Samaysar Kalash Teeka …2

 

Kalash 9 : Experiencing the shuddha naya, Acharya says that after experiencing the shuddha naya which has as its subject the bright conscious   magnificent soul , it destroys all the differences of subjects. No thoughts of  nayas are generated, all thoughts of praman are extinguished and all the Nikshepa related ideas are lost. What can we say further ? No second entity is experienced.

Kalash 9: With the direct experience of this self established consciousness form Jiva substance, all the internal vikalpas of small and large kinds and external vikalpas of spoken form are not enjoyed. Bhavartha is as follows- The experience is direct knowledge. The direct knowledge is that of soul which is experienced as knower as well as known and this experience is independent of other’s assistance. This experience is special knowledge which is non existent without Samyaktva since it is experienced by Samyak Drishti only and not Mithya Drishti for sure. In such experience the Jiva substance tastes own pure nature directly. Hence so long as the experience is present, till then the practices of speech are naturally absent, since the practice of speech is indirect means for communication. This jiva is directly experiencing therefore at the time of experiencing there is no requirement to communicate.

How is the Jiva substance? It has the nature of being  destroyer of all kinds of vikalpas. Bhavartha is as follows- Just as sun light is naturally different from darkness, in the same way the experience is distinct from all vikalpas. Here someone may ask that after experiencing, some vikalpa remains or all vikalpas are eliminated? The answer is that all the vikalpas are eliminated.

The same is elaborated- After experiencing, the Praman-naya-nikshepa themselves become untrue then what can be talked about ragas etc. form vikalpas? The Bhavartha is as follows- Ragas etc. are anyway false since they are external to nature of jiva. The Praman-naya-nikshepa are used for dividing one jiva dravya into dravya-guna-paryaya form or generation-destruction-permanence form; all these are untrue. When these are untrue ( not called for) then the taste of substance is called as experience.

Praman is knowledge of several properties together which is vikalpa form only. Naya is knowledge of specific quality of substance which  is also vikalpa only. Nikshepa is  differentiation of things by different names etc. which is also vikalpa. Bhavartha is as follows- Since eternal times the  jiva is ignorant and unaware of the nature of jiva. When the nature of jiva has to be realised then it is known by dividing into the form of the knowledge of guna-guni i.e. quality and its owner. There is no other means. Therefore upon  consideration of nature of substance in  the forms of guna-guni, the vikalpas of praman-naya-nikshepa are generated. These vikalpas are acceptable in the beginning stage although from the aspect of experience they are untrue.  

Kalash 10 : Now shuddha naya fructifies displaying the true nature of the soul.

Kalash 10: Now preachment of shuddha naya i.e. form of unblemished jiva substance is revealed. In what way it is revealed ? Describing the jiva substance in shuddha form. How is that shuddha jiva substance? It is free of all past and future periods. Bhavartha is as follows- The shuddha jiva substance does not have a beginning nor does it have an end. The one which informs such nature, its called shuddha naya.

How else is that Jiva substance? Whose ragas etc. form manifestations and webs of vikalpas of different naya form paryayas of knowledge have been dissolved. The Bhavartha is as follows-  The experience of substance devoid of sankalpa-vikalpa ( raga form manifestations -divisions of knowledge) is samyaktva. How else is shuddha jiva substance? Different from ragas etc. form bhavas. And how else? Affluent with own qualities. And how is it? Eternally pure substance is own bhava of soul.

Shloka 11 : The commentator  says , “O people of the world! Experience the true nature of the soul in which all the bhavas of touched/bonded etc. form  truly float above the nature of the soul and do not get placement inside. This is so because the dravya nature is permanent singular while all these bhavas are temporary, many and paryaya form which do not enter the nature of dravya and keep floating outside.”

Shloka 11: O worldly jivas ! Definitely taste the above described shuddha jiva substance, the way it is, directly with own experience. How it should be tasted? Being of such soul form which does not have spirit of oneness with body etc. other dravyas. Bhavartha is as follows- The worldly people have spent infinite period staying in the world. Body etc. were of the nature of other dravyas but this jiva manifested believing them to be his own. So when this wrong knowledge is discarded then only this jiva is ready for experiencing the shuddha nature. How is that shuddha nature? It is illuminated in every way. Bhavartha is as follows- Once experience is attained then there is no confusion.

 Here someone enquires that the jiva is described as shuddha natured and it is so but who is responsible for the raga-dwesha-moha form manifestations or the happiness-unhappiness form manifestations, who suffers them ? The answer is as follows- These manifestations are carried out by Jiva hence jiva is the enjoyer, but these manifestations are vibhava form, unnatural. Therefore upon consideration of own nature, these are not nature of jiva- thus it is told.

How is the shuddha nature? The pure soul form in which the impure ragas etc. form bhavas, together being conjoined in same kshetra with pudgala and additionally four other vibhava form manifestations of anya (other) bhava, aniyat (transitory) bhava, vishesha(special) bhava and Samyukta(conjoined) bhava; all these bhavas are non existent in the shuddha nature.

The manifestations in the form of human, naraki (hell born), tiryanch ( animal), and Deva paryayas form bhavas are known as Anya ( different ) bhava. The manifestation in the form of expansion and contraction of innumerable spatial elements is called Aniyat ( non stationary) bhava. The differentiations in the form of darshan, gyan and charitra is known as Vishesha ( special) Bhava and conjoining with ragas etc. is known as Samyukta (conjoined) bhava. The Bhavartha is as follows- the six types of vibhava manifestations are baddha (bonded), sprishta (touching), anya, aniyat, vishesha and samyukta (as described above). All these belong to worldly jiva in worldly state while in experiencing shuddha jiva they do not belong to jiva. How are these baddha-sprishta etc. vibhava bhavas? Although they are explicit and existent, even so they remain separate from the jiva. Bhavartha is as follows- The knowledge quality of jiva is seen in all  three periods of time, in the same way the raga etc. vibhava bhavas are not seen in the jiva in all three periods of time. Although they are present in worldly state, even so in Moksha state they are absolutely not present. Hence it establishes that ragas etc. are not of the nature of jiva. 

Shloka 12 : If some knowledgeable samyakdrishti disassociates himself from the bondage of past, present and future karmas, and further separates with his own efforts the delusive ignorance produced due to fruition of karmas , and practices within his own self , then he will find that the soul is existent, experience-able, immobile, permanent, indestructible, devoid of impurities of karmas, worthy of worshiping , present like a god.

Kalash 12: In this way the jiva having characteristics of consciousness manifests in own nature form. How? It is totally different from the blemishes form mud of the form of impurities observed eternally. And how is it? It is permanent which has stopped transmigrating in four types of gatis. And how else it is? It is worshipped by all the three loks; it is such Deva. And how else? The consciousness form substance is observed as incomparable by its direct experience, such is its grandeur. Bhavartha is as follows- Just as Jiva has quality of knowledge, it has quality of bliss beyond senses. This bliss quality is not directly experienced in worldly state on account of impurity. Only with elimination of impurities it gets revealed. Such bliss is experienced by Paramatma only. This bliss cannot be described by means of any example in all the four gatis since all the four gatis are of the form of misery. Hence it is said that the one who has experienced the pure nature, that Jiva is capable of knowing the bliss of Paramatma form jiva. Since by experiencing the pure nature, the bliss beyond senses is realised- this has been conveyed.

Here someone enquires that how does the jiva get purified? The answer is as follows- By experiencing the pure nature the jiva gets purified. Definitely, the jiva who continuously experiences the pure nature.  How is that jiva? His intellect has been purified. How does he experience? By preventing fruition of dravya form Mithyatva karma at the same time, or by eliminating its existence and destroying the Mithyatva form jiva manifestation by its roots. Bhavartha is as follows- The eternally mithya Drishti jiva, on attainment of opportune moment manifests in three karan (steps) prior to attainment of Samyaktva. These three karan are carried out in an antarmuhurta. By these karan the capability of dravya mass form Mithyatva karma gets eliminated. With the elimination of its capability the Mithyatva bhava form jiva manifestation is stopped, just as with the elimination of strength of juice of Datura the madness gets eradicated.  How is that bandh or Moha? Definitely pertaining to past, present or future. Bhavartha is as follows- It is of the nature of ordination pertaining to all three periods of time. The jiva who experiences the pure jiva with the elimination of oneness with body etc., that jiva surely attains salvation from karmas.

Shloka 13: One should realize that the experience of the soul from the point of view of shuddha naya as previously stated is the experience of the knowledge itself. Knowing thus, and establishing soul within the soul in a stationary manner, one should observe the soul as a mass of knowledge  everywhere.

Kalash 13: The consciousness form dravya is pure, devoid of manifestation in impure form. How is the soul? At all times, in all parts, it is mass of knowledge quality.  How does the soul get purified? By entering within self by himself. Bhavartha is as follows- The experience of soul is free of assistance of other dravyas hence by himself, within himself, the soul gets purified.

Here someone enquires that here it has been told that by experiencing the soul, the soul gets purified and elsewhere it has been said that by experiencing the knowledge quality only the soul gets purified; so what is the difference? The answer is that there is no difference. The same is elaborated- The direct experience of the soul dravya is nothing but the experience of shuddha naya i.e. shuddha substance which is the soul itself. The bhavartha is as follows- The direct experience of the blemish free jiva dravya only is called shuddha soul experience. Definitely what is called as soul experience only is the experience of knowledge- thus it should be known. Bhavartha is as follows- the direct experience of the jiva substance can be called as soul experience or experience of knowledge – there is difference in names but there is no difference between them. It should be known that experience of the soul is Moksha Marg.

 In this context, a doubt may arise that the twelve Ang form gyan is some extraordinary attainment. The clarification is that even the twelve Ang gyan is also vikalpa. There also it is told that shuddha soul experience is Moksha Marg hence with the attainment of experience of soul,  there  is no necessity of studies of shastras.

Shloka 14: Acharya wishes that we should attain that great glorified bright form which has always manifested in the form of consciousness. Just as a crystal of salt always manifests in the form of saltiness, in the same manner the great glorified form manifests in the form of knowledge. How is that brightness ? – indivisible i.e. it does not divide into different forms of objects of knowledge. And how is it ? –Unperturbed, in which there is no perturbation on account of nimitta of karmas causing generation of passionate bhavas. And how is it ? – Indestructible. Internally which is experienced as illuminated due to consciousness   and externally which is illuminated and known  by the acts of speech and body. Which is natural  and simple. No one has created it. Whose brightness is ever constantly illuminated.

Kalash 14: We also aspire to attain the same knowledge form substance. Bhavartha is as follows-The experience of pure nature is venerable and rest is all renounceable. How is it? It is supreme. And how is it? It is undivided- unified. Bhavartha is as follows- The sensory knowledge is divided so even though the knowledge has manifested in that form at present, even then by nature the knowledge is beyond senses.

And how is it? It is perturbation free. Bhavartha is as follows- Although in worldly stage it manifests in happiness-unhappiness form due to fruition of karmas, even then it is naturally blissful. And how is it ? Internally and externally it is manifesting in illuminated form. Bhavartha is as follows- The Jiva substance has innumerable Pradesh. The knowledge quality is manifesting in all these Pradesh equally and it is not more or less in any Pradesh.

And how is it? By itself self established. And what more? It manifests continuously sequentially with its qualities and paryayas. And how else? This bundle of knowledge is supported by the singular essence i.e. consciousness nature at all  three periods of time. How is that singular essence? It is completely entrenched with knowledge form manifestation. And how is that singular essence? Its nature is like that of a crystal of salt. Bhavartha is as follows- Just as crystal of salt is salty everywhere in all parts, in the same way the conscious dravya is conscious everywhere in all parts.

Shloka 15: Those desirous of attaining   permanent soul of the nature of knowledge as described above practice in two ways as the practitioner and his goal. Only the soul is the objective hence O disciples ! Practice that only.

Kalash 15: Jivas for whom Moksha having characteristics of destruction of all the karmas is venerable, they should always experience their pure consciousness form dravya. How is the soul? It is a bundle of power capable of knowing self and others. And how else? It is one devoid of all vikalpas.

And how else? It is encompassed into two states with division of sadhya (objective) and sadhak ( practitioner). The sadhya is Moksha with destruction of karmas and the means for the same is shuddhopayoga form experience of pure soul . Bhavartha is as follows- One jiva dravya only manifests within himself in cause and effect form. Therefore for attainment of Moksha there is no assistance of any other dravya. Hence only pure soul should be experienced.

Shloka 16 : If the soul is observed from the point of view of Praman , then the soul is seen to be many states as well as single state at the same time. The soul is in three forms of belief-knowledge-conduct and at the same time it is one with itself.

Kalash 16: The conscious soul dravya is soiled. In what respect it is soiled? From general aspect the capability of observing things is darshan, from specific aspect the capability of knowing the things is gyan and the capability of purity is charitra. In this way the jiva gets divided into three types on account of division of capability. This results in Vyavahara of calling it soiled.

Conscious soul dravya is unsoiled pure. In what aspect it is pure. The dravya is naturally undivided from aspect of Nishchaya naya. The consciousness form dravya is at the same time soiled as well as pure also. From which aspect? From the aspect of knowledge of different dharmas at the same time. Hence from aspect of Praman, the jiva dravya is differentiated as well as undifferentiated at the same time.

Shloka 17 : If seen from Vyavahara naya point of view then the soul has three natures hence is many formed because the soul manifests in the form of belief-knowledge-conduct.

Kalash 17: Although from aspect of dravya, the jiva dravya is pure, even so from aspect of differentiation of guna-guni ( quality-owner of quality) it is soiled. From which aspect? The darshan-gyan-charitra are three qualities, due to them. Why so? Since soul manifests in three quality forms of darshan-gyan-charitra which results in spirit of differentiation also.

Shloka 18 : If observed from shuddha Nishchaya naya point of view then soul is of singular form of flame of knowledge , because from shuddha dravyarthika naya point of view , his  nature is to reject the vibhava bhavas generated due to nimitta of other dravya and due to nature of other dravyas. Hence he is purely one only.

Kalash 18: The other side is now elaborated. From aspect of shuddha dravya Drishti the shuddha jiva substance is pure -nirvikalpa. How is it in reality? The illuminating knowledge form is explicit- it is such. Bhavartha is as follows- The knowledge of shuddha undivided substance alone is called as Nishchaya naya. From aspect of that Nishchaya naya the jiva substance is completely Shuddha being undifferentiated. And why else it is shuddha? It has the nature of being eliminator of all blemished vibhava bhavas which are those of subjects of knowledge form other dravyas or of  dravya karma-bhava karma-nokarma form, hence it is pure.

Shloka 19: The soul is of the form of many by differentiation and is of the form of one by undifferentiated view- do not worry about them. The soul as the goal can be realized only by the belief-knowledge-conduct , these three bhavas and nothing else – this is the rule.

Kalash 19: Soul is soiled or pure, both the nayas are prejudiced forms. Do not think of conscious dravya in  this manner. By these considerations the sadhya (objective) cannot be  realised, know this for sure. Bhavartha is as follows- Consideration of soul nature by means of shruta gyan results in different kinds of vikalpas. From one aspect the soul has several forms while from another aspect, the soul is undivided one. By such considerations the soul cannot be experienced.

 Here someone enquires that if such considerations does not give rise to experience then how the experience is attained ? The answer is as follows-  By tasting the substance directly only is experience.

The same is elaborated- Darshan is observation of pure nature, gyan is direct knowledge of pure nature, and charitra is conduct of pure nature. By these three together the complete karma destruction form Moksha is attained. Bhavartha is as follows- By experiencing the pure nature, Moksha can be attained. Someone enquires that whether the Moksha Marg is this much only or is there anything more? The answer is that the Moksha Marg is this much only. By any other means the sadhya cannot be met.

Shloka 20 : Acharya says that we continuously experience the light of the soul. How is it ? – Which is characterized by endless indestructible consciousness. Why do we experience ? Because without this experience there is no other means to attain the goal of the soul. – this is the rule. How is this light of soul? In some aspect even after adopting three forms, which has not given up its nature of singularity. And how is it ? It manifests in pure form.

Kalash 20: The explicit atma Jyoti (illumination of consciousness) is being continuously experienced by us directly. How is that  atma jyoti? Which has adopted the three divisions from aspect of vyavahara, even so it does not forgo the purity. And how else is atma jyoti? It manifests in illumination form. And how else? It is pure. And what else? It has the characteristics of having infinite knowledge. Here someone doubts that why the experience has been given this much weightage? The same is replied- By any other means the objective cannot be realised, this is for sure.

Shloka 21: Those people who, either  on their own or due to preaching of someone else, realize and experience the unperturbed and stationary nature of soul, which is basically produced due to differentiating knowledge; those people are like mirror which does not get corrupted due to infinite types of objects being reflected. They also do not get corrupted in to the form of passions etc.  by the reflection of objects of knowledge within their own knowledge

Kalash 21: Some jivas who have come to the end of worldly cycle attain the experience of the shuddha jiva substance. How is that experience? Its root lies in realising the differentiation of own nature with the nature of others. And how else? It is stationary form.

How such experience can be attained? The same is replied- Transmigrating in this world since eternal times, when Kaal Labdhi (opportune moment) is attained then Samyaktva is produced and experience is attained. Either with the Upasham (subsidence) of Mithatva karma, without preachment the experience is attained on its own; or subsequent to internal Upasham of Mithyatva karma, with the preachment  of sutras by  Guru externally, the experience is attained.

 Someone enquires that those who attain the experience, how are they after the experience? The answer is that they become Nirvikar (reaction free).

The same is elaborated- Those jivas are like mirror continuously, devoid of raga-dwesha. In what respect they are Nirvikar ( reaction free)? They are Nirvikar with respect to the reflection of guna-paryayas of all the dravyas within themselves. Bhavartha is as follows- When jiva experiences the pure nature, in his knowledge all the substances are reflected. With respect to their bhavas i.e. guna-paryayas the experience is Nirvikar ( reaction free).

Shloka 22 :  O people of the world ! Discard the delusion which you have been tasting/experiencing from beginningless time and taste the knowledge enjoyed by the knowledgeable people. In this world, the soul never becomes one with the non-soul form other dravyas at any time or in any other form. Because soul is one only and it never establishes oneness with non-soul form other dravya.

Kalash 22: The worldly people are cajoled to abandon the manifestation in Mithyatva form completely. When should it be abandoned? Immediately. Bhavartha is as follows- The jiva has spirit of oneness with body etc. form other dravyas which is not desirable even for least moment. How is that Moha? Since eternal times it is attached to jiva. One should directly experience the pure consciousness substance .

How is that knowledge? For the samyakdrishti jivas who have experienced the pure nature, it is extremely pleasant. And how is that knowledge? It is eternally illuminated form.

Someone enquires that how does one attain objective by doing so? The answer- By continuously practicing renunciation of Moha and experiencing the gyan form substance, definitely the bondage relationship , between Jiva and karma of the form of togetherness in same kshetra, of pure conscious dravya with dravya karma- bhava karma- no karma etc. vibhava manifestations  pertaining to past-present-future samaya-ghadi-prahar-day-year , does not sustain in any way. Bhavartha is as follows- The Jiva dravya has been continuously  conjoined with pudgala karma like metal with impurities. Due to such attachment, he has been manifesting in Mithyatva-raga-dwesha form conscious manifestations. Such manifestations resulted in Jiva dravya being corrupted from own nature of keval gyan, keval darshan, bliss beyond senses and keval veerya.

Further by manifesting in Mithyatva form vibhava manifestations the knowledge-ness has also been lost. The own nature of jiva is infinite foursome. The body, happiness, unhappiness, moha, raga, dwesha etc. are all effects of pudgala karmas and not of the nature of jiva- such realisation has also been lost. By loss of realisation the Jiva has become Mithya Drishti. Being Mithya Drishti the Gyanavarana etc. karmas were accrued. Under fruition of those karma bandh, the jiva transmigrates in all the four gatis. Such is the tradition of the world.

Transmigrating in this world, when some Bhavya jiva nears the end of his worldly stay then that Jiva attains Samyaktva. By attaining Samyaktva the fruition of Pudgala mass form Mithyatva karmas is prevented and Mithyatva form vibhava manifestation is eliminated . With elimination of vibhava manifestations the pure nature is experienced. With attainment of such conditions the Jiva dravya completely separates from pudgala karmas and vibhava manifestations. Jiva dravya attains own infinite foursome. It can be elaborated with example of gold metal being mixed with impurities eternally. However in conjunction with fire the impurities separate from the pure gold.

Continued….