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….