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…..