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…..