Samaysar Kalash Teeka …03

 

Shloka 23 : Acharya says very gently  “ Dear brother! Whichever way, in spite of sufferings and hardships , even at the cost of life, being curious about the tattvas ( elements of jiva), treating your own body and other dravyas as your neighbour for a period of one muhurta (48 minutes), experience your own soul. With that you will discover the glorious illuminance of the soul different from all other dravyas, and   you will give up attachment and oneness  towards body etc. form corporeal pudgala dravyas  very quickly. “

Kalash 23:  O Bhavya Jiva! Be distinct natured from the body. Bhavartha is as follows- Since eternal times, the jiva dravya has been ordained with the body, hence the jivas are being addressed in the following manner- O Jiva! These body etc. form paryayas are belonging to pudgala karma and not yours. Hence know thyself to be different from these paryayas. Knowing them differently experience the consciousness dravya form different from the body for a short while directly. Bhavartha is as follows- The body is insentient and destructible. There is someone different than the body- such feeling/ realisation is felt even by the Mithya Drishti jivas. But it does not lead to any  benefit. When the Jiva dravya is experienced directly in dravya-guna-paryaya form then samyak darshan-gyan-charitra is attained and Moksha characterised with destruction of all karmas is also attained.

 

How is that jiva engaged in experiencing? Being curious about the tattva he wishes to observe the pure consciousness form substance.  And how? In any way- by any means even at the cost of death, experience the pure jiva nature. Bhavartha is as follows- The experience of pure consciousness is naturally attained and not by any specific means. But by telling so, its high reverence has been strengthened.

Here someone enquires that the experience is just knowledge and what is the benefit of that? It is answered by the preachment- “ O Jiva! By experiencing alone, you shall renounce the Moha form delusions which are of the form of ordainment with dravya karma-bhava karma-no karma natured karma paryayas of the form of ‘I am Deva, I am manushya, I am tiryanch, I am naraki etc.; I am happy, I am unhappy etc.; I am angry, I am proud, etc.; I am muni, I am householder etc.’ – such convictions , by means of your knowledge only. Bhavartha is as follows- The experience is of the form of knowledge and the delusion of oneness is vibhava manifestation of dravya in Mithyatva form. Even then there is cause-effect relationship between the experience and elimination of Mithyatva. Its elaboration- The moment the jiva experiences, at the same moment the Mithyatva form manifestation gets destroyed, surely it does. The moment the Mithyatva manifestation is destroyed, at the same moment the capability to experience is attained. The means for destruction of Mthyatva manifestation is described- Directly experience your own pure consciousness form substance. How is that pure consciousness? Since beginningless times it is manifesting in consciousness form explicitly.

Shloka 24 : Those Tirthankaras and Acharyas are worthy of worshipping. How are they? The brightness of their bodies bathes all ten directions, cleanses it, purifies it. Their brilliance is such that even the high illuminance of bright sun  etc. is occluded/ obscured. With their handsomeness they capture the minds of the people, and with their divine speech they shower nectar of happiness in the ears of the bhavya(fortunate) jivas. They are adorned with 1008 features – such are the Tirthankaras. All these prayers of Tirthankaras and Acharyas would become invalid. Hence our singular (one sided) view is that soul is body only i.e. pudgala dravya- so says the ignorant oblivious.

Kalash 24: At this point some Mithya Drishti of different faith proposes  another view that Jiva and body are one and the same substance. The Jains believe that Jiva dravya is different from body, but it is not so, they are one only; since the worship of body is same as that of soul, that is believed by Jains also. The same is elaborated- “ Those Tirthankara Deva should be offered obeisance in all the three periods of time. How are those Tirthankara? Whose brightness of body definitely purifies all the four directions of east-west-north-south, four diagonal directions and upwards and downwards- all these ten directions. Such Tirthankara are offered obeisance. Thus Jains also described the body hence it gives the impression that body and jiva are one and the same.

  And how are those Tirthankara? “ Those Tirthankaras with the brightness of their bodies block the brightness of crores of suns having strong brightness. The Bhavartha is as follows- The illumination of the body of Tirthankara is such that even if crores of suns were there then the brightness of those crores of suns would be blocked by the brightness of Tirthankara. They are such. Here also the body has been praised.

 And how else are the Tirthankaras? Those Tirthankaras with the beauty of their bodies steal the hearts of Deva-Manushya-Tiryanch. Bhavartha is as follows- The kind of happiness Jivas experience  in observing the beauty of the body of Tirthankara,  such happiness is not experienced in observing any other thing in the three loks. Such are the Tirthankaras. Here also the body has been praised.

And how are those Tirthankaras? Those Tirthankara Devas by means of wordless divine voice which is supreme in all the three loks, shower the ears of all the jivas with pleasant essence of peace at that time. Bhavartha is as follows- The voice of Tirthankaras cause pleasure to all the Jivas in listening and Jivas experience extreme happiness. Such are the Tirthankaras. Here also the body has been praised.

And how else is Tirthanlkara? He is decorated with one thousand eight symbols on the body naturally. Bhavartha is as follows- The body of Tirthankara is decorated with one thousand eight symbols of the form of conch shell, chakra, padma, lotus, alligator, crocodile, flag etc. in  the form of lines/shapes. Here also the body has been praised. And how else is Tirthankara? He is preacher of the Moksha Marga. Here too the body has been praised.

Therefore jiva and body are one and the same- such is my conviction, this is the belief of some follower of Mithya faith. He is answered in the following way by the author. From the aspect of Vyavahara of speech, the jiva and body are said to be one. Therefore it has been said that the prayer of the body is the prayer of the Jiva in respect of Vyavahara only. Observing from aspect of Dravya, the jiva and the body are different. Hence that prayer is untrue. Since by elaborating qualities of body the jiva cannot be worshiped. By worshipping the knowledge quality of jiva only he can be worshipped.

Someone enquires that just as master of the city is king, therefore with laudation of the city, the king gets commended; in the same way jiva is master of the body, hence with the worship of body, the worship of jiva can be carried out. The answer is that the worship cannot be performed this way. By commending own qualities of the king, he can be worshipped; in the same way by worshipping the own consciousness quality of jiva, the jiva can be worshipped. The same is elaborated next.

Shloka 25 : How is this town ? Walls of the fort of the town reach up to the sky. The gardens have swallowed the entire land i.e. the land is decorated with gardens everywhere. The trenches around the fort reach up to the patala ( nether world) i.e. it is extremely deep.

Kalash 25: The kingdom has been surrounded by deep moat which is so deep that it appears to stretch up to nether world. How is the town? The fort is so high as if it has swallowed the sky, such is  the town. Bhavartha is as follows- The fort is extremely high.

And how else is the town? All the land surrounding the town is occupied by the gardens, such is the town. Bhavartha is as follows- The suburb of town is surrounded by dense gardens. By commending the town this way, it does not constitute the commendation of king. Here the moat-fort-gardens are described which are not the qualities of the king. The qualities of the king are charity, bravery and knowledge. By praising them the king can be worshipped.

Shloka 26 : The glory of the Jinendra is as magnificent as his beauty. How is it? He is always without fault, all his body is beautifully proportioned. And how is it ? In whom from birth itself incomparable and natural beauty exists which is always pleasing to all. And how is it ? – which is peaceful like the ocean, which doesn’t have perturbations.

Kalash 26: Glory be to the beauty of the body of Tirthankara. How is the form of Jinendra? Permanently one form only. And how else? In whom there is no childhood, adulthood and old age, hence all the body parts remain same way. And how else the beauty of Jinendra? Extraordinary, wonderful and natural qualities which are effortlessly acquired.

And how else? Stationary like ocean. And how else? Supreme. Bhavartha is that just as ocean becomes stationary without wind, in the same way the body of Tirthankara is also stationary. Commendation of body in this manner does not constitute the invocation  of soul, since qualities of body do not exist in the soul. Soul has quality of knowledge. With invocation  of knowledge quality the soul can be worshipped.

 Shloka 27: Although the body and soul have oneness from the aspect of Vyavahara naya, there is no unity from the aspect of Nishchaya naya. Therefore the prayer of the body represents that of the soul or the person only in the aspect of Vyavahara naya , not from Nishchaya viewpoint. In reality the prayer of consciousness alone  can be the worship of consciousness. That consciousness is worshiped here in the forms of  Jitendriya, JitaMoha and Ksheena Moha as described above. Hence it establishes that the question asked by the ignorant in the context of worship of Tirthankara has been replied by means of the system of Nayas that soul and the body are not one from real point of view.

Kalash 27: Therefore the belief of the Mithya faith follower jiva that the invocation of the body of Parameshwara is the same as that of soul is refuted by the statement that invocation of body is not that of soul. The invocation of knowledge quality of soul constitutes the invocation of soul. With the strength of this answer the doubts are dispelled and establishes that the conscious substance and all mass of karmas are not the same dravya. How the invocation of soul is carried out- that is stated now.

The invocation of jiva is not the way described by Mithya Drishti, but it is the way described now- Body etc. and conscious dravya both have oneness only from aspect of Vyavahara. Bhavartha is as follows- Just as gold and silver are melted together and still called as gold , in the same way the jiva and karmas have been occupying the same kshetra together eternally hence they are described as Jiva only.

Looking from another aspect jiva and karma do not have oneness. From which aspect? By considering  own nature of dravya from aspect of Nishchaya. Bhavartha is as follows- Although gold and silver are melted together in same kshetra into one mass; even then gold has qualities of yellowness, weight, smoothness while silver has qualities of whiteness etc. Hence calling them one is untrue. In the same way the Jiva and karmas have been conjoined in bandh paryaya form since beginningless time- they are a single mass. Even then the Jiva dravya is existent with knowledge quality and karma pudgala dravya has insentient quality. Therefore calling them one is untrue.

For this reason the invocation is different. ( The same is highlighted-) By observing in bandh paryaya form occupying same kshetra, the invocation of body would be same as that of jiva . From another aspect it is not. From which aspect ? By consideration of shuddha jiva dravya nature. Bhavartha is as follows- Just as gold is called as white gold, but that whiteness is due to silver hence calling white gold is untrue.

In the same way, it is told that two Tirthankaras are red coloured, two are black, two are blue, two are green and sixteen are golden coloured; even then white, red, yellow are qualities of pudgala and not that of Jiva. Hence Jiva cannot be described by white,  red and yellow; he can be described by the knowledge quality.

 Someone enquires that if jiva cannot be worshipped by the invocation of body then how is it accomplished? The answer is that it is carried out by describing consciousness form. By contemplating upon the shuddha jiva dravya nature, describing, remembering, practicing the shuddha gyan etc. again and again, the invocation of jiva dravya is surely accomplished. Bhavartha is as follows- Just as by describing gold as yellow, heavy, smooth accomplishes the invocation of the nature of gold; in the same way Kevali are such that they experienced the shuddha jiva nature firstly. In other words, firstly he conquered the subjects of senses, passions and later destroyed the karmas completely from their roots. Thus they attained Keval Gyan,  Keval Darshan, Keval Veerya and Keval Sukh – by saying-knowing-experiencing these the invocation of qualities of Kevali is performed. From this, it can be concluded that Jiva and karma are not one but are different. Conclusion- If Jiva and Karma were same then there could not be so much difference between invocation of the two.

Shloka 28: In this manner those saints, who realizing the true nature of reality, separated the unity of soul with body by means of the system of Nayas; such that the true knowledge is revealed immediately. How is it revealed ? With high speed , filled with blissful experience, having unity with self.

Kalash 28: In the three loks, which jiva’s intellect would not be awakened to experience the nature of self directly by listening in such detail ? Bhavartha is as follows- The difference between Jiva and karma has been explained quite clearly; if after listening to it, a jiva does not realise it then he is shamed.

In what way the differences have been explained? The same differences are highlighted- The oneness of conscious dravya and mass of karmas. Bhavartha is as follows- Jiva and karma are bandh paryaya form single mass since beginningless times.  The omniscient has known them directly by divisions of Dravyarthika and Paryayarthika nayas. Just as a hidden treasure is revealed, in the same way the jiva dravya is revealed which was appearing to be dead  under influence of karmas. Such a delusion gets eliminated by listening to the preachment of Tirthankara Deva Param Guru. The pure Jiva nature different from conjunction of karmas is experienced and such experience is Samyaktva.

 How is that preachment? It is venerable with grandeur of knowledge nature. And how else? It is explicit form. And how else? Definitely conscious form.

Shloka 29 : Once one disowns other bhavas and before he returns back to the same misconception again in a short  while, the experience of knowing it to be other bhava immediately appears to prevent it.

Kalash 29: Experience in the form of the direct knowledge of pure consciousness form substance manifested at the same moment naturally. How is that experience? Completely devoid of dravya karma, bhava karma and no karma related all the gunasthana, marganasthana form raga-dwesha-moha etc. form all the vikalpas- such bhavas i.e. vibhava form manifestations; which are completely different from pure conscious nature. Bhavartha is as follows- All the vikalpas of vibhava  form manifestations, or with the application of mind or speech, the differentiations in dravya-guna-paryaya  forms, or in Utpad-Vyaya-Dhrovya (generation-destruction-permanence) forms vikalpas – devoid of these the perception  of pure consciousness alone form knowledge is called as experience.

When is that experience attained, that is described. At the moment the direct perception form knowledge is attained  that the dravya karma, bhava karma and no karma form all the bhavas which  are different from pure  consciousness alone are untrue and are not of the nature of jiva. This is elaborated by means of an example depicting direct perception form knowledge-

Just as some person wore somebody else’s dress received from the washerman, exchanged by mistake; thinking it to be his own dress without realising. Later the owner  of that dress came and told him that ‘ this dress is mine’. Hearing this he examined that dress and recognised it by its characteristics that it is not his own. With this realisation itself the renunciation manifests. Even though he is wearing that dress but the renunciation has manifested since the ownership has been renounced.

In the same way the jiva is Mithya Drishti since eternal times. Hence he believes the body, happiness-unhappiness, raga-dwesha etc. form vibhava paryayas which are generated under influence of karmas to be his own and manifests accordingly in their form. He cannot distinguish between venerable and despicable.

 In this manner traversing since eternal times, when the worldly stay is nearing end, he heeds the preachment  of param guru. The preachment is that O Jiva! All these body, happiness, unhappiness, raga, dwesha, moha, which you are believing to be your own and you are engaged in them, are not truly your own. In reality they are effects of eternal karma conjunctions. Listening to this again and again, the jiva realises that the  characteristics of jiva is pure consciousness form, and due to this reason all these effects do not belong to jiva and in reality are effects of karma conjunction.

The moment such decision is taken, at that moment only all the vibhava bhavas have been renounced. The body, happiness, unhappiness etc. are same as they were, but the manifestations have been renounced because now the ownership has been relinquished.  This only is called experience, this alone is Samyaktva.

Just like this example in which the right perception was produced, the jiva who experiences the pure consciousness form, he does not manifest in accordance with the eternal karma paryaya in the form of ordination of oneness with it. Bhavartha is as follows- Some one may think that the spirit of renunciation of body, happiness, unhappiness, raga, dwesha, moha etc. is different being causal; while experience of pure consciousness form  is different being effect form. To him the reply is that the moment the ordination of impure manifestations is renounced by the jiva manifested in the form of raga, dwesha, moha, body, happiness, unhappiness etc. form vibhava paryayas, that only is the moment of experience. Its elaboration- Without experiencing the pure consciousness the impure bhava form manifestation does not get relinquished and without relinquishing the impure ordination, the experience of pure nature is not attained. Therefore whatever happens is at one moment only, of one substance only with one knowledge and one experience. Further, the description of jiva having pure experience follows next-

Shloka 30 : I experience my own nature by myself in this world. How is my nature? Everywhere i.e.  all parts are filled with the elixir of manifestation of consciousness; therefore this Moha has no relationship to me. It is not related, not related. I am a mass of pure consciousness i.e. a wealth of illuminating rays of conscious matter. In this manner the Gyani experiences the differentiating knowledge with respect to Bhavak bhava. 

Kalash 30: With the renunciation of vibhava form manifestations, I now experience the pure consciousness form substance without external preachment within myself directly – The way we are from aspect of Dravya is now being experienced in the paryaya.

How is that pure consciousness form substance? Within its innumerable Pradesh it is rich with consciousness everywhere, it is such. Bhavartha is as follows- Someone may think that by practicing the Jain Siddhant again and again the conviction grows stronger and that is called as experience, but it is not so. With the elimination of the flavour of Mithyatva karma, the manifestation in the Mithyatva bhava form gets eliminated and then the nature of substance is directly perceived, which is called as experience.

How the Jiva engaged in experiencing feels, that is told- The mass of dravya (karma) form or Jiva related bhava manifestations (punya-pap), vibhava form impure manifestations are absolutely not mine, not mine. Now how are they, is told- Devoid of all vikalpas, I am ocean of illumination of consciousness mass form. The bhavartha is as follows- Someone may think that everything gets eliminated , hence it is told that the pure consciousness form substance is explicitly present.

Shloka 31 : In this manner as described above, the differentiating knowledge with respect to bhavak bhava and gyeya bhava leads to distinction with respect to all other bhavas. Then this Upayoga, by itself appearing on behalf of the soul, manifests in the form of belief- knowledge-conduct within the garden of own soul and does not stray anywhere else.

Kalash 31: Definitely the Jiva dravya which is beginningless and endless, that dravya now appeared in shuddha paryaya form. Bhavartha is as follows- Jiva dravya was pure in capability form but due to conjunction of karma it manifested in impure form. Now with disappearance of impurity, it appeared in natural form.

How it got purified? As described earlier, with differentiation of dravya karma-bhava karma-no karma with the pure consciousness form, which are different  from it. Bhavartha is as follows- Just as with melting of gold metal, the impurities get separated and the pure gold remains, in the same way with elimination of moha-raga-dwesha vibhava manifestations, the natural pure consciousness only remains.

 In what form the Jiva substance appears? The soul manifests in natural undifferentiated- nirvikalpa consciousness form substance. And how is the soul? The one which  has manifested in the form of belief-interest-perception, knowledge and pure conduct, such jewel trio form. Bhavartha is as follows- With renunciation of Mithyatva manifestation and experience of pure nature, directly the jewel trio manifests. How are the darshan -gyan-charitra? They reveal the Moksha having characteristics of destruction of all the karmas, they are such. Bhavartha is as follows- The oneness of Samyak Darshan-Gyan-charitra is Moksha Marga is declared so in all the Jain Siddhant and this is Praman (true). And how is the shuddha Jiva? Soul only is his play ground, he is such. Bhavartha is as follows- In impure state the conscious dravya used to manifest along with others, which has now been stopped. Presently it is manifesting in own natural form.

Shloka 32 : The almighty soul of the form of ocean of knowledge has appeared after drowning the partition of delusion by the roots i.e. destroying it totally, it has appeared in all its glory. Hence entire world should enjoy its magnificent blissful taste. How is that blissful taste ? Which extends up to the entire universe.

Kalash 32: Thus Jiva dravya appeared displaying pure form which is consciousness natured explicitly at all times. Bhavartha is as follows- The name of this scripture is Natak i.e. drama. There also the pure form was dancing, and here also firstly Jiva appeared  in pure form.

 How is that Bhagwan ? He is artist of the form of knowledge alone. In the drama also the artist dances, here also the artist is gyan form jiva. Now how it appeared is described. Removing the internal curtain obscuring the pure nature, such deluding Mithyatva form manifestations from their roots itself. Bhavartha is as follows- in the drama, the first curtain is with cloth. Lifting it the artist dances. Here also the Mithtava manifestation is since eternal times. With its separation the pure nature manifests.

 How the pure nature appears is described- All the Jivas who are present should immerse themselves in experiencing the pure blissful nature beyond senses at the same time. Bhavartha is as follows- In the  drama the artist displays his art and all those present engage themselves in witnessing it with concentration. In the same way the pure form of Jiva nature is shown which is worthy of being experienced by all the jivas. How is that flavour of bliss? It is supreme in all the three loks, venerable and knowledgeable of lok-alok. Now how is the experience- It is completely immersed in the self.

Continued…..