brightens. So long as knowledge is present till then the strength and speed of Charitra Mohaniya is weakened like a nailed snake, and when Mithytva starts fructifying then like the strength and speed of  an unnailed snake, the bondage of infinite karmas is enhanced.

Note: The minimum and maximum period of Upasham Samyaktva is Antar Muhurta while maximum period  of Kshayopasham Samyaktva is 66 sagar with minimum period of Antar muhurta. Both the Samykatva get destroyed as a rule, hence so long as the Samyaktva bhava is present, till then the soul experiences an extraordinary bliss and peace. With the destruction of Samyaktva bhava the fruition of Mithytva takes place and the soul deviating from own nature enhances the karma tradition.

From aspect of Ashuddha naya bandh accrues and from aspect of shuddha naya salvation can be attained

13. The essence of this shastra is this only and that only is nutrient of supreme tatva that by abandoning the path of shuddha naya one attains bondage while by following the path of shuddha naya one attains Moksha.

The internal and external states of Jiva

14. The worldly jiva wandering in the clutches of karmas continues to be Mithyatvi and the impurity has surrounded him. When internally the knowledge was generated and pure greatness was attained then affection towards body etc. was discontinued, raga-dwesha-moha were abandoned, equanimity was tasted, support of shuddha naya was acquired, experience was practiced, oneness with paryaya was destroyed, then taking recourse to the eternal, infinite, nirvikalpa, permanent state of soul he experiences own soul nature.

Pure soul alone is Samyak Darshan

15. In whose illumination raga-dwesha-moha do not remain, the asrava is eliminated, the misery of bondage is destroyed, in which the infinite qualities and paryayas of all the three periods of time of all the substances are reflected, which by itself has infinitely infinite qualities and paryayas of its own; such incomparable, indivisible, unshakable, permanent, abundance of knowledge with consciousness and bliss is Samyak Darshan. If considered from aspect of Bhava shruta gyan praman then it can be known by experience and if considered from aspect of dravya-shruta i.e. shastras, then it cannot be described in words.

Summary of Chapter V

Raga-Dwesha-Moha are bhava-asrava and the attraction of karmana vargana form pudgala Pradesh towards impure soul is dravya-asrava. Samyak Gyan is free of both dravya-asrava and bhava-asrava. With the fruition of Samyak Darshan the existing knowledge of jiva itself is called Samyak Gyan. In this Samyak Gyan state the asrava does not accrue. Even if Samyak Gyani be without vows, even then he does not accrue asrava, its reason is that with the fruition of Samyak Darshan internally, they do not have oneness with body etc., nor do they get engaged in sensory subjects. Although from external view point of people, the activities of Mithya Drishti jivas and Samyak Drishti jivas in respect of sensory enjoyments and accumulation of possessions appear to be similar, even then there is considerable difference in their manifestations. The Shubha-ashubha activities of Agyani incorporate the desires of results while those of Gyani Jivas are without desires of results. Hence the activities of Agyanis result in asrava while those of Gyanis result in Nirjara. Such is the glory of knowledge and detachment. Just as a patient partakes medicine without having taste of it, while several people taste sharbat and marmalade etc. for enjoyment; in the same way the enjoyments of Gyanis under influence of fruition of karmas and the enjoyments of agyanis with lust for them has huge difference.

The accompaniment of asrava continues till thirteenth gunasthana due to presence of yogas and even in fourth gunasthana bondage of seventy types of karmas has been described. On the other hand Samyak Drishti jiva has been declared to be free of asrava in vowless state itself; it is so due to the fact that the root cause for eternal world is Mithyatva and the fruition of Anantanubandhi four karmas bonded along with the same do not occur in Samyaktva state, hence there is Samvar of Mithyatva and Anantanubandhi  generated forty one types of karmas. The remaining karma bandh  have very less intensity and duration. The Guna shreni Nirjara also starts then hence compared to seventy koda kodi sagar duration and very strong intensity  bondage of agyanis , the bondage of gyanis is of no consequence; therefore the gyanis are declared to be asrava free. In reality Mithyatva only is Asrava which does not exist with the fruition of samyaktva. Asrava is manifestation of vibhava form, it is pudgala form and pudgala generated. It is not own nature of soul. Knowing thus the Gyani people take rest within their own natures and purify their incomparable, indivisible, unshakable, indestructible, consciousness form samyak darshan.

Chapter VI - Samvar Dwar

Declaration

1. The chapter on Asrava was described as it is, now the form of Samvar is being narrated, so o Bhavyas! Listen with care.

Salutations to Gyan form Samvar

2. The one which is deadly to the soul and is devoid of soul experience, such asrava form great darkness has surrounded all the jivas of the world like an unbreakable egg. For destroying it, the sun which illuminates all the three worlds and in which all the substances are reflected and also it takes form of those substances, even then it remains untouched by them like Pradesh of the Akash, such gyan form sun is in the disguise of Samvar. We salute its illumination.

Importance of Differentiating knowledge

3. Pure, independent, one form, unlimited, differentiating knowledge form sharp chisel separates the swabhava-vibhava and insentient-conscious by entering within self. In whose heart such differentiating knowledge has been generated, they do not like dependence upon body or other substances, they feel happy in experiencing own soul and they recognise the form of Paramatma.

Meaning: The knowledge is devoid of bhavas pertaining to others hence is pure, it describes the natures of self and others hence is independent, there is no conjunction with other substance within it hence is one only, there is no conflict pertaining to naya-praman with it hence is unobstructed. When the sharp chisel of such differentiating knowledge enters inside then it separates the swabhava-vibhava and describes the difference of insentient- sentient. Therefore the interest of those with differentiating knowledge gets diverted from the other substances. Even though they may have possessions of wealth etc., even then examining the supreme tatva with affection, they enjoy the bliss of the soul.

Attainment of Samyak Gyan and nature of self by means of Samyaktva

4. Sometime when this Jiva substance upon getting opportunity destroys Mithyatva and flowing in the stream of Samyaktva he moves upwards in the illumination of gyan quality, then internally he is unaffected by the pains of dravya karma and bhava karmas. Engaging in the path of soul purification by means of experience, he attains the completely fulfilled state. The same is described as Paramatma.

Meaning: Wandering in this infinite world, sometime this Jiva upon attaining the Kaal Labdhi ( opportune moment), with non fruition of darshan mohaniya and benefit of preachment of Guru etc., he engages in belief of the Tatva. At that moment the power of dravya karmas and bhava karmas weakens. Continuing the practice of experience he attains salvation from karma bondage and travels upwards i.e. attains Siddha Gati.

Glory of Samyak Drishti

5.  Those who have destroyed Mithyatva and by tasting the nectar of Samyaktva have revealed the flame of knowledge, who have realised their own qualities of darshan, gyan and charitra, who have abandoned the oneness with other dravya and engaging in Desh Vrita, Maha Vrita etc. higher practices, who have enhanced the flame of knowledge multifold, such scholars are like gold; they are unaffected by Shubha ashubha karma impurities.

Differentiating knowledge is means for Samvar, Nirjara and Moksha

6. In the Lok the differentiating knowledge is flawless, is means of Samvar; samvar is cause of Nirjara and Nirjara is cause for Moksha. In the chain of growth the tradition of differentiating knowledge only is means for Moksha. Although even this is discardable, even so it is venerable.

Meaning: Differentiating knowledge is not own nature of soul hence is the cause for Moksha traditionally only and not the real reason. However without it the real reasons of Moksha i.e. Samyaktva, Samvar, Nirjara are not attained, hence in the initial phase it is venerable. However after attainment of objective, the activities are burdensome hence it is discardable upon attainment of pure soul nature.

With the attainment of nature of self the Differentiating knowledge is renounceable

7. The differentiating knowledge is praiseworthy so long as Moksha i.e. the pure nature is not attained. Where the bright illumination of knowledge is present, there is no vikalpa also ( hence differentiating knowledge would also not remain).

Differentiating knowledge is cause for Moksha traditionally

8. Those jivas who have attained differentiating knowledge form Samvar, they are called Moksha form. In whose hearts the differentiating knowledge is not present, those foolish jivas get bonded with body etc.

Soul gets purified with the differentiating knowledge

9. The washerman of the form of Samyak Drishti, using the soap of differentiating knowledge and pure water of equanimity, cleanses the clothes of the form of soul qualities.

Metaphors of activities of differentiating knowledge

10. The person who washes the dust at goldsmiths place, acquires gold and silver by washing the dust. The fire melts the gold ore and separates the gold. In muddy water the alum separates the mud from the water. The one churning curd separates butter from the curd. The swan separates the milk and drinks it leaving water behind. In the same way the gyani people acquire wealth of soul by means of differentiating knowledge and discard the raga-dwesha and pudgala etc. form other substances.

Root cause for Moksha is differentiating knowledge

11. The differentiating knowledge clearly knows the qualities of soul and other substances. Abandoning the oneness with other substances it engages in pure experience and with that practice it causes Samvar. Preventing the Asrava entry it destroys the great darkness caused by karmas. Relinquishing the raga-dwesha form vibhavas accepting  equanimity it attains the vikalpa free own state; therefore attains pure, infinite, immobile, and supreme bliss beyond senses.

Summary of chapter VI

It has already been told in previous chapter that Mithyatva only is Asrava, hence the prevention of Asrava is by means of Samyaktva form Samvar. This Samvar is means for Nirjara and subsequently that of Moksha. When soul with his own intelligence or by means of preachment of shri guru etc. recognises the difference between self and non-self or own nature and non nature, then samyaktva quality is revealed. Knowing self as self and others as others only is differentiating knowledge and the same is called as sense of self and others. Such differentiating knowledge is cause for samyak darshan. Just as soap is handy in cleansing of the cloth , in the same way in revelation of samyak darshan differentiating knowledge assists. When the clothes are cleaned then there is no role for soap and it becomes a burden only; in the same way after attainment of samyak darshan, there is no role of vikalpas of self and others and the differentiating knowledge is renounceable only. The summary is that the differentiating knowledge is venerable in the first stage and after revelation of samyak darshan it does not have any more role and hence is renounceable. Although differentiating knowledge is despicable, even then being cause for attainment of samyak darshan it is venerable. Hence after examining the qualities of self and others, one should be detached from the manifestations of others and by practicing pure experience accept equanimity.

Continued….