Samaysar Kalash Teeka …06

 

Shloka 60 : Just as the natures of heat of the fire and coldness of water are known through knowledge only  and difference of taste  between  salt and the dish is known through knowledge only; in the same way the difference of  permanent conscious soul enriching continuously in its own self and the bhavas of anger etc. is also known through knowledge only.

Kalash 15/60: On experiencing the pure nature alone, the indestructible shuddha jiva nature which is illuminated with consciousness and the ashuddha consciousness form ragas etc. form manifestations are differentiated. Bhavartha is as follows- Presently when the jiva dravya manifests in ashuddha consciousness form ragas etc., then it appears that the gyan has manifested in anger etc. form; so it is very difficult to experience that gyan is different and anger is different.

The answer is that it is true that it is difficult but on considering the pure nature of substance the difference can be discerned. How is that difference? The delusion that jiva is karta of karma gets eliminated from the roots. Example is quoted- Just as the difference of warmth of fire and coolness of water is experienced by means of the knowledge considering their own natures. Bhavartha is as follows- Just as water is heated by means of fire and it is called as ‘hot water’, however on consideration of natures the heat belongs to fire and water is cold by nature. This difference can be experienced on consideration.

Another example- Just as salt is different from food although the food is called salty in conjunction with salt. In the same way the own nature is experienced. Bhavartha is as follows- Just as food is prepared in conjunction with salt and the food is called as salty. However on consideration of nature the saltiness is due to salt. The food is as it is.

Shloka 61 : In this manner the soul is explicitly karta of his own bhavas, with the soul being  ignorant or having knowledge. He is not karta of other’s bhavas at any time.

Kalash 16/61: In every possible way the jiva dravya is karta of own manifestations. However he is never karta of karma form insentient pudgala dravya in all three periods of time.

 How is the soul? In the siddha state of pure consciousness form also it manifests on its own. And how is it? In the vibhava manifestations of impure consciousness form also it manifests on its own. Bhavartha is as follows- Jiva dravya manifests in impure consciousness form and pure consciousness form, therefore at the time in whichever consciousness form it manifests, at that time it is permeable-pervasive with that consciousness form, hence at that time it is karta of that consciousness only. Even so he is not permeable-pervasive with pudgala mass form gyanavarana etc. karmas hence he is not their karta either. In totality this is the meaning.

Shloka 62 : Soul is of the nature of knowledge hence he is knowledge alone.

What else can he do other than knowledge ? – nothing. Soul is doer of others bhavas – such belief and talk is the delusion and ignorance of Jivas knowing vyavahara only.

Kalash 17/62: The conscious dravya manifests in the form of consciousness only. In what way? Since the soul itself is of the nature of conscious manifestations .

Does it carry out insentient pudgala manifestations form karmas which are different from conscious manifestations? Absolutely not. Conscious dravya form soul carries out gyanavarana etc. karmas, such belief is ignorance of Mithya Drishti jivas. Bhavartha is as follows- Although it is a figure of speech that jiva is karta of gyanavarana etc. karmas but it is untrue only.

Shloka 63: If Jiva is not responsible for the pudgala karmas then who is? For clarifying such doubt and removing the strong delusion-ignorance of the karta-karma , the karta of pudgala karma is stated. Hence O people, desirous of wisdom , listen carefully!

Kalash 18/63: The karta of dravya mass form eight karmas is described. Listen carefully. The purpose of this preachment is to eliminate the conflicting knowledge from its roots which is strongly under fructification.

Here the disciple raises a doubt. If Jiva dravya does not carry out eight karma form mass of pudgala then who is responsible for it? The answer for it is that pudgala dravya has the nature of manifestation and by itself it manifests in karma form.

Shloka 64 : In this way the nature of pudgala dravya is proved to be of manifesting nature without hindrance. Once this is proved then whatever bhava pudgala dravya indulges itself in, that pudgala dravya alone is karta on its own.

Kalash 19/64: In this way from aspect of nishchaya naya, the corporeal dravya has nature of manifestation since eternal times. How is it? It is natural.

And how is it? Unhindered. In the presence of this power, the manifestations the pudgala dravya carries out pertaining to its insentient nature, the pudgala dravya is the karta of those manifestations. Bhavartha is as follows- The pudgala dravya manifests in Gyanavarana etc. karma form, and the karta of those bhavas(paryayas) is pudgala dravya.

Shloka 65: The above description  establishes the nature of manifestation of the Jiva  without hindrance. It proves that whichever bhava Jiva indulges in, he is the karta of the same.

Kalash 20/65: The manifestation capability of conscious jiva dravya is existent since beginningless time. Such is the nature of dravya. And how is it? It is continuous without a break even for a samaya.

Due to the presence of such manifestation capability, whichever manifestation of  pure consciousness form or impure consciousness form the jiva substance engages in, he alone is the karta of that manifestation. Bhavartha is as follows- Jiva dravya has  manifestation capability which is beginningless and endless.

Kalash 66: Here the question is asked “ how does it transpire that Gyani indulges only in bhavas of knowing kind and not others while Agyani indulges in bhavas of ignorant kind only ?”

Kalash 21/66: Here someone enquires- “ How does Samyak Drishti manifest in differentiating knowledge form and not in ignorance form?” Bhavartha is as follows- Someone enquires that in spite of experiencing the fruition of karmas and manifesting in ragas etc. form , how the Samyak Drishti jiva is karta of knowledge bhava without having agyan bhava?

 The answer is that all the manifestations of Mithya Drishti jiva are cause for impure consciousness form bondage . Someone asks that how is it so? Why does it not manifest in gyan form? Bhavartha is as follows- Whatsoever manifestations of Mithya Drishti are cause for bondage.

Shloka 67 : All the bhavas of Gyani are generated out of knowledge while all the bhavas of ignorant are generated out of ignorance.

Kalash 22/67: Definitely all the manifestations of Samyak Drishti are knowledge form only. Bhavartha is as follows- The dravya of Samyak Drishti has manifested in pure form hence whatsoever manifestations of Samyak Drishti occur, they belong to the family of pure knowledge which is free of bondage of karmas. All the manifestations of Mithya Drishti which are of the form of shubhopayoga or ashubhopayoga have manifested due to his impurity. Bhavartha is as follows- The activities of Samyak Drishti and Mithya Drishti are similar , the passions and desires are also similar pertaining to those activities but there is a difference in manifestation of dravya.

 Explanation- The dravya of Samyak Drishti has manifested in pure form hence these manifestations in intelligently experience form, or contemplation form, or fasting activities form, or desires of enjoyment form, or fruition of charitra moha in anger, pride, deceit, greed forms, they all belong to the family of knowledge only. The reason is that whatsoever manifestations are there, they are cause for samvar-nirjara. Such is the speciality of dravya manifestation.

The dravya of Mithya Drishti has manifested in impure form, hence his manifestations are not of experience form at all.  For this reason the study of sutra Siddhant, fasting-austerity form, or charity, pooja, compassion, morality forms, or desires of enjoyments form, or anger, pride, deceit, greed forms, all such manifestations belong to ignorance family, since they are cause for bondage and not that of samvar-nirjara. Such is the speciality of dravya manifestation.

Shloka 68 : The ignorant engages in the ignorant bhavas which are cause for bondage of the future dravya karmas.

Kalash 23/68: Although the external activities of Samyak Drishti and Mithya Drishti Jivas are similar, but the manifestations of the dravya are different which are described here. The omniscient knows this directly.

The Mithya Drishti jivas continuously bond with dravya karmas- the karmana vargana of the form of paryaya of pudgala dravya continuously bond in the form of mass of gyanavarana etc. karmas. These are co-occupant of the same Pradesh as that of Jiva. Together they have relationship of pudgala being capable of bonding and jiva paryaya as one being bonded. Their external nimitta are the Mithyatva of Mithya Drishti and his raga-dwesha form impure manifestations.

Bhavartha is as follows- Just as the mud manifests into the form of pot, in which the manifestations of potter are external nimitta agents, but not in the form of being pervaded and pervasive; in the same way the gyanavarana etc. mass of karmas form pudgala dravya is by itself pervaded and pervasive within itself wherein the impure consciousness form manifestations of moha-raga-dwesha of jiva are external nimitta agents but not in pervasive-pervaded form. It has manifested on its own in that form.

Bhavartha is as follows- Somebody may think that jiva dravya is pure and he is formally only said to be cause for karma bondage, but it is not so. He has manifested himself in the form of moha-raga-dwesha impure consciousness form manifestations hence he is cause for karmas.

How does the Mithya Drishti jiva manifest in impure forms is described- with the fruition of karmas of mithyatva family, the Mithya Drishti jiva manifests in the impure manifestation form. Bhavartha is as follows- Dravya karmas are of different kinds and their fruitions are also different. One karma is such that its fruition decided the type of body. Another karma’s fruition is responsible for mind, speech, body. Another karma’s fruitions results in happiness, unhappiness.

In this way with the fruition of different types of karmas, the Mithya Drishti jiva experiences  their fruition on his own which results in manifestations of raga, dwesha, moha which causes the fresh karma bondage. For this reason the Mithya Drishti jiva is karta of impure consciousness manifestations. Since the Mithya Drishti jiva does not have experience of pure nature, hence he experiences the fruition of karmas as his own.

The way the fruition of karmas of Mithya Drishti jiva  occurs,  the same way it occurs for Samyak Drishti also. But Samyak Drishti jiva has experience of pure nature hence he experiences the fruition of karmas in the form as that belonging  to  karma family, while he experiences himself as pure nature form. Therefore with the fruition of karmas he is unperturbed and does not manifest into the moha, raga, dwesha forms.   Hence he does not accrue bondage. Therefore samyak Drishti is not karta of impure manifestations. This is the difference.

Shloka 69 : The person who gives up the facets of nayas and merges within his own nature and remains engrossed there, he alone experiences the pure nectar of bliss by being unperturbed, contemplation free.

Kalash 24/69: Those jivas who are continuously immersed in pure consciousness form substance, they only experience the bliss beyond senses. How ? By relinquishing the one sided view of dravya paryaya form spirit of vikalpas. How are those jivas? They are free of different contemplations of the thing and mind has become nirvikalpa form.

Bhavartha is as follows- On contemplations of dravya-guna-paryaya or generation-destruction-permanence  of the existent substance, it leads to vikalpas and this causes perturbations of the mind. The perturbations cause unhappiness hence on experiencing the substance alone the vikalpas are eliminated. With elimination of vikalpas, the perturbations are eliminated which leads to elimination of unhappiness. Therefore those jivas who remain experiencing the self are supremely happy.

Shloka 70 : The Jiva is consciousness alone. From aspect of one naya ‘He is bonded to karmas’ –this is one facet and “ Not bonded to karmas’ –this is another facet from aspect of second naya. In this way, the two nayas have two facets. Therefore the one who takes side with any naya does not realise the reality. The one who knows nature of reality does not have bias towards any naya. For that person the soul is consciousness alone and he does not get lost in vikalpas taking sides.

Kalash 25/70: In the conscious substance there are two sides of Dravyarthika and Paryayarthika nayas. Upon taking sides with the knowledge accepting ashuddha paryaya only, the jiva dravya is bonded. Bhavartha is as follows- The Jiva dravya has been conjoined with karmas in single paryaya form since eternal times on account of vibhava form manifestation. In this way if one paryaya of bondage is accepted without accepting the nature of dravya then the jiva is bonded; such is one side.

The other side- On accepting the second side i.e. Dravyarthika naya, he is not bonded. Bhavartha is as follows- Jiva dravya is eternally characterised by consciousness- by taking such view of dravya alone, the jiva dravya is not bonded , it is within own nature, since any dravya does not manifest into the form of some other dravya-guna-paryaya. All dravyas manifest according to their nature only.

 Those wise  ones who are engaged in experiencing the nature of pure consciousness form jiva, they  do not take any side. Bhavartha is as follows- the form of one substance  is imagined to have several types which are called as different sides. On experiencing the substance alone, the spirit of imagination gets easily eliminated. The one who experiences the pure nature, he directly perceives the consciousness form substance.

Shloka 71 : In view of one aspect Jiva is ignorant i.e. Mohi(Deluded). In view of other aspect Jiva is not ignorant. In this manner there are two sides in context of consciousness form jiva. However the one who is knowledgeable of reality is unbiased towards either side. For him consciousness is consciousness alone and it is not Mohi( deluded) or Amohi ( not deluded).

Kalash 26/71: Jiva is Mohi (deluded), it is view of one naya and he is not mohi is view of another naya. In this way in context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 72 : In view of one aspect Jiva is attached i.e. Raagi . In view of other aspect Jiva is not attached. In this manner there are two sides in context of consciousness. However the one who is knowledgeable of reality is unbiased towards either side. For him consciousness is consciousness alone and it is not Raagi( attached) or Araagi(not attached).

Kalash 27/72: Jiva is raagi ( having attachment) is view of one naya and he is not raagi is the view of other naya. In this way in context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 73: In view of one aspect Jiva is Dweshi(jealous). In view of other aspect Jiva is not jealous. In this manner there are two sides in context of consciousness.

Kalash 28/73: Jiva is dweshi (jealous) is view of one naya and he is not dweshi is view of other naya. In this way in context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 74: In view of one aspect Jiva is Karta(doer)In view of other aspect Jiva is not doer. In this manner there are two sides in context of consciousness.

Kalash 29/74: Jiva is karta is view of one naya and jiva is not karta is view of other naya. In this way in context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 75: In view of one aspect Jiva is Bhokta(enjoyer). In view of other aspect Jiva is not enjoyer. In this manner there are two sides in context of consciousness.

Kalash 30/75: Jiva is bhokta (enjoyer) is view of one naya and jiva is not bhokta is view of other naya. In this way in context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 76: In view of one aspect Jiva is Jiva. In view of other aspect Jiva is not Jiva. In this manner there are two sides in context of consciousness.

Kalash 31/76: Jiva is Jiva, such is the view of one naya and jiva is not jiva is view of other naya. In this way in context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 77: In view of one aspect Jiva is Sookshma(small). In view of other aspect Jiva is not small. In this manner there are two sides in context of consciousness.

Kalash 32/77: Jiva is sookshma ( not detectible with senses) is the view of one naya and jiva is not sookshma is the view of other naya. In this way in context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 78: In view of one aspect Jiva is Hetu(cause). In view of other aspect Jiva is not cause. In this manner there are two sides in context of consciousness.

Kalash 33/78: Jiva is causal is view of one naya and jiva is not causal is the view of other naya. In this way in context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 79: In view of one aspect Jiva is karya(deed). In view of other aspect Jiva is not an act. In this manner there are two sides in context of consciousness.

Kalash 34/79: Jiva is karya (deed) is the view of one naya and jiva is not karya is view of other naya. In this way in context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 80: In view of one aspect Jiva is Bhava(attribute). In view of other aspect Jiva is not Bhava. In this manner there are two sides in context of consciousness.

Kalash 35/80: Jiva is bhava form, such is the view of one naya and he is not bhava form is the view of other naya. In this way in the context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 81: In view of one aspect Jiva is one. In view of other aspect Jiva is many. In this manner there are two sides in context of consciousness.

Kalash 36/81: Jiva is one, such is the view of one naya and jiva is not one (many) is the view of another naya. In this way in the context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 82: In view of one aspect Jiva is Saant (with end). In view of other aspect Jiva is without end. In this manner there are two sides in context of consciousness.

Kalash 37/82: Jiva is with ending, such is the view of one naya and jiva is without ending is the view of another naya. In this way in the context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 83: In view of one aspect Jiva is Nitya(permanent). In view of other aspect Jiva is not permanent. In this manner there are two sides in context of consciousness.

Kalash 38/83: Jiva is permanent is the view of one naya and jiva is not permanent is the view of another naya. In this way in the context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 84: In view of one aspect Jiva is Vachya(can be described by speech). In view of other aspect Jiva cannot be described. In this manner there are two sides in context of consciousness.

Kalash 39/84: Jiva is describable ( in words form) is the view of one naya and jiva is indescribable is the view of another naya. In this way in the context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 85: In view of one aspect Jiva is Nanaroopa (many forms). In view of other aspect Jiva is not many forms. In this manner there are two sides in context of consciousness.

Kalash 40/85: Jiva has several forms is the view of one naya and jiva does not have several forms is the view of another naya. In this way in the context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 86: In view of one aspect Jiva is Chetya (Knowable). In view of other aspect Jiva cannot be known. In this manner there are two sides in context of consciousness.

Kalash 41/86: Jiva is knowable is the view of one naya and jiva is not knowable is the view of another naya. In this way in the context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 87: In view of one aspect Jiva is Drishya(can be seen). In view of other aspect Jiva cannot be seen. In this manner there are two sides in context of consciousness.

Kalash 42/87: Jiva can be seen is the view of one naya and jiva cannot be seen is the view of another naya. In this way in the context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Continued….

Samaysar Kalash Teeka …05

 

3. Karta-Karma Adhikar

Sholka 46 : The flame of right knowledge reveals itself explicitly.

How does it reveal itself ? – Ignorant people believe in karta –karma in following way – In this world, myself of the nature of conscious soul is the karta(doer) and the anger etc. bhavas are my karma( acts)- such attitude of karta-karma is eliminated by the flame of knowledge.

How is that flame of knowledge ? – It is absolutely great and is not subordinate to anyone.

And how is it ? – Extremely patient i.e. it is totally unperturbed.

And how is it ? -  without assistance of anyone it has the nature of illuminating different objects, therefore it sees and knows the entire lok-aloka directly. 

Kalash 1/46: Now pure illumination of knowledge appears.

How is it? It is supreme. And how else? Permanent in all three periods of time. And how else? Knows all the subjects of knowledges directly in one samaya. And how is it? Devoid of all hindrances. And how is it? Has the nature of knowing all the dravya-guna-paryayas in their different forms separately.

How does it appear? Completely dispelling the notion of mithya Drishti jiva that he is the karta of pudgala karma. How is that notion of karta-karma? Myself alone conscious natured jiva dravya carries out pudgala karma being karta. Therefore the mass of gyanavarana etc., which are existent, are my deeds. Dispelling such delusions of Mithya Drishti the knowledge appears. Bhavartha is as follows- Here onwards the karta-karma adhikar begins.

Shloka 47 : Now the knowledge makes appearance directly.

How is it ? Indivisible, since earlier on account of nimitta of objects of knowledge and due to characteristics of the Kshayopasham knowledge ( knowledge based on subsidence and destruction  of gyanavaraniya karma) the knowledge was experienced in various divided forms. Now undivided form of knowledge alone is experienced, hence here adjective of indivisible is used.

And how else is it ? It is generated  devoid of divisions in the form of Mati Gyana etc , hence too it is called indivisible.  

And how is it ? Due to nimitta of others it was manifesting in the form of ragas, now it appears discarding such a practice.

And how is it ? Gloriously brilliant. It is so powerful that it does not manifest in the form of ragas due to nimitta of others.

Hence Acharya states- “ Oh! In such a knowledge, how can there be consideration  of manifesting in the form of karta-karma of other dravyas and bondage of pudgala karmas ? – Not possible. ”  

Kalash 2/47: The existent consciousness form power revealed itself. Bhavartha is as follows- The Jiva dravya has power of knowledge existent anyway but upon attainment of kaal labdhi (opportune moment) jiva engaged in experiencing his own nature.

How does the knowledge appear? Relinquishing the spirit of oneness of jiva and karma. And what else does it do? Relinquishing several  vikalpas from their roots of generation-destruction-permanence or dravya-guna-paryaya, that soul is experienced  by knowledge quality.

And how is it? It is indivisible. And how is it? Extremely strong which cannot be prevented. O disciple ! With the appearance of shuddha gyan where is the scope for vyavahara of intellect in converse form of jiva being karta and gyanavarana etc. mass of pudgala as  karma. Bhavartha is as follows- Just as with the illumination of the sun there is no scope for darkness to prevail, in the same way with the experience of shuddha nature the converse intellect of mithyatva does not have scope.

Here someone enquires that with the experience of shuddha gyan only converse intellect is eliminated or the karma bondage also gets eliminated. The answer is that the converse intellect and karma bondage both get eliminated. With the elimination of converse intellect, how can the influx of gyanavarana etc. karmas, which are pudgala related dravya mass form, occur?

Shloka 48 : In this manner that pure soul, manifesting in the knowledge form observing and knowing  the  universe is illuminated.

What does he first accomplish and then how is he illuminated ? By following the procedure laid down  earlier, discarding the other dravyas totally in all respects, contemplating only upon the nature of knowledge form soul and remaining stationary within that without any perturbations or  doubts with surety.  Thus getting rid of ignorance generated practices of karta-karma which resulted in tribulations, he is illuminated.

Kalash 3/48: Jiva dravya became capable of experiencing his own pure nature and from then onwards it is illuminated remaining engaged in knowing complete dravya nature. Bhavartha is as follows- when the jiva experiences the pure nature then it becomes completely detached with dravya karma-bhava karma-no karma which are other dravya forms.

 How is the jiva dravya? From aspect of dravya it is beginningless-endless. And how is it? Devoid of miseries. How are the miseries? Which are generated with the false experience of oneness of jiva and karma. Jiva is karta and the deeds of jiva are gyanavarana etc. dravya mass form – with such delusion.

 And how is the jiva substance? With the spirit of complete renunciation from their roots of existent other substances of the form of dravya karma-bhava karma-no karma and experiencing the pure consciousness nature. How is self? Its everything is  collection of pure gyan, it is such. And how is self? Always it is pure natured. The Jiva substance experiences self being free of seven types of fears.

Shloka 49 : Pervaded –pervader relationship occurs where there is same thingness  and it is absent if same thingness is absent. Without pervaded-pervader relationship there cannot be karta-karma relationship. With this significant intelligence and with the all encompassing knowledge form illumination destroying the darkness of ignorance, the soul appears without having nature of being karta the moment he becomes Gyani.

Kalash 4/49: At that moment, the jiva who was manifesting in Mithyatva form since beginningless time, the same jiva has now become free from engaging in karmas. How is the jiva? Since beginningless time he was manifesting in Mithyatva form and therefore he was manifesting in joint paryaya form of jiva-karma which he got rid of. The shuddha conscious nature was experienced and therefore the Mithyatva form darkness was repelled. How the Mithaytva form darkness was removed? By the powerful brightness of the differentiating knowledge form sun light.

 Which thoughts result in differentiating knowledge, is described next- the differentiating vikalpa of permeable guna or paryaya form and the pervasive dravya form sovereign substance  is carried out. Bhavartha is as follows- Just as gold is described as yellow, heavy, smooth,  but is one sovereignty, in the same way the jiva dravya is described as knower, seer but is single entity. In such entity with the spirit of permeable-pervasive, the differentiating knowledge is carried out. Its detail- The pervasive i.e. dravya which is karta of its manifestation. The permeable i.e. the deed which has been carried out by the dravya. Where such differentiation is carried out, then it exists and if not carried out then it does not exist.

 With respect to Jiva entity the entity of pudgala dravya is different.  Definitely there is no permeable-pervasive nature. Bhavartha is as follows- Just as formally the dravya is karta of own manifestation since that deed is carried out by the dravya; in the same way one dravya is not karta of manifestation of another dravya even formally ( aspect of vyavahara), since the entities  are different.  Without the generation of differentiation as  manifestation and its doer, the experience of jiva dravya as karta of gyanavarana etc. pudgala karma does not apply. The reason is that jiva dravya and pudgala dravya are not single entity but are different entities. By means of such knowledge form sun the Mithyatva form darkness gets eliminated and jiva becomes Samyak Drishti.  

Shloka 50 : Gyani manifests knowing his own as well as other dravya’s manifestations. Whereas pudgala manifests without knowing its own and other dravya’s manifestations. Therefore both of these do not have pervaded-pervader relationship internally because both are different dravyas. Both of them are different at all times hence believing them to have karta karma relationship is delusion. This delusion is present as long as it is not differentiated by means of differentiating knowledge , splitting them distinctly like with  the stroke of an axe, illuminating with the glow of knowledge.

Kalash 5/50: So long as the differentiating knowledge form experience is not attained, till then the false perception, that jiva dravya is the karta of gyanavarana etc. in jiva-pudgala, exists out of ignorance. The nature of thing is not like this.

Someone enquires that why it is said that it is ignorance to describe jiva as karta of gyanavarana etc.  karma? The jiva substance and gyanavarana etc. mass of karmas are incapable of transformation in the form of manifesting-manifestation bhava; since both are quite different from aspect of dravya nature. Detail- The different Pradesh of jiva dravya have consciousness nature while different Pradesh of pudgala dravya are non consciousness natured. Thus their difference is quite high.

How is the gyani? He is knower of dravya-guna-paryaya  or the generation-destruction-permanence of his own and all the subjects of knowledge. Jiva is like this.

 And how is pudgala? This is told now- he does not know his own and all other external dravya’s dravya-guna-paryaya etc., he is such. Bhavartha is as follows- Jiva dravya is knower and pudgala is subject of knowledge. Such is the knower-subject of knowledge relationship between the knower jiva dravya and pudgala karma subject of knowledge. Even so they do not have relationship of permeable-pervasive. These dravyas are entirely different and do not have oneness. How is the experience of differentiating knowledge? Which has split jiva and pudgala like that carried out with a saw.

Shloka 51 : The one that manifests is the karta, that manifestation is the karma, and act of manifesting is the kriya (act). All the three are not different from the substance.

Kalash 6/51: The thing which is existent, its manifestation state is also the thing only. For this reason the existent thing is karta of its state. Such a statement is not incorrect since its state is the manifestation of that dravya naturally. That manifestation of dravya is described as its karma. The transformation of dravya from the original state to next state is described as kriya (deed). Just as mud manifests in pot form, then mud is called as karta  and the produced pot is called karma, while the transformation of mud from mass form to pot form is kriya.

In the same way the existent substance is called karta and the produced manifestation of that dravya is called karma and the deed carried out is called kriya. On experiencing the existent nature of substance the karta-karma-kriya these three divisions are definitely not three entities but there is only one entity. Bhavartha is as follows-  The form  of karta-karma-kriya is as described above. Hence telling that gyanavarana etc. dravya mass form is karma and karta is jiva dravya is false, since jiva dravya and pudgala dravya are not one entity; so how can they have karta-karma-kirya relationship?

Shloka 52: It is always the one substance which is manifesting, in that one only manifestation takes place, from one state to next state occurs, and in that one only the kriya of manifesting happens. In spite of being several the substance is one only. There is no differentiation within that.

Kalash 7/52: In all the three periods of time, the existent substance only transforms its state. The existent substance is present in all three periods of time and its state is also of the form of the substance. Bhavartha is as follows- Just as the existent substance is in the manifested form, the state is also of the form of the substance. The kriya also pertains to the existent substance. Bhavartha is as follows- Kriya also is of the form of substance and existence is not different from the substance.

Just as one entity has karta-karma-kriya these three divisions also , even so the existent substance is one only. All the three vikalpas are false. Bhavartha is as follows- Believing that Jiva substance is karta of gyanavarana etc. dravya form mass of pudgala  form karma is delusion since the vyavahara of karta-karma-kriya is enacted in one  entity only. Where the entities are different of the form of jiva dravya and pudgala dravya, how can the karta-karma-kriya be applied there?

Shloka 53 : Two dravyas do not manifest together, two dravyas do not have same manifestation and the kriya of manifesting is also not the  same in two dravyas. Several substances remain several only and they do not change into one.

Kalash 8/53: It is definite that the jiva dravya having sentient  characteristics and the mass of karma form insentient pudgala dravya cannot manifest together in a single outcome. Bhavartha is as follows- The Jiva dravya manifests in pure or impure consciousness form in permeable-pervasive form. The pudgala dravya also manifests in own insentient characteristics form pure paramanu form or gyanavarana etc. mass of karma form in permeable-pervasive form. Such is the nature of substance.

However jiva dravya and pudgala dravya together do not manifest in impure conscious form or raga-dwesha-manifestation form.  Jiva dravya and pudgala dravya together do not manifest into a single paryaya form. The jiva and pudgala together do not join together for a single kriya.  Such is the nature of thing.

 The reason due to which they have different sovereignty,  such jiva and pudgala are always different hence how can they be in a single form? Bhavartha is as follows- Jiva dravya and pudgala dravya are different sovereignty form so if they relinquish their different existences and manifest into a single existence form then only karta-karma-kriya can be applied. But they do not manifest together in single form hence jiva and pudgala cannot result in karta-karma-kriya form together.

Shloka 54 : There cannot be two kartas for one dravya, one dravya cannot have two karmas and one dravya cannot have two kriyas also. Because one dravya can not become several.

Kalash 9/54: Here someone would propound alternate philosophy that dravya has infinite capabilities hence there could be one such capability also which enables one dravya to manifest in the form of two dravyas. Just as jiva dravya carries out its impure sentient form raga-dwesha-moha manifestation in pervasive-pervaded form, in the same way it can carry out gyanavarana etc. mass of karma form activity in pervasive-pervaded way.

The answer is that although dravya has infinite capabilities, but there is no such capability due to which the way it is pervasive-pervaded with its own qualities, in the same way it could manifest in pervasive-pervaded form with qualities of other dravya also. Definitely one manifestation do not have two kartas. Bhavartha is as follows- Just as jiva dravya is karta of the impure consciousness form raga-dwesha-moha manifestation in pervasive-pervaded manner , in the same way pudgala dravya also could be karta of impure consciousness form raga-dwesha-moha manifestation- it is not so. Jiva dravya is karta of own raga-dwesha-moha manifestations and not pudgala dravya.

One dravya does not result in two manifestations. Bhavartha is as follows- Just as jiva dravya is karta of raga-dwesha-moha form impure consciousness manifestations in pervasive-pervaded manner, in the same way it could be karta of gyanavarana etc. insentient karma also – it is not so. It is karta of own manifestation, but is not karta of insentient manifestation form karma.

Further one dravya does not have two kriyas either. Bhavartha is as follows- Just as Jiva dravya manifests in sentient manifestation form, in the same way it could also be manifesting in insentient manifestation form – it is not so. How can one dravya  manifest into two dravya forms? Bhavartha is as follows- jiva dravya is a sentient dravya form so firstly it should manifest into several dravya forms then only it could be karta of gyanavarana etc. karmas as well karta of own raga-dwesha-moha form impure sentient manifestations- but it is not so. Eternally the jiva dravya has one form only and hence he is karta of own impure sentient manifestations but is not karta of insentient karmas. Such is the nature of things.

Shloka 55: In this world, the deluded ignorant jiva has been believing that “ I perform the acts of other dravyas” – such an ego of being karta  of other dravya in the form of blind  ignorance has been  prevalent since beginningless times.

How is that blind ignorance? – It is great and impenetrable. It cannot be overcome easily. Acharya says that the shuddha dravyarthik naya form  non differentiable naya is real and true. Once recourse to that is taken and even once if the blind ignorance is destroyed then after experiencing the true knowledge within the mass of knowledge form jiva, whether the knowledge would go away ? – No! and if the knowledge does not go away then  how can there be bondage due to ignorance? –Never.

Kalash 10/55: O Jiva! Karta of gyanavarana etc. karmas is jiva- such mithyatva form darkness has been entertained by Mithya Drishti jivas since eternal times in progeny form. How is that Mithyatva form darkness ? It is of the form of other dravya. And how is it? It is extremely stubborn.

And how else it is? I am Deva, I am Manushya, I am Tiryanch, I am Narak – such spirit of oneness with these paryayas of karma is its nature- it is such. If such darkness of Mithyatva is eliminated for even antarmuhurta by means of experience of pure nature. Bhavartha is as follows- Although Jiva has been languishing in Mithyatva form darkness since eternal times. Even so if samyaktva is attained and Mithyatva is relinquished once then O Jiva! Jiva would not have spirit of oneness with it again. How is the soul? It is mass of knowledge form. Bhavartha – After experiencing the pure nature one does not  have to suffer in the world again.

Shloka 56: The soul does his own bhavas and other dravya does other’s own bhavas, because own bhavas are soul only and other’s bhavas are other’s – such is the rule.

Kalash 11/56: Jiva dravya manifests into the form of own shuddha consciousness form or ashuddha consciousness form raga-dwesha-moha forms. The pudgala dravya manifests into the form of gyanavarana etc. form paryayas of pudgala dravya in all three periods of time. Definitely the manifestations of jiva are in jiva form only.

Bhavartha is as follows- Jiva manifested in sentient manifestations form and those belonged to jiva only and no transformation of dravya occurred. The manifestations of pudgala dravya are pudgala dravya form and not jiva dravya form. The bhavartha is as follows-  Pudgala is the karta of gyanavarana etc. karmas and thing is also pudgala only without transforming into another matter  (jiva dravya form).

Shloka 57 : Although by nature he is of the form of knowledge, but out of ignorance a person acts similar to animals like elephants who derive pleasure in eating nice food mixed with grass treating them as equal.

What does he do ? An example is given – Just as some person after drinking Shikharni and liking its sweet-sour taste of curd and sugar ; without realizing its difference from milk, he milks a cow to drink more of the same.

Kalash 12/57: The Mithya Drishti jiva, on account of deluded knowledge believes self to be one with the vagaries of karmas and suffers consequently. How is that jiva? He eats grass believing it to be  food. Bhavartha is as follows- Just as the elephant eats the grass mixed with grains, believing them to be same and does not differentiate between grass and grains; in the same way the Mithya Drishti jiva believes the effects of karmas to be his own. He does not differentiate between the jiva and karmas.

How is he?  Definitely from  aspect of nature although he is knowledge form. How is that jiva? That jiva even while drinking shreekhand believes as if he is drinking cow milk. How? Consuming the sweet and sour taste of shreekhand with great indulgence. Bhavartha is as follows- The one having addiction towards taste drinks shreekhand without differentiating the taste and believing it to be the milk of cow.

Shloka 58 : Although common folks are of the nature of pure knowledge from aspect of Nishchaya naya, even then they become karta of other dravyas due to restlessness of ignorance. Just as due to wind the sea becomes choppy, in the same way the Jiva indulges in several contemplations hence becomes karta. Observe that out of ignorance only the deer runs after the mirage for drinking water and out of ignorance only people run away from rope in the dark  believing it to be snake.

Kalash 13/58: All worldly Mithya Drishti jivas by nature are pure gyan form even then under influence of Mithya knowledge, being perturbed, they get forcibly manifested into karta form. Due to what reason? On account of engaging in the clusters of ragas.

 In what way? Like the ocean having waves on account of wind. Bhavartha is as follows- The nature of ocean is stationary but under influence of wind it generates waves and he becomes karta of those waves. In the same way the jiva dravya is non karta by nature. He manifests into vibhava form in conjunction with karmas. Hence he manifests as karta of those vibhava manifestations. But it is out of ignorance and not by nature. It is explained with examples- Just as deer rushes towards mirage due to false impression of water for drinking it. Just as Manushya jivas believe the rope to be snake in the dark on account of ignorance and are afraid of it.

Shloka 59 : This soul with his differentiating knowledge knows the difference between the soul and others. Just as swan separates the milk from a mixture of milk and water; in the same way this soul, taking recourse to his own conscious immobile nature, just knows only, he is knower alone and does not do anything.

Kalash 14/59: The Samyak Drishti jiva experiences the difference between the mass of dravya karma and pure consciousness. How does he experience? By means of differentiating the characteristics with Samyak Gyan. Its details- The characteristics of pure conscious jiva and that of insentient pudgala are different hence jiva and pudgala are different. Such difference is called differentiating knowledge.  An example is sited- Like water and milk separated by swan. Bhavartha is as follows- Just as swan separates the water and milk, in the same way jiva and pudgala are experienced to be different. That jiva is knower alright but does not do anything even to the extent of paramanu. How is the gyani jiva? He remains within the conscious natured soul in ever stationary form rigidly.

Continued…..

Samaysar Kalash Teeka…04

 

2. Ajiva Adhikar

Shloka  33: Now the knowledge reveals itself pleasing the mind. How is it ? It generates the understanding of the difference between Jiva and Ajiva to the noble people observing their impersonations together by means of pure flawless vision. Since eternal times it was bonded rigidly  by the karmas of the type of Gyanavarana etc. ; now with their destruction the knowledge has purified and revealed itself. It has bloomed like a flower bud.

And how is it ? Its resting place or the playground is the soul only. In which infinite objects of knowledge are imaged , even then it remains within its own self. It has infinite power and it is continuously  illuminated brilliantly.

And how is it ? It is patient and great hence it is unperturbed, that is without any desire it has no perturbations. Here the adjectives of patient, great and unperturbed should be treated as ornaments of the blissful dance in the drama. In this manner the knowledge is glorious.

Kalash 1/33:  Now Jiva dravya appears the way it is. Bhavartha is as follows- So far the pure jiva was described in natural form and now the same jiva is described in interdiction form. Its description- Jiva is shuddha which is permanently unchanging and consciousness form, such statement is said to be procedural/natural. The nature of jiva is not guansthana, nor karma-nokarma, nor bhava karma, such description is interdiction/exclusion.

How does the knowledge appear? Providing bliss beyond senses it appears. In what way? Manifesting naturally devoid of eight karmas. And how? It is directly experienced by own self. And what else? The own soul is its playground, it is such. And what else? Manifesting with unlimited illumination. And what more? With the unobscured direct consciousness capability it is having  eternally permanent strength, it is such. And how else? Unperturbed and magnanimous natured. And what more? Manifesting in blissful form beyond sensory pleasures.

Thus the form of jiva which now appears is being described- Since eternal times the jiva has been bonded with gyanavarana karma, darshanavarana karma, vedaniya, mohaniya, ayu, gotra, naam, antaraya which are eight dravya mass forms  and bhava karmas are raga, dwesha, moha form manifestations which are vikalpa form. With their destruction, the jiva form which appears now has been described. Bhavartha is as follows- Just as water and mud have been conjoined at one time, if at the same time  the nature is considered then mud is different from water  and water is own natured. In the same way in the worldly state jiva and karma are merged in bandh paryaya form in same kshetra. In the same state, if the pure nature  is considered then all the karmas are different from the nature of jiva. Jiva dravya is pure natured as described earlier. The cause for generation of this wisdom is told- The reason by which the Ganadhar Munis attained realisation. By which reason? The sentient dravya, insentient karma- no karma-bhava - karma are different, by such perception of knowledge. By differently experiencing jiva and karmas, the jiva is as described earlier.  

Shloka 34 : O Bhavya ! How does it help to indulge in various types of noises? Hence be detached from these noises and experience the conscious self by engrossing within the self.

By practicing like this for six months, will you not become  the enlightened soul person within your heart which is different from the pudgala? You definitely will and that is the rule.  

Kalash 2/34: O Jiva! Be detached, do not be adamant. The false narratives cause karma bondage and they are of no use.  Their description- Some Mithya Drishti jiva calls body as Jiva, some Mithya Drishti jiva calls eight karmas as Jiva, some Mithya Drishti jiva calls ragas etc. form minute adhyavasana ( contemplations) to be jiva etc. and thus several narratives are stated. O Jiva! Abandon all those narratives since they are all false. With  concentration experience the pure conscious form directly yourself alone. For this abandon all the adverse thoughts by whichever way possible. What more can we say again and again. By such experience only the nature can be realised.

 The same is told- O Jiva! In the heart form lake, does  the non realisation of jiva dravya behove you ? Bhavartha is as follows- With the experience of pure nature, the realisation of self cannot occur-  that is not possible. In reality it is definitely realised only. How is the Jiva dravya? It is different from dravya karma-bhava karma- no karma and having conscious form bundle of illumination, it is such.

Shloka 35: O bhavya soul! Experience just your own soul within the soul and practice it.

What type of soul is to be experienced ? – Discard all other bhavas devoid of consciousness by their roots and embrace your own consciousness alone, and experience the beautiful soul directly floating over the entire universe filled with all substances.

How is it? It is infinite, indestructible.

Kalash 3/35: The sentient dravya is existent only. How is it? The consciousness is accompanied with darshan, gyan, charitra, sukh, veerya etc. infinite qualities, it is such. The existent impure raga etc. form vibhava manifestations which are dravya karma-bhava karma-no karma form which are produced by non sentient pudgala dravyas are completely different from the pure sentient jiva substance only. Such knowledge is called experience.

Shloka 36 : Whose entire essence is filled with consciousness, this much alone is the Jiva. All other bhavas devoid of this quality are borne out of pudgala and belong to pudgala only.

Kalash 4/36: Jiva dravya is asked to continuously experience himself within himself. How is that soul to be experienced? In all the three lok it is supreme, venerable. Really it is so. Not praising just like that. And how is it? It is bliss form. And what else? It is pure form. And what else? It is permanent.

How that  experience is attained is described. By renouncing from the roots all the dravya karma-bhava karma- no karma which are devoid of knowledge quality. Bhavartha is as follows- All the progeny  of karmas are completely despicable with none of them being venerable. It is told how the experience is attained. Experiencing  self directly which is of the nature of knowledge quality. Bhavartha is as follows- All the vibhava manifestations do not belong to Jiva. Pure consciousness alone is jiva and such experience is the objective.

Shloka 37: All these bhavas of colour etc. or attachment aversion moha etc. are different from the great soul; therefore they are not visible to the one observing within his soul and only one indivisible great soul of the nature of consciousness is experienced.

Kalash 5/37: All the impure vibhava manifestations are definitely different from the pure consciousness form dravya which is existent- they are of different nature than that of jiva.

 Which are those bhavas? One is the insentient pure mass of pudgala form karmas which are definitely different from the nature of jiva. Another is impure vibhava forms which appear sentient, such raga-dwesha-moha form jiva related manifestations; they too are different from jiva nature upon experiencing the pure jiva nature.

 Here someone enquires that vibhava manifestations are called different from jiva nature; in this the nature of difference is not clear. When it is called different then are they different being some other substance or they are non substance form? The answer is that they are non substance form. For this the reason - the jiva who is engaged in experiencing the pure nature does not observe the vibhava manifestations. The pure consciousness form dravya alone which is supreme is observed. Bhavartha is as follows- The colour etc. and raga etc. are witnessed as existent but on experiencing the self, the self only is experienced and vibhava manifestations form substances do not exist.

Shloka 38 : Whatever bhava ( manifestation) is created out of a thing , that bhava is that thing only, not another thing. Just as people observe the scabbard of gold/silver for a sword as gold/silver only. They do not see the sword as gold/silver.

Kalash 6/38: Upon consideration of the nature of substance, the manifestation of the substance from the causal substance form, produced in the effect form paryaya form; the paryaya which has been generated from the manifesting dravya, is the same as dravya. Definitely it has not taken the form of another dravya.

Same is explained with example- From the silver metal the sheath of sword is prepared which is seen and accepted by the world as silver. However it is called as sword of silver in a figure of speech. But the sword is not that of silver. Bhavartha is as follows- In the sheath of silver the sword is kept. For this reason it is called as sword of silver. Even then the sheath is that of silver and the sword is that of iron , not silver.

Shloka 39:  O wise people ! Know thee that all the bhavas ( manifestations) from colour etc. to gunasthana are created out of pudgala hence they are pudgala only. These are not soul since soul is a solid mass of knowledge, which is different from all these colour etc.

Kalash 7/39: O Jiva ! Definitely know thee, that all the existing gunasthana, marganasthana, dravya karma, bhava karma, no karma etc. form paryayas are the deeds of pudgala dravya i.e. like artistry of pudgala dravya for sure. For that reason, the pudgala dravya from which the body etc. form implements are produced only that alone is pudgala dravya. Definitely it is so. The soul has not been converted into ajiva dravya form.

The reason due to which the jiva dravya is mass of knowledge quality, for the same reason jiva dravya is different and body etc. other dravyas are different. Bhavartha is as follows- The substances are differentiated by means of their characteristics. Hence with characteristics of consciousness the jiva substance is different and by non-sentience characteristics, the body etc. are different.  Here someone doubts that in speaking  it is always said that this jiva is ekendriya, dwindriya etc. or deva, manushya jiva etc. or ragi dweshi jiva etc. The answer is that in vyavahara it is so spoken but in nishchaya it is untrue which is elaborated-

Shloka 40: Just as in spite of being called “pot of ghee” the pot is not made of ghee, but made out of mud only. In the same way in spite of being called that “Jiva has colour etc.” – this is told in vyavahara sense . In reality the Jiva is mass of knowledge only and colour etc. belong to pudgala.

Kalash 8/40: When it is said that ‘pot of ghee’, in reality it is pot of mud only and not that of ghee. However it is called as ‘pot of ghee’ although it is mud pot. Bhavartha is as follows- the pot in which the ghee is kept, although that pot is called as pot of ghee, even then it is pot of mud and ghee is different.

Similarly although the jiva is said to be accompanied with body, sukh, dukh, raga, dwesha even then the conscious dravya jiva is neither body nor manushya, but is consciousness form which is different. Bhavartha is as follows- in Agam the form of gunasthana is described. There it is told that jiva is deva, manushya, ragi, dweshi etc. but all these are told from aspect of vyavahara naya. Considering from aspect of dravya nature all these are untrue. Someone asks then that how is the jiva? That is replied next-

Shloka 41 : Jiva is of the nature of consciousness and is it gloriously illuminated with its own magnificence.

Kalash 9/41: Considering from the aspect of nature of dravya, the soul is consciousness form which illuminates brightly by his own capability with grandeur. How is the consciousness? Which does not have beginning or an end, it is such. And how is consciousness? Which does not have vibration of soul Pradesh, it is such. And what else? It is known by itself. And what more? Indestructible is its nature.

Shloka 42 : In accepting non corporeal as the characteristics of the Jiva, out of the two types of Ajivas substances, one is pudgala with colour etc. and other is dharma, adhrma, akash, kaal without colour etc. in which the same characteristics are applicable. This gives rise to the flaw of over pervasive nature ( for this characteristics) hence world cannot realise the true nature of Jiva.

The characteristics of colour etc. includes ragas also. If we call ragas as the defining characteristics of the Jiva then since their pervasiveness is due to  the nimitta of pudgala only and further this pervasiveness is absent in  all the states of the Jiva, hence it gives rise to the flaw of non-pervasive nature.

In this manner, people with differentiating knowledge , using logic and with proper examination, have called consciousness as the defining characteristics of the Jiva which does not entail flaws of non-pervasive and over pervasive nature. This is proper and applicable since it defines the true nature of the Jiva explicitly.

And how is it ? In all the forms of the Jiva, it is always present and never absent. Hence O people of the world! Accept this as the true characteristics of the Jiva since this only leads to realizing the true nature of Jiva.

Kalash 10/42: The way those people who have differentiating knowledge would describe, contemplating in the same  way, experience the consciousness alone.

How is the consciousness? It is worthy of being experienced. And what else? It is never separated from jiva dravya. It is different from the five dravyas who are different from jiva. And how is it? It is explicit. And how is it? Which has revealed the nature of jiva, it is such. And how is it? It is free of vibration of Pradesh. For that reason, the entire corpus of jivas do not experience the nature of jiva by contemplating it to be devoid of touch, taste, smell, colour qualities. Bhavartha is as follows- Someone may think that jiva is experienced by considering it to be non corporeal, but it  is not so. Though jiva is non corporeal, but at the time of experience it is contemplated that jiva is consciousness form.

The reason is that the non corporeal dravya has two types. Which are those two types? One is conjoined with qualities of colour, taste, smell and contact since pudgala dravya is such. Another is devoid of colour, taste,  smell and contact also, which are dharma, adharma, akash and kaal- these four  dravyas. These are also called non corporeal dravyas. This non corporeal nature is present in insentient dravya also. Hence the jiva is not experienced by contemplating upon its non corporeal nature but it is experienced by contemplating  upon by its consciousness nature.  

Shloka 43 : Although with this characteristics the natures of Jiva and Ajiva are different which is known to the knowledgeable people and they experience it themselves , even then why the explicitly spreading  unlimited moha or ignorance of the ignorant Jivas keeps dancing so brazenly – It  is a cause for shock and dismay to us.

Kalash 11/43: The characteristics of samyak Drishti jiva is consciousness and that of ajiva is insentience, these are huge differences, hence the jiva is easily different from pudgala etc. In this manner the jiva perceives directly while experiencing.

How is that jiva? He is illuminated with his qualities and paryayas. If it is clearly so then why the Mithya Drishti jiva is manifesting in converse ordination form of being one with karma, it is a wonder. Bhavartha is as follows- Naturally jiva and ajiva are different; upon experiencing it is true. However  why does the Mithya Drishti jiva experiences them as one; why is it so, this is great wonder. How is moha? Since eternal times it is extending in progeny form.  

Shloka 44 : In this manner since beginningless time, in this dance of great ignorance, it is the pudgala having colour etc. which alone is dancing and nobody else. In this undifferentiated knowledge, it is the pudgala only which is seen in various forms. Jiva does not have these forms.  Actually the Jiva is opposite to the corrupted form of ragas of pudgala nature, i.e. of the nature of excellent pure consciousness. 

Kalash 12/44: This delusive ordination  is of the form of spirit of oneness of jiva-ajiva, existing since eternal times. In the vibhava manifestations of the form of continued progeny, the corporeal insentient pudgala dravya has been dancing since eternal times for sure.

 But  not the sentient dravya. Bhavartha is as follows- Sentient and insentient dravyas are beginningless which have their own natures . They are different from each other, such experience is explicitly easy. It is a wonder that they are  experienced in the form having  united disposition. Why is it experienced so? After all the sentient dravya and insentient dravya have huge differences. Or, there is no wonder since the intellect gets deluded on account of impurity. Just as after drinking datura the sight gets corrupted and  views white conche shell as yellow, therefore   on consideration of the thing, such vision is not normal but is defective vision.  The defective vision is on account of nimitta of datura.

In the same way the Jiva dravya has been conjoined with karmas since eternal times. On account of this conjunction it is manifesting in impure vibhava form. Due to impurity the knowledge, belief are corrupted  and on account of such corrupted Drishti the sentient dravya experiences disposition of oneness with pudgala karma. Such ordination is existent eternally. On consideration of nature of substance such impure Drishti is not natural, it is impure , there is defective conviction. For this defective conviction, the fruition of pudgala mass form Mithyatva karma is the cause. Further just as due to defective vision the white conche shell is experienced as yellow, then there is defect in vision as shell is white only. The conche shell  has not become yellow. In the same way on account of Mithya Drishti the sentient and insentient substances are experienced together as one which is a defect of Drishti (conviction).

The substances are different naturally. By experiencing them as one, they have not become one, since there is a huge difference. How is the drama of irrationality? Since eternal times the spirit of ordination of oneness is prevailing, it is such. And how else is the drama of irrationality? In which the flaw is not minor but there is great flaw.

 How is pudgala? It is having touch, taste, smell, colour qualities. The Jiva substance is devoid of raga, dwesha, anger, pride, deceit, greed such innumerable lok form impure manifestations of jiva – which are eternal bandh paryaya form vibhava manifestations- devoid of these the uncorrupted, shuddha, conscious substance form is its nature. Bhavartha is as follows- Just as the mixture of water and mud is soiled having muddy colour. If the muddiness is discounted then the remaining thing is water only. In the same way the jiva in karma bondage paryaya form state is coloured  with raga bhavas. If these colours are discounted then what is remaining is just sentient form substance remains. This only is shuddha nature which is experienced by Samyak Drishti.

Shloka 45 : In this manner, using the saw of knowledge, i.e. by practicing continuously, till such time that the jiva and ajiva are not  totally separated explicitly,  till that time, this soul of the form of dravya of knowledge, being pervasive in all the objects and growing continuously explicitly with the power of consciousness, reveals himself quite soon in all its magnificence.

Kalash 13/45: The conscious substance reveals itself along with its own flavour at present. How? Reflecting all the gyeya (subjects of knowledge) in itself. How does it know the three loks? By the nature of knowledge quality which is explicitly illuminated powerfully, the three loks are known.

And how? By the earlier described application  of differentiating knowledge form saw, with continuous practice, separating the jiva and ajiva differently.

Someone enquires that by the saw of knowledge the jiva and ajiva were separated, but how were they earlier? The answer is that since eternal times the jiva and karma have been in single mass form paryaya which have never been separated. Bhavartha is as follows- Just as gold and stone impurities have been mixed eternally although they are different in nature. In conjunction  with fire they get immediately separated. In the same way jiva and karma have been conjoined eternally although  jiva and karma are different. Without experiencing the pure nature they do not get separated explicitly. The moment the pure nature is experienced, at the same moment they get separated.

Continued…..