Samaysar Kalash Teeka….10

 

                                                6. Samvar Adhikar

Shloka 125:  Luminescent flame of consciousness form lights up and expands.

How is it ? – The singularly proud asrava which  had always conquered since eternal times its opponent samvar, is now always defeated with disdain. Such samvar is generated which is different from other dravyas and the bhavas generated out of their nimitta.

And how is it ? – It is stationary within its Samyak form i.e. the right form.

And how is it ? – It is bright i.e. unhindered, pure, illuminating light form.

And how is it ? – It carries the weight of its own characteristics i.e. the flow of  knowledge. In other words which bears its own weight of natural properties discarding all other weights.

Kalash 1/125: Consciousness is whose nature, such illuminating substance appears. How is the illumination ? It is bright at all times. And how is it. It is free of blemishes of karmas. And how is it? It is mass of consciousness quality . And how is it? It is averse to manifesting in the form of subjects of knowledge.

 Bhavartha is as follows- Consciousness knows all the subjects of knowledge but it does not manifest in their forms, but it remains within own nature. And how is it? It is strongly stationary within the pure nature of jiva. And how is it? It is engaged in prevention of gyanavarana etc. karmas which are influxing in continuous manner.

Bhavartha is as follows- Here onwards the form of Samvar is described. How is samvar? Which is ever victorious, it is such. Why is it so? By demolishing  the pride of asrava that none can conquer it in all the three loks, by blocking the continuous influx of karmas.

Bhavartha is as follows- Asrava and Samvar are strong enemies of each other. Since eternal times all the mass of jivas have been manifesting in Mithyatva form vibhava manifestations due to which there was no illumination of pure knowledge. Hence all the jivas are controlled by  asrava.  On attainment of Kaal Labdhi some bhavya jiva shortly to attain moksha manifests in samyaktva form natural manifestation due to which pure illumination gets revealed. This eliminates the asrava of karmas. Thus the victory of pure gyan is attained.

Shloka 126: The pure differentiating knowledge comes into fruition. Acharya addresses the wise people who have realized the same - O wise ones! Taking recourse to differentiating knowledge and using it to become devoid of raga etc. bhavas, with the support of pure knowledge mass form self, enjoy immersing within the same.

How does the knowledge come into fruition? – The knowledge which is of the form of consciousness and raga which is corporeal in  nature  appear to be of same type in ignorant state. By practice of experiencing them different internally and realizing them different totally, this knowledge comes into fruition.

Kalash 2/126: The experience of pure nature of jiva is distinctly revealed. How is it? It is pure, devoid of ashuddha manifestations of raga, dwesha, moha. And how is it? It is aggregate of mass of gyan which is engaged in shuddha nature. And how is it? It  is free of all vikalpas of differentiations.

How  the differentiating knowledge is attained – this is described- By separating the gyan quality alone and ashuddha manifestations from each other, the differentiating knowledge appears. How are these two? Nature of jiva is consciousness form and nature of impurity is insentient form. How are they separated? By means of sickle of internally minute vision of experience.

 Bhavartha is as follows- Pure knowledge and impure ragas etc. are quite small to be experienced differently since the ragas etc, appear like ashuddha consciousness. Hence with very fine Drishti, just as water is impure in conjunction with mud, even so on  contemplation of nature, the water is pure and impurity is blemish due to mud, in the same way, due to ragas etc. form manifestation the gyan appears to be impure, even so the gyan is of the nature of gyan only and ragas are the blemishes due to impurity.

 Samyak Drishti jivas are exhorted to experience the shuddha gyan in the present moment  itself. How are the saints? Whose life is engaged in experience of shuddha nature, they are such. And how are they? They do not take recourse to despicable substance.

Shloka 127: The soul which by means of great fortune (or by means of great efforts) acquires stationary shuddha atma by means of uninterrupted flow of knowledge and immerses self in it, then that soul remains in  the playground of his own soul, and finds his soul as pure, free of raga-dwesha-moha. In this manner samvar is attained by attaining shuddha atma.

Kalash 3/127: For this reason, this discernible jiva attains his own nature different from the dravya karma and bhava karmas. How is the soul? The own dravya has been revealed, in which he is resident,  it is such. How does he attain purity? By destruction of impurity.

How is the impurity destroyed , it is told- When the conscious dravya on attainment of kaal labdhi, manifesting in Samyaktva paryaya form, manifests experiencing   own nature devoid of dravya karma and bhava karma. By doing what? By means of bhava shruta gyan. How is bhava shruta gyan? It manifests in uninterrupted continuous stream form. This is sure.

Shloka 128:    Those people who are immersed in the grandeur of their own nature by means of differentiating knowledge, they definitely acquire the pure soul. After acquiring pure self  those jivas become stationary and become distant from all other dravyas and their karmas get destroyed. Such Moksha is irreversible i.e. they do not bond karmas again.

Kalash 4/128: How are such people? Those jivas who are engrossed in shuddha form manifestations, they attain soul substance free of all the karmas, of infinitely foursome power form. Definitely they attain.

How do they attain? By means of experience form capability  that the soul nature is different from all other dravyas. Upon attainment of pure nature, the dravya karma and bhava karmas are destroyed from their roots. Such nature of dravya is permanent. How is the karma destruction? For infinite future times, the bondage of karmas shall not  accrue. How are those jivas who attain destruction of karmas? Those jivas who are completely different from all other dravyas different from own jiva dravya.

Shloka 129: In reality the samvar is acquired by the acquisition of pure soul form substance. The acquisition of pure soul form substance is by the differentiating knowledge of soul with respect to  karmas. When the Jiva knows the soul as different from karmas, then he can experience the soul. Therefore this differentiating knowledge is extremely desirable.

Kalash 5/129: For that reason the experience of the pure conscious nature ,different from all other dravyas is absolutely venerable; thus accepting, it is advisable to experience it  in indivisible continuous stream form.

Why ? Definitely with attainment of pure nature of jiva, the attainment of Samvar having characteristics of prevention of influx form asrava of new karmas is completely achieved. With the experience of shuddha nature, the revelation of shuddha nature is definitely attained. For this reason the differentiating knowledge, though it is destructible, even then it is venerable.

Shloka 130 : This differentiating knowledge should be continuously practiced without break ; till such time that the knowledge is steadied within the nature of knowledge itself discarding all other bhava.    

Kalash 6/130: The experience of pure nature having characteristics as described above (free of ragas etc.) should be carried out in indivisible continuous stream form for that long. Till the soul attains shuddha singular form free from all others.

Bhavartha is as follows- Experiencing shuddha nature continuously is the duty. The moment karma destruction form Moksha is attained, at the same time, all vikalpas would be eliminated naturally. The differentiating knowledge is also a vikalpa form which is not pure nature of jiva like Keval Gyan, hence it is naturally destructible.

Shloka 131:  Whoever has become siddha till date, they have achieved it due to this differentiating knowledge and whatever karmas are bonded are acquired due to lack of this differentiating knowledge.

Kalash 7/131: Out of the worldly jiva quantity, a limited number of bhavya jivas who are nearing Moksha have attained state of Nirvana by destruction of all the karmas. All those jivas have attained Moksha state by the experience of shuddha nature different from all other dravyas.

Bhavartha is as follows- The path to Moksha is experience of shuddha nature. Since beginningless time, this is only the rightly established path for Moksha. Those who are bonded with gyanavarana etc. karmas, all those jivas are suffering in the world in bondage definitely due to lack of differentiating knowledge. Bhavartha is as follows- The differentiating knowledge is absolutely venerable.

Shloka 132: The knowledge has become stationary in knowledge and has been definitely revealed.

In which sequence revealed?- Firstly the practice of realizing differentiating knowledge was acquired. With  that practice the pure substance was realized and with that realization the cluster of ragas was destroyed. With destruction of ragas, the asrava was blocked hence samvar of karmas was acquired. With the samvar of karmas the great blissful knowledge was revealed.

How is that knowledge?- which is bright and pure. Earlier due to defect of kshayopasham it was not pure but now it is not so. Earlier it was corrupted due to raga etc. but now it is not so. Now it is pure transparent. ‘

And how is it ?- which is one. Earlier on account of kshayopasham there were divisions but they are non existent. And whose brightness is permanent since with kshayopasham there was an order but it is not there now.

Kalash 8/132: Directly evident illumination of shuddha consciousness was revealed with prevention of asrava. How is it?  The knowledge which was manifesting since eternal times in ashuddha ragas etc. vibhava form, upon attainment of kaal Labdhi, it is now manifested in shuddha form.

 And how is it? It has indestructible illumination. And how is it? It has manifested in blissful form beyond senses. And how is it? It is supreme. And how is it? In every possible way and at all times it is pure in all the three loks- it is completely pure. And how is it? Always illuminated. And how is it? It is nirvikalpa.

 How such pure gyan was attained is told- The Gyanavarana etc. form karma pudgalas  were influxing as asravas, they were prevented. How the karmas were blocked it is told- Raga, dwesha, moha form ashuddha vibhava manifestations having innumerable lok form divisions, were destroyed from their roots. How ? By attainment of pure consciousness form substance . How that too? By continuous practice of revelation of shuddha gyan nature. Bhavartha is as follows- The experience of suddha nature is venerable.

7. Nirjara Adhikar

Shloka 133: First of all, the great samvar adopts a stance within limits of its capability to block the asravas of raga etc. and thus remains steadfast preventing earnestly all the karmas by their roots for future. Next, for destroying the karmas which were bonded prior to acquisition of samvar, the Nirjara spreads like fire. With the revelation of Nirjara, the flame of knowledge becomes unobscured and does not get obscured again by the bhavas of raga etc.; it remains uncovered for ever.

Kalash 1/133: Now, Nirjara i.e.  the akarma (non karma) form manifestation of earlier bonded karmas appears. Bhavartha is as follows- The form of Nirjara is described.

What is the purpose of Nirjara? For burning the gyanavarana etc. karmas which were bonded earlier due to Mithyatva, raga, dwesha etc. form manifestations in the absence of Samyaktva, by means of Samvar. Some more- Nirjara follows Samvar.

Bhavartha is as follows- The Nirjara attained with Samvar is Nirjara, since without Samvar the Nirjara that is attained is the Nirjara of karmas after fruition of karmas which is not called as Nirjara. How is the Samvar? With the prevention of ragas etc. form asrava bhavas, propounding its Samvar form, it prevents influx of different types of gyanavaraniya, darshanavaraniya etc. different types of pudgala karmas which are influxing in indivisible continuous stream form, by means of its grandeur.

The deed carried out by Nirjara after Samvar is described- The Nirjara by which the shuddha nature of jiva gets unobscured and does not manifest in ragas etc. form  relinquishing its own nature by means of impure manifestations.

Shloka 134: In spite of enjoying karmas, if someone does not bond with karmas, then this wonderful capability is due to knowledge only, or due to detachment. Although the ignorant are surprised by it, but the Gyanis know it rightly.

Kalash 2/134: Definitely such capability is due to  experience of shuddha nature, or due to relinquishing impurities of ragas etc. What is that capability? That capability is such that although the Samyak Drishti jiva enjoys body, mind, speech, senses, different types of objects of sukh or dukh form acquired due to fruition of gyanavarana etc. karmas previously bonded, even then he does not bond with gyanavarana etc. karmas .

 Just as some Vaidya (doctor) explicitly consumes poison, even then he does not die since he knows the nature of poison and he has taken antidote for the same. Some other jiva would have died immediately with that poison but the Vaidya does not die. Such is the capability of knowledge.

Or, some Shudra jiva drinks liquor but due to lack of affinity towards the liquor that shudra jiva does not get intoxicated. He remains as it is. The liquor is such that some other jiva would immediately get intoxicated. So if someone does not get intoxicated, it is due to lack of affinity towards the liquor.

In the same way the Samyak Drishti jiva enjoys different types of objects and knows their sukh and dukh, but within gyan he experiences the shuddha natured soul. He knows that these objects are of the form of karma fruition, not of the nature of jiva, they cause misery and are troublesome only. That jiva does not accrue gyanavarana etc. karmas. The material is such that the Mithya Drishti upon its enjoyments immediately bonds with karmas. If the jiva does not bond with karmas, it is due to capability of knowledge only.

 Or, Samya Drishti jiva enjoys different types of fruitions of karmas, but internally he experiences the shuddha nature only, hence he does not have affinity towards the fruitions of karmas, knows them as troublesome and misery form. Hence, he is detached. Such jiva does not accrue karma bondage.

Know this to be capability of those detached from manifestations. Hence such a meaning is implied that the body, senses etc. objects of enjoyments of Samyak Drishti jiva are accounted as Nirjara and result in Nirjara. Since future karmas are not bonded and merely the previous fruition after fructification gets shedded from its roots. Therefore the enjoyments of Samyak drishti are for Nirjara only.

Shloka 135: This Samyakdrishti Gyani, in spite of indulging in sensual subjects, does not reap the results of the enjoyments, on account of the glory of his knowledge and strength of his detachment. Therefore, in spite of being enjoyer of the sensual objects he is not enjoyer of them.

Kalash 3/135: For that reason, the Samyak Drishti jiva in spite of enjoying body etc. subjects of five senses which are fructified due to fruition of karmas, even then he does not enjoy them.

 For which reason? The reason due to which the Samyak Drishti jiva enjoys subjects of five senses even then the bondage of gyanavarana etc. karmas which are result of enjoyments of five senses, do not accrue to him. That too for what reason?

 Due to the glory of the experience of shuddha nature; for this reason or, it is not nature of jiva since enjoyments of senses are fruition of karmas only, therefore there is no affinity towards the sensual pleasures. The attitude is that of detachment, hence karma bondage does not accrue.

 Bhavartha is as follows- The enjoyments of Samyak Drishti are nimitta for Nirjara.

Shloka 136: Samyakdrishti  as a rule has power of knowledge and detachment because he has practiced the real nature of the substances by means of accepting self and discarding the others. ‘This is my own nature and this is other dravya’- realizing this he stays within his own nature. He does not have any attachment towards other dravyas due to absence of yoga of the nature of raga. This kind of practice is not feasible without power of knowledge and detachment.

Kalash 4/136: The Jiva who has manifested in the forms of subsidence of Mithyatva karma in dravya form and shuddha samyaktva form in bhava form, he surely acquires two capabilities. One is experience form knowledge of shuddha nature and second is complete renunciation of all dravya karma form, bhava karma form, no karma form external dravyas which are subjects of knowledge form only. How these two capabilities are attained is told. The reason is that Samyak Drishti jiva naturally experiences shuddha nature and the he is totally devoid of all the ragas etc. form ashuddha manifestations which are caused by the affliction of pudgala dravya. Bhavartha is as follows- Such is the characteristics of samyak Drishti jiva for sure. Due to this the detachment quality  is attained. How ?  Pure consciousness form alone is my nature and details of dravya karma, bhava karma, no karma are others-belonging to pudgala dravya. Such description is not just for speech, the nature of thing is like this only; this the Samyak Drishti jiva  knows by experience hence such is capability of knowledge. Why does Samyak Drishti do it? The answer is as follows- For attainment of own pure substance by means of continuous practicing. How is the thing attained? By the benefit of shuddha nature and complete renunciation of other dravya, by this means.

Shloka 137: The one who is conjoined with other dravyas by bhavas of raga-dwesha-moha and believes himself to be samyakdrishti, therefore do not accrue karma bondage because it is told in the scripture that samyakdrishti does not accrue bondage – thus believing who is happy and filled with pride, such Jiva, even though they may be practicing Mahavritas etc. properly and practicing samiti i.e. practices of speech, movements, food etc. carefully with highest care, even then they are wretched Mithyadrishti only. Since they are devoid of the knowledge of soul and non soul, hence they are without samyaktva also, i.e. they are not samyakdrishti.

Kalash 5/137: Here it is told that the Samyak Drishti jiva does not accrue bondage of karma in spite of enjoying sensual pleasures. The reason is that the manifestations of Samyak Drishti are completely blase (detached), hence the enjoyments appear like calamities of a disease. Hence the karma bondage does not accrue, this is so only.

The Mithya Drishti jivas who enjoy the subjects of five senses, they are interested ( attached) in manifestations. Such is the manifestation of Mithyatva. Those jivas believe that we too are samyak Drishti and hence we too do not accrue karma bondage in spite of sensual enjoyments. So those jivas are deluded and they surely have karma bondage. Hence those jivas are surely Mithya Drishti.

Without presence of Mithyatva bhava, the affinity towards subjects of karma is not generated, this is told- Those Mithya Drishti mass of  jivas surely are engrossed in sensual pleasures of the body etc. five senses. In spite of crores of remedies, even then for infinite period they are pap form. They accrue gyanavarana  etc. karmas, hence are highly deplorable. Why they are so? The reason is that all those numbers of jivas are engrossed in sensual pleasures and  are devoid of experience of shuddha nature. Why? Due to lack of differentiating knowledge of pure consciousness form substance, dravya karma, bhava karma, no karma and  their venerable-discardable forms.

Bhavartha is as follows- Mithya Drishti jiva does not have capability of the experience of shuddha nature of jiva , such is the rule. Hence the Mithya Drishti jiva treats the fruition of karma as his own and is engrossed in paryaya only. For this reason the Mithya Drishti jiva is totally engrossed in ragas. Due to this he is karta of karma bondage. How is the Mithya Drishti jiva? I am Samyak Drishti and for this reason, in spite of enjoying sensual pleasures, I do not accrue bondage of karma in all three periods of time. If the jivas believe thus, then take it for sure that they have karma bondage.

And how are they? Those whose cheeks are swollen with pride, they are such. And how are they? Practicing silence, or speaking less, or speaking with humility, thus they take recourse to carefulness, hence they pretend to be such. However being  engrossed in raga they are Mithya Drishti and accrue karma bondage.

 Bhavartha is as follows- Those jivas who are engrossed in paryaya are clearly Mithya Drishti, it is their belief that we are Samyak Drishti and  we do not invite bondage of karmas, thus they roar from lips. Several remain silent due to their nature or speak less. So if they remain so, it is due to differences of their natures. There is no reality in it. So long as jiva experiences oneness with paryaya , till then he is Mithya Drishti, engrossed in raga and accrues bondage of karmas.

Continued….

Samaysar Kalash Teeka…. 09

 

5. Asrava Adhikar

Shloka 113: Now (this word is used to denote auspicious beginning). Here it is told that ‘ the one who is unconquerable ’ – such a warrior armed with bow and arrow of knowledge which can be experienced , conquers the asrava.

How is the knowledge form warrior? – Vast without any limitations, deep whose depth cannot be gauged by the chhadmastha(belonging to 1-12 gunasthana) , having  such great power which has fructified.

And how is the Asrava ? – Which is filled with great pride to the brim hence is slow, is like a maniac, and which has entered the battle ground of stage.

Kalash 1/113: Now the great warrior of the form of experience of pure nature having indivisible power, destroys asrava having characteristics of ashuddha ragas etc. form.

Bhavartha is as follows- Now the form of asrava is described. How is the warrior of the form of knowledge ? Whose nature is permanent with infinite power, it is such.

 How is the asrava? All the worldly jivas are subjugated to asrava due to which it is bursting with pride, it is such. It has now appeared in the battle ground in front. Bhavartha is as follows- Just as illumination and darkness are contradictory to each other, in the same way the shuddha gyan and asrava are opponents of each other.

Shloka 114: The bhavas generated in  the Jiva in the absence of raga-dwesha-moha are born out of knowledge only. This bhava blocks all the dravya asrava ; hence it is described as devoid of all bhava asravas.

Kalash 2/114: With the attainment of Kaal Labdhi ( opportune moment) the Samyaktva Quality of Jiva is revealed which is of the form of manifestation of experience of shuddha nature of jiva. How is that manifestation? It is pure knowledge consciousness form. That pure consciousness form manifestation causes destruction of ashuddha consciousness form raga, dwesha, moha etc. form vibhava manifestations of jiva of innumerable loka in numbers  which are nimitta for the influx of gyanavarana etc. pudgala karmas, by their roots .

 Bhavartha is as follows- The moment the shuddha consciousness form substance is realised, at the same time, the vibhava manifestations of Mithyatva, raga, dwesha form of jiva  gets eliminated. Hence it is at the same moment with no difference in time.

How is the shuddha bhava? It is free of manifestations of raga etc. form. It has pure consciousness form bhavas. And how else is it? The pudgala mass which manifests in the form of gyanavarana etc. karma paryaya form, that is asrava which is collocated with soul Pradesh.

 Bhavartha is as follows- The karmana  vargana manifests in gyanavarana etc. karma form which has innumerable lok numbered possible divisions, they continuously influx in the form of karmas which are prevented. Bhavartha is as follows- Someone may believe that shuddha bhava of jiva destroys the ragas etc. form impure manifestations but asrava continues as it is.

 But it is not so. The way it is – With the jiva manifesting in shuddha bhava form ,the ashuddha bhava surely gets eliminated. With elimination of ashuddha bhava, the dravya karma form asrava surely gets eliminated. Hence shuddha bhava is venerable. All other vikalpas are despicable.

Shloka 115 : The gyani has attained negation of all bhava asravas and he is naturally different from dravya asravas since he is of the nature of knowledge bhava only. Therefore he is Nirasrava(without asrava) , knower only.

Kalash 3/115: The Samyak Drishti jiva is devoid of Asravas. Bhavartha is as follows- Upon consideration, the Samyak Drishti is understood to be free of Asrava. How is the Gyani? He is devoid of ragas etc. ashuddha manifestations and has manifested in shuddha form. And how is he? He is capable of knowing all the subjects of knowledge of own dravya form and other dravya forms, he is such knower.

 Bhavartha is as follows- He is knower only without manifesting in ragas etc. ashuddha form. And how is he? Continuously manifesting in consciousness form stream at all times, he is such. Bhavartha is as follows- All the vikalpas are Mithya ( delusions). The nature of substance was only knowledge form which remained indestructible.

How does the freedom from asravas of samyak Drishti jiva get established is explained- Mithyatva, raga dwesha form ashuddha consciousness manifestations have been destroyed. Bhavartha is as follows- Since eternal times the jiva manifesting in MithyaDrishti form used to manifest in Mithyatva, raga, dwesha form, which are called as Asrava. Now with attainment of Kaal labdhi, the same jiva has manifested in Samyaktva paryaya form, manifesting in pure form  which eliminated ashuddha manifestations hence he has become free of Bhava Asrava in this way. Gyanavarana etc. karmas are collocated in Pradesh of jiva in karma paryaya form which are pudgala mass, hence by nature they are different at all times.

 Bhavartha is as follows- Asrava is of two kinds. One is Dravyasrava and other is Bhavasrava. Dravyasrava implies the pudgala mass collocated in Pradesh of soul as karma form. These dravyasrava are by nature different from jiva. Although the Pradesh of Jiva and Pradesha of pudgala mass form karmas occupy the same space, even so they do not become single dravya form. They remain within their own dravya guna paryaya form. Hence pudgala mass is different from jiva. Bhavasrava implies the ashuddha consciousness manifestations of moha, raga, dwesha form. These manifestations are existent in the Mithya Drishti state of the Jiva. With the attainment of Samyaktva state these impure manifestations have been eliminated. Therefore samyak Drishti jiva is free of Bhavasrava. Hence it establishes that the Samyak Drishti jiva is free of Asrava.   

How does the Samyak  Drishti Jiva remain asrava free is told now-

Shloka 116: When the soul becomes gyani, then he himself manifests in a form detaching himself continuously from all ragas intentionally. Further he keeps on trying to overcome the unintentional ragas by manifesting in a form experiencing the gyan power constantly. Thus he keeps removing the obstacles to the manifestation of  gyan and then remaining stationary within gyan he manifests in final state. This way the gyani becomes permanently Nirasrava. 

Kalash 4/116: The Jiva dravya has been manifesting in vibhava Mithyatva form since eternal times, now on attainment of suitable circumstances, the vibhava manifestations are eliminated and he manifests in natural Samyaktva form. Such is the jiva.

From then onwards, in all future times, at all times, the Samyak Drishti jiva remains free of asrava. Bhavartha is as follows- Somebody may wonder that the Samyak Drishti jiva is accompanied with asrava or is he free of asrava? The answer is that he is free of asrava. How does he become free of asrava?  From the moment of attainment of Samyaktva, in all the future times, he naturally renounces all the moha, raga, dwesha form ashuddha manifestations which occur pertaining to other dravyas, which have innumerable lok form variations, which occur intentionally with recourse to mind.

Bhavartha is as follows- On account of fruition of different types of karmas, different types of worldly-bodily enjoyments are acquired. Enjoying these materials I am Deva, I am Manushya, I am happy, I am unhappy -  the Samyak Drishti jiva does not indulge in them in these ways. He knows- I am pure consciousness form thing and all these are results of karmas. Thus contemplating, he eliminates the raga generated by activities of mind.

For overcoming the manifestations  of Pradesh of jiva in Ashuddha form caused without recourse to mind with the nimitta of fruition of Moha karma, he meditates upon  the shuddha consciousness form substance by own direct experience in continuous stream form manner. Bhavartha is as follows- The ashuddha consciousness form Vibhava manifestations of jiva which are Mithyatva  raga dwesha form, are of two kinds- first manifestation is intentional and other is unintentional.

Elaboration- The intentional manifestations are carried out by means of mind directed towards external sensual subjects. The jiva while manifesting himself knows that his intent is of this form and other jivas can also infer that such is the manifestation of this jiva. Such manifestations are said to be intentional. These manifestations can  be overcome by Samyak Drishti jiva since they are within the knowledge of the jiva. On account of experience of shuddha nature the jiva has the recourse also. Hence Samyak Drishti jiva eliminates such manifestations in the beginning.

The unintentional manifestations  occur without activities of five senses and mind with the nimitta of fruition of moha karma in the moha, raga, dwesha form ashuddha vibhava manifestations form in the innumerable Pradesh of the Jiva on their own, which are not within the knowledge of the jiva and jiva has no recourse for them hence they cannot be eliminated. Therefore for overcoming such manifestations he continuously experiences the pure nature. By experiencing the shuddha nature, it would be simply eliminated. There is no other option and the experience of shuddha nature is the only means.

How does he become asrava free? The Samyak Drishti jiva becomes asrava free by uprooting from the roots, the engagement of manifestations in the gyeya (subjects of knowledge) substances  of Shubha and ashubha forms. Bhavartha is as  follows- The relation between the Gyeya- Gyayak ( subject of knowledge and the knower) is of two types- one is merely knowing form without raga-dwesha. For example Kevali Bhagwan observes all the Gyeya things but do not indulge in raga-dwesha towards any of them. That is called as Shuddha Gyan Chetna (consciousness). So Samyak Drishti jiva knows in the shuddha Gyan Chetna form which is cause for Moksha and not that of bondage.

The second knowing is pertaining to different sensual subjects wherein besides pure knowledge, on account of fruition of moha karma, there is raga towards desired, subjects of enjoyments, and dwesha towards undesired objects and aversion towards them. Thus the knowledge is polluted with raga-dwesha which is characterised  as ashuddha Gyan chetna, named as Karma Chetna and Karma Phal Chetna. These are cause for bondage. Such manifestations do not occur to Samyak Drishti since with the absence of Mithyatva manifestations, such manifestations do not take place. Such Ashuddha Gyan Chetna manifestations belong to Mithya Drishti jiva.

So how does he come asarava free? By  remaining in complete knowledge form. Bhavartha is as follows- The knowledge gets divided on account of mixing with raga-dwesha. With elimination of raga-dwesha, the knowledge is said to be complete. Being so, the Samyak Drishti jiva is asrava free.

Shloka 117 : Why is it told that Gyani is always Nirasrava in spite of the chain of all dravya asravas being alive ?

Kalash 5/117: Here someone raises a doubt- Samyak Drishti jiva is said to be completely asrava free. However the gyanavarana etc. form mass of pudgala is still existent. Under fruition of those karmas different types of things are also acquired. Further with fruition of those karmas, jiva suffers different types of happiness-unhappiness. The enjoyments of senses, body etc. are also present as it is. Samyak Drishti jiva engages in their enjoyments also. Now with the presence of so many materials, how can the freedom from asrava be applicable – such is the question asked by someone.

The pudgala mass manifesting in the Pradesh of jiva in the form of different types of Mohaniya karma, their progeny in the form of bondage of duration, it remains in Pradesh of jivas for very long time. That remains existent as it is. This is definite, then how and by what reasoning the samyak Drishti jiva is said to be free of asrava at all times?  O disciple!  If in your mind this doubt exists then its reply is as follows-

Shloka 118 : Although the dravya form pratyaya i.e. dravya asrava, bonded in the ignorance stage, are in existence of the being since their fruition is only at completion of its duration; therefore till the time of fruition they remain in existence only. Thus although the dravya asrava do not surrender their existence, even then the Gyani does not accrue new karma bondage due to absence of raga-dwesha-moha.

Kalash 6/118: Even then from view point of any naya (aspect), the Samyak Drishti jiva does not accrue   influx of gyanavarana etc. form pudgala mass – karma form manifestations. Or, even if some bondage is accrued due to  raga dwesha form manifestations of very minute order unintentionally, that bondage is quite low. Hence Samyak Drishti jiva accrues bondage- this cannot be said in all three periods of time by anyone. Why there is no bondage? The reason for the same is as follows-

The reason is that he does not have Shubha form or Ashubha form manifestations of raga form or dwesha form, nor has he converse intellect form manifestations on account of strangeness of pudgala dravya ( moha); such all three types of manifestations are not existing for him. Hence in spite of availability of commodities, the Samyak Drishti is not karta of karma bondage.

The reason for available commodities is explained – Prior to generation of Samyaktva, the jiva was Mithya Drishti, hence on account of Mithyatva, raga, dwesha form manifestations, the Mithyatva form and Charitra Moha form pudgala mass which was bonded, they are existent in Pradesh of Jiva in karma form due to specific duration bondage, which do not relinquish their nature. They fructify also. This is told- At every samaya in continuous uninterrupted form they keep fructifying also, even so the Samyak Drishti jiva is not karta of karma bondage.

The Bhavartha is as follows- Some Mithya Drishti jiva since beginningless time, on attainment of Kaal Labdhi manifested in Samyaktva quality form. However, the existence of Charitra Moha karma is there, also fruition is present, the ordination of five senses towards sensual subjects is also present, hence he enjoys them too. In spite of enjoying, on account of knowledge quality, he experiences also. Even so, the way Mithya Drishti jiva does not know the nature of soul and believes the fruition of karmas to be his own and  engages in raga-dwesha on enjoying favourable or unfavourable materials, thus  accrues bondage of karmas; the Samyak Drishti jiva is not so.

The Samyak Drishti jiva experiences the soul in pure form, knows the body etc. materials to be fruition of karmas and undergoes the fruition present. However internally he is extremely detached, hence Samyak Drishti jiva does not have karma bondage. Such state of Samyak Drishti is not for ever. Till the time that he attains Nirvana state on complete destruction of karmas, he has such state; however when he attains Nirvana state then nothing needs to be said about that time- he is directly Paramatma.

Shloka 119 : It is not possible for gyani to indulge in raga-dwesha-moha bhavas ( as they do  not fructify) hence he does not have bondage since raga-dwesha-moha alone are the cause for bondage.

Kalash 7/119: It has been told that samyak Drishti jiva does not have bandh, so why does it so happen is explained further- The Samyak Drishti jiva does not have ashuddha bhavas due to raga-dwesha form corrupted manifestations, nor has he delusion(moha) of  own nature.

Bhavartha is as follows- Samyak Drishti is not afflicted by fruition of karmas hence ragas etc. are not present, therefore Samyak Drishti jiva does not have bondage of gyanavarana etc. dravya karma. Definitely such is the nature of dravya. For that reason raga, dwesha, moha form ashuddha manifestations are cause for bondage.  Bhavartha is as follows- Some Agyani jiva may think that Samyak Drishti jiva has fruition of Charitra Moha, hence with that fruition he should undergo bondage of future gyanavarana etc. karmas?

The explanation is as follows- The fruition of Charitra Moha alone is not cause for bondage. Along with fruition, if jiva engages in raga, dwesha, moha form manifestations, then karma bandh is accrued, otherwise even if thousand reasons are present, the bandh is not accrued. The manifestations of raga, dwesha, moha also should be accompanied with fruition of Mithyatva karma. In the absence of Mithyatva, the fruition of Charitra Moha alone do not support raga, dwesha, moha manifestations. Hence Samyak Drishti jiva does not have manifestations of raga, dwesha, moha , therefore Samyak Drishti jiva does not become karta of karma bondage.

Shloka 120: Those people continuously practice meditation with the acceptance  of shuddha naya.

How is that shuddha naya ? – Knowledge which cannot be suppressed by anyone – such pure knowledge alone is its symbol. Those people taking recourse to shuddha naya have minds without presence of raga etc. and continuously they observe the samaysar i.e. pure own self without bondage.

Kalash 8/120: Those Bhavya Jivas who are very close to the end of their worldly stay, they practice in uninterrupted continuous stream form, the nirvikalpa shuddha consciousness form substance alone, preventing all the ragas etc. form vikalpas, focusing on their gyan at all times.

 How is it ( the soul)? Whose characteristics is the guna of gyan which is present at all time, it (the soul) is such. How is it done? In whichever way the realisation is generated in the mind. Those jivas only  attain Paramatma state having infinite four-some capability, free of all the karmas explicitly. How is it ? Since beginningless time it was manifesting in bandh paryaya form along with gyanavarana etc. pudgala mass, it is devoid of it completely.

 Bhavartha is as follows- With destruction of all karmas the shuddha nature is attained and that shuddha nature is being experienced now. How are those jivas? They are free of raga, dwesha, moha form manifestations. And how are they? They are continuously like this only. Bhavartha is as follows- Somebody may think that the jiva is engaged in Pramad (carelessness) at all times and only sometimes he is of the form described above. But it is not so. At all times he remains in shuddha form.

Shloka 121: Those who give up shuddha naya and acquire relationship with raga etc., they accrue karma bondage by giving up knowledge. Which type of karma bondage is acquired? Those which have cast a net of different strange vikalpas  by means of previously bonded dravya asravas.

Kalash 9/121: Further, those Upasham Samyak Drishti or Vedak Samyak Drishti jivas who got corrupted from experience of pure conscious nature and manifested in raga, dwesha, moha form ashuddha manifestations; those jivas accrue new bondage of gyanavarana etc. karma form pudgala mass.

 Bhavartha is as follows- So long as the Samyak Drishti jiva remained in samyaktva form manifestations, till then due to absence of raga, dwesha, moha form ashuddha manifestations, there is no bondage of gyanavarana etc. karmas. However those who were Samyak Drishti and got corrupted from Samyaktva form manifestations, they reverted to ashuddha manifestations of raga, dwesha, moha and accrue gyanavarana etc. karma bondage; since the manifestations of Mthyatva are ashuddha form. How are those jivas? Those who are corrupted from the experience of shuddha nature. How is the karma bondage? In the absence of Samyaktva, on account of manifestations in Mithyatva, raga, dwesha form, the pudgala mass form Mithyatva karma and charitra moha karmas have been bonded due to which the manifestations of different types of raga, dwesha, moha etc. occur.

 Bhavartha is as follows- So long as the jiva was manifesting in Samyaktva bhava form, till that time, the Charitra Moha karma was incapable of carrying out its work like a snake which has been nailed. When that Jiva got corrupted from Samyaktva bhava and manifested in Mithyatva bhava form, then like an unnailed snake he became capable of carrying out its work. The act of Charitra Moha karma is to function as nimitta for ashuddha manifestations of jiva.

Bhavartha is as follows- When Jiva is Mithya Drishti then he accrues bondage of Charitra Moha also. When Jiva attains Samyaktva then due to fruition of Charitra Moha, the bandh does occur but the intensity of bondage is low hence it is not described as bandh. For this reason upon attainment of Samyaktva the charitra moha has been described as a nailed snake above. When Samyaktva is lost then the charitra moha is described as  unnailed snake above. This is the intent of the Bhavartha above.

Shloka 122 : The summary of the description above is that shuddha naya should never be discarded- this is the sermon because by taking recourse to shuddha naya there is no bondage and by discarding it bondage surely occurs.

Kalash 10/122: Therefore in this entire chapter, this is the only message decidedly. What is that message? One should not give up the experience of the shuddha nature of soul even for tiniest amount of time. Why? The reason is that by not losing the experience of Shuddha nature, one does not accrue bondage of gyanavarana etc. karmas. And why else? With the loss of experience of Shuddha nature, the bondage of gyanavarana etc. karmas accrue. The Bhavartha is clear.

Shloka 123: Great saintly people should never discard shuddha naya.

How is the shuddha naya ? – which makes knowledge go  into stable state.

How does it make knowledge go into stable state?- it is stationary without perturbations and is vast i.e. its glory in all the substances is extremely deep.

How is that knowledge ? – Eternal i.e. without any beginning or an end.

And how is the shuddha naya? – which destroys karmas totally by the roots.   

Kalash 11/123: The experience of Shuddha Consciousness form soul should not be forgotten by Samyak Drishti Jivas for even the tiniest amount of time. How is the Shuddha naya? It causes blissful manifestation beyond senses within the soul. How is the soul form? Permanently manifesting in continuous stream form, such is his grandeur. And how else? There is no beginning and nor is there an end, it is such . And how else is shuddha naya? It is destroyer of gyanavarana etc. pudgala karma mass i.e. raga, dwesha, moha form ashuddha  manifestations from their roots. Those jivas who are engrossed in experiencing the shuddha form, they attain the conscious dravya free of all stresses directly.

Bhavartha is as follows- They attain Paramatma state. How is the form of soul? It is stationary within the innumerable Pradesh with knowledge. And how else? It is mass of consciousness quality. And how is it? Devoid of all vikalpas it is Nirvikalpa substance only. And how is it? With elimination of karma conjunction, it is stationary.

 How such a state is attained? By the destruction of all the effects of karma in the form of sense of oneness with senses, body, ragas etc. which are untrue and deluding. How is the mirage? It gets deluded in non soul form substances. Bhavartha is as follows- With the attainment of Paramatma state, all vikalpas get eliminated.

Shloka 124:  With the complete separation of raga form asravas, within moments the total knowledge reveals itself to the person observing  the permanently illuminating great substance within self.

How does it reveal itself? – Encompassing all other bhavas which are spread over the entire universe within its blissful self, it reveals itself.

And how is it ? – Stationary. All substances are observed as they are without perturbation. 

And how is it ? Incomparable. Nothing can be compared to it.

Kalash 12/124: The pure consciousness form illumination was revealed as described above. How is the jiva, to whom the knowledge was revealed? He directly accesses the nirvikalpa sovereignty form soul substance by means of bhava shruta gyan.

Bhavartha is as follows- At the time of experiencing pure nature, the jiva is not insentient like wood, nor is he having different vikalpas like ordinary jivas having vikalpas. He experiences some nirvikalpa substance only by means of bhava shruta gyan. Surely he does. This experience cannot be described with words hence cannot be spoken.

How is the pure gyan illumination? Whose illumination is indestructible, it is such. Why ? Since all the innumerable lok form ashuddha manifestations of the category of raga, dwesha, moha have been destroyed immediately. How are the ashuddha manifestations? Which are described by the term Asrava – they are such.

 Bhavartha is as follows- The ashuddha ragas etc. form manifestations of jiva are in reality asrava by nature. With their nimitta, the pudgala vargana which is dependent upon the ashuddha manifestations, influxes in karma form. With purification of manifestations it automatically gets eliminated. And how is the shuddha gyan? All the gyeya ( subjects of knowledge) substances along with their past,  future and present paryayas are reflected within it. How? By means of the consciousness form quality having infinite power. How is it ? The infinite capability is infinitely infinite times.

 Bhavartha is as follows- Dravyas are infinite, they have infinite times divisions of paryayas. With respect to these gyeyas, the knowledge has infinite times capability. Such is the nature of dravya. And how is the shuddha gyan? With destruction of all the karmas, the gyan which has been produced shall remain so for infinite period without changing. And how is the shuddha gyan? In all the three loks there is no equivalent in blissful form manifestation. Such shuddha gyan illumination got revealed.

Continued…

Samaysar Kalash Teeka …08

 4. Punya Pap Adhikar

Shloka 100: After the completion of karta karma chapter it is now stated that the moon in the form of samyakgyan itself ascends which can be directly experienced.

How is that Samyakgyan ? Although that renowned karma is only one kind in terms of general karma, it has been divided into two kinds by the distinctions of shubha or ashubha. However now Samyakgyan ascends identifying them as one. It implies that  due to ignorance the karma was seen as of two kinds but now the right knowledge has described them as one only.

And how is that Gyan ? – Which has removed the dust of Moha very efficiently. It infers that the knowledge was obscured due to the dust of Moha and the true knowledge got unobscured with its removal. Just as moon gets obscured due to clouds or mist and its illumination is not seen and with the  removal of that obscuration the real illuminance is visible. Same way it should be understood in case of samyakgyan. 

 Kalash 1/100: Now the pure knowledge illumination form moon appears along with its brightness. How is it ? Which has eliminated Mithyatva form darkness, it is such. Bhavartha is as follows- With the rising of moon the darkness gets eliminated, in the same way with illumination of pure knowledge, the manifestation in Mithyatva form gets eliminated.

How does the knowledge form moon appears? By establishing oneness of ragas etc. form impure consciousness manifestations and  gyanavarana etc. pudgala mass form karmas. How is the karma? It manifests in duality form. How is the duality? It divides into good or bad.

 Bhavartha is as follows- The purport of Mithya Drishti jiva is that the compassion, fasting, tapa, sheel, Sanyam etc. are body form auspicious activities, corresponding to which the auspicious upayoga form manifestations occur, with the nimitta of which one bonds with the sata karmas which are punya form pudgala mass and they are beneficial to jiva resulting in pleasures. The violence, sensual pleasures, passions form activities result in inauspicious miserable manifestations, with the nimitta of which one bonds with asata karmas etc. pap form pudgala mass  which are cause of miseries to jiva and are harmful.

Such is the belief of jivas. Towards this the clarification is as follows- Just as inauspicious karmas cause miseries to jiva, the auspicious karmas also cause misery to jivas. None of the karmas are beneficial. On account of Moha the Mithya Drishti jiva believes the karmas to be beneficial. This realisation of difference is experienced from the moment  pure nature is experienced.

The statement that karmas are one form only is explained with allegory-

Shloka 101 : Wife of a shudra (lower caste person) gave birth to two sons at the same time. Out of them one was raised in a Brahmin family hence he suffered with the pride that “ I am Brahmin” ; therefore with that pride he discards liquor from a distance and does not touch it at all. The second was raised in the shudra family hence “ I am shudra” with this disposition, he daily takes bath in liquor and treats it as holy.

If we consider from the point of view of reality then both are sons of Shudra mother since both have been born out of her. However they manifest and conduct  in different ways due to delusion of having different castes. In the same way it should be known about punya-pap karmas that both are manifested out of impure bhavas and hence are of the nature of bondage. Although they may appear differently due to their outlook but the real belief knows them as single karma.

Kalash 2/101: From the womb of chandal ( shudra, lower caste ) both are born as chandal twins together. Bhavartha is as follows- Some chandal woman gave birth to twin sons together. With the turn of fate one son was brought up in Brahman family hence he started practicing like Brahman. The second son was brought up in chandal family hence he practiced like a Chandal. Now if the genealogy of both is considered then both are Chandal.

 In the same way some jiva is engaged in compassion, fasting, sheel, Sanyam etc. who bonds with Shubha karmas. Some other jiva is engaged in violence, sensual pleasures, passions etc. who bonds with pap karmas. Both are engrossed in their own activities. With Mithya Drishti, they believe that the Shubha karma is good and Ashubha karma is bad. Such both jivas are Mithya Drishti since both are engaged in karma bondage.

How are they? Both are Chandal, even then they manifest in false ego of being Brahman or Shudra. How is the delusion of lineage ? One is born to Chandal woman but brought up in Brahman family hence he renounces liquor from quite a distance. Does not touch it or even utter its name, he is so much detached. Why? The delusion of having ordination of Brahman, with such belief. Bhavartha is as follows- I am Brahman and in my family the liquor is renounced, thus knowing he has renounced liquor, but on consideration he is Chandal only.

 In the same way some jiva being Shubha Upayogi, engaging in activities of Muni, without knowing the Shuddha Upayoga , is engrossed in activities of Muni only ; that jiva believes that I am Muni hence the sensual pleasures, passions are debarred for me. Thus thinking he abandons objects of  sensual pleasures, passions etc. and believes self to be blessed treading on the path of Moksha. On consideration, such jiva is Mithya Drishti only, since he bonds with karmas which is no big deal.

The other one is born to Chandal and brought up in Chandal family hence he drinks liquor daily without remorse. On what consideration? “ I am shudra. In my family liquor is permitted” thus thinking. Such jiva on consideration is Chandal. Bhavartha is as follows- Some Mithya Drishti is Ashubha Upayogi, enaged in house holder activities- ‘ I am house holder. The sensual pleasures,  passions are permitted for me‘ thus knowing engages in them. This Jiva is also Mithya Drishti and engages in karma bondages since he believes the karma generated paryaya to be own forms. The jiva does not have experience of pure nature.

Shloka 102: Cause, nature, experience and dependence- from all four aspects there is no difference in karmas. Since they both support the path to bondage hence it is preferred to treat both as single karma. Definitely the shubha and  ashubha form karmas both are cause for bondage only.

Kalash 3/102: Here someone having different faith form raises a doubt- There are differences in karmas – some are Shubha and some karmas are ashubha. Why so ? Because there is difference in their cause, nature, experience and fruition- due to these four reasons there are differences in karmas.

Elaboration – firstly the cause is different. The Ashubha karmas are bonded with impure manifestations while Shubha karmas are bonded with pure manifestations. There is a difference in their nature also. Elaboration- The pudgala karma vargana pertaining to Ashubha karmas is different while those pertaining to Shubha karmas are different. The experience i.e. the taste of the karmas are different. Elaboration- With the fruition of ashubha karmas jiva may take birth as Naraki or Tiryanch or lowly human where he encounters unfavourable conditions and experiences miseries. With the fruition of Shubha karmas the jiva becomes Deva or superior human wherein he enjoys desired pleasures. In this way there is a difference in experience of the karmas. Fruition is also different. Elaboration- With the fruition of Ashubha karmas he manifests in inferior paryaya form where more miseries are encountered and worldly stay continues. With the fruition of Shubha karma he attains superior paryaya wherein the opportunities of dharma are available. With practice of dharma he attains Moksha. Therefore the means for moksha is Shubha karma. Some Mithya Drishti believes in this manner.

Answer to the above. It is wrong to believe that some karma is Shubha form and some karma is Ashubha form. Why ? The cause for bondage of karmas of the nature of pure and impure forms are both ashuddha manifestations form, ignorance form. Hence there is no difference in their causes, both are the same.

Shubha and Ashubha karmas both are purgala karma mass hence both have same nature. Therefore there is no difference in nature also.

The experience of the taste of karmas is also same, not different. Elaboration- with fruition of Shubha karma the jiva is bonded although happy while with fruition of Ashubha karmas the jiva is bonded although unhappy. There is no difference as far as bondage is concerned.

The fruition of karmas are same and there is no difference. Elaboration- with fruition of Shubha  karmas it results in worldly stay and with fruition of ashubha karmas also it results in worldly stay. There is no difference.

Therefore it is established that no karma is beneficial  nor is harmful . All karmas are misery forms. Karmas definitely result in bondage , this has been told by the Ganadhar Deva. Why? Definitely all the karmas belong to same family and are bondage forms only. Bhavartha is as follows- If it were salvation form then perhaps it could provide salvation. The karma family is by itself bondage paryaya form pudgala mass hence it cannot provide salvation. Therefore all karmas are always means for bondage.                             

Shloka 103:  Omniscient has called shubha and ashubha karmas both equally responsible for bondage of karmas; therefore all the karmas have been negated. The cause of Moksha has been called just Gyan alone.

Kalash 4/103: For this reason omniscient Veetrag has declared all the Shubha form activities of fasting, Sanyam, tapa, sheel, vows etc. or Ashubha form sensual pleasures, passions, asanyam etc. activities as cause for bondage from singular aspect.

Bhavartha is as follows- Just as jiva engaged in ashubha activities attains bondage, in the same way the jiva engaged in Shubha activities also gets bonded. There is no difference in bondage. For this reason the belief of Mithya Drishti jiva that Shubha Kriya is Moksha Marg has been negated, and the philosophy is established that Moksha marg is not karma form. Definitely experience of pure nature only is Moksha marg. This is the preachment of eternal tradition.

Shloka 104: Indulging in karmas of the nature of shubha conduct or performing  karmas of the nature of ashubha conduct – Discarding karmas of all types  and thus remaining inactive without karmas – such munis are not without support.

Kalash 5/104: Here someone enquires that both the Shubha kriya and ashubha kriya have been prohibited. Then what do Munis take recourse to ?

For this the clarification is provided- All the vows, Sanyam, tapa  form activities or shubhopayoga form manifestations and sensual pleasures- passionate activities or Ashubhopayoga form painful manifestations, both are not pertaining to Moksha marg , thus the Munis believe. Further Moksha Marg is nirvikalpa pure conscious illumination form devoid of fine or coarse internal external form vikalpas only definitely. Thus believing positively, those who have accepted the Munihood being detached form the worldly pleasures of body, are not without recourse in their minds. Then how is it?

At the moment such realisation is felt that ashubha kriya is not Moksha Marg nor is shubha kriya also Moksha marg, at the same moment the Munis surely take recourse to experience of shuddha nature naturally. How is the Gyan? The Gyan which had manifested in external form earlier has now manifested in shuddha form .

There is something additional upon experience of shuddha nature- Those Samyak Drishti Munis who are engrossed in experience of shuddha nature , they experience bliss beyond senses of supreme form. Bhavartha is as follows- The jiva engaged in Shubha or Ashubha kriyas is busy with vikalpas and hence is unhappy. With elimination of ordination of kriyas, with  the experience of shuddha nature the jiva is nirvikalpa and blissful.

Shloka 105: The knowledge form soul is absolute. When he becomes stationary in his knowledge nature then it is glorious and that alone is basis for Moksha because he himself is of the form of Moksha. As against it, all others are cause for bondage, because they are of the nature of bondage. Therefore self being of the knowledge form itself is experience. In this way from the Nishchaya aspect the bondage and moksha are described.

Kalash 6/105: The consciousness natured soul, who is knowledge form in permanent and stationary manner, who experiences his own nature explicitly, that alone is the path for Moksha. Why? Since by itself it is Moksha form.

 Bhavartha is as follows- The nature of Jiva is to be free of karmas at all times and by experiencing the same, one attains Moksha . There is no contradiction here. Therefore experience of pure nature is Moksha Marg and other than this whatever is there of the form of Shubha kriya, ashubha kriya etc., they are all path of bondage. The reason is that they by themselves are all bondage form. For this reason the above described consciousness natured soul experienced directly only is Moksha Marg.

Shloka 106: Manifestation in the nature of knowledge alone is knowledge and that alone is cause for Moksha since knowledge is the nature of  the soul.

Kalash 7/106: The pure substance manifested and conducted in own natural form only is Moksha Marg. There is no doubt about it. Bhavartha is as follows- Someone may think that conduct of own nature is said to be contemplation of pure nature of soul or think about it or experience it in engrossed manner.

 But it is not so. By doing so, one accrues bondage. Since this is not the conduct of own nature. Then how is the conduct of own nature?  Just as by heating the golden paper the blemishes of gold are removed and gold gets purified, in the same way the jiva dravya has impure consciousness form manifestations of ragas etc., which gets eliminated by the jiva manifesting in pure natured, pure consciousness form, which is known as conduct of own nature. Such is the Moksha Marg.

Additionally- The pure manifestation has infinite divisions of purity upto its maximum. Those divisions are not from aspect of nature. High purity, followed by higher purity and followed by greater purity , in this way there are differentiations. Bhavartha is as follows- The amount of purity is the cause for Moksha. When complete purity is attained then state of Moksha having characteristics of complete destruction of karmas is attained.

Why? In all the three periods of time, the own nature of soul substance is conducting within own nature of the form of manifestation in pure consciousness form. It is not alien form like Shubha ashubha kriyas. Bhavartha is as follows- When quality and its owner are differentiated then it is said that jiva has quality of purity. When the substance alone is experienced then even this division also gets eliminated, since purity and jiva dravya substance have same entity, such purity is cause for Moksha. Other than this all other activities are means for bondage.

Shloka 107: Manifestation in the nature of karma form is not knowledge. Therefore manifestation in karma form is not cause for moksha since karma has the nature of other dravyas.

Kalash 8/107: Whatever conduct is there of the form of Shubha and ashubha kriyas, by its nature that conduct is not pure natural manifestation of pure consciousness form substance, this is definite. Bhavartha is as follows- Whatever conduct is there of the form of Shubha and ashubha kriyas, or external conversation or fine internal contemplation or remembrance etc. are all impure form manifestations and not pure manifestations, hence are cause for bondage, not that of Moksha.

Just as a toy lion is called as lion but not actual lion, in the same way the kriya form conduct is called conduct in a manner of speaking but is not actual conduct. Know this for sure. For this reason whatever conduct of the form of internal-external, fine or coarse, all that is not cause for karma destruction but that of bondage.

Why? Since it is different natured of the form of pudgala dravya and not that of soul dravya , i.e. all these are activities due to fruition of pudgala and not of the nature of jiva. Bhavartha is as follows- Whatever Shubha ashubha kriya , fine-coarse internal-external vikalpa form conduct  is there, all these are manifestations of karma fruition and not pure manifestation of jiva. Therefore all the conduct is not cause for Moksha but is that of bandh.

Shloka 108: Karma is the cause for obscuration of the reasons for attaining Moksha. It is itself of the nature of bondage and it has the nature of obscuring the reasons for Moksha; thus with three arguments karmas are negated.

Kalash 9/108: Here someone may think that Shubha ashubha kriya form conduct (charitra) should not be undertaken since it is not suitable, in the same way it should not be discarded also? The answer is that it is rejectable. The reason is that Vyavahara charitra is dangerous, harmful and destructive. Therefore, like activities of sensual enjoyments and passions, the kriya form charitra is also prohibited. It is said that all Shubha and ashubha activities are discardable.

Why they are negated? Moksha is inactive state for which the means is pure manifestation of jiva, towards that these activities are destructive. Hence activities are prohibited. And why else? Since they are bandh form by themselves.

Bhavartha is as follows- whatever Shubha and ashubha form conduct is there, they are impure form being fruition of karmas, hence they are discardable and not venerable. And why else? The Paramatma state is characterised by destruction of all karmas, for which the manifestation of jiva in pure consciousness form is prerequisite, towards that these activities are  destructive. Such being their characteristics , karmas are prohibited.

 Bhavartha is as follows- Just as water is pure by nature and becomes soiled by association with mud- the purity of water gets destroyed, in the same way the jiva dravya by nature is pure natured-keval gyan-darshan-sukh-veerya form. That purity is destroyed by vibhava form impure consciousness form manifestations of Mithyatva, sensual pleasures and passions. The nature of impure manifestations is such that it destroys the purity hence all karmas are negated.

 Bhavartha is as follows- Some jivas engage in kriya form Munihood and get engrossed in that Munihood- thinking that we have practiced Moksha Marga and did what all was required. So those jivas are explained not to depend upon  Munihood and experience the pure conscious nature.

Shloka 109 : For the person desirous of Moksha, all karmas are discardable. Therefore, once all karmas are discarded then the question does not arise of distinguishing punya or pap amongst them. – in general form of karmas both get included. Thus, after discarding all karmas the knowledge manifests in the natural form of samyaktva etc. Therefore that knowledge which is causal nature of samyakdarshan-gyan-charitra whose qualities are contrary to karmas, automatically get generated without fail.

Kalash 10/109: The Jiva who considers Moksha, which is a state beyond senses, having characteristics of destruction of all the karma, as the infinitely blissful venerable objective; for him all the karmas of Shubha and ashubha kriya forms as described earlier, all the activities of internal and external vikalpas forms, or manifestations of jiva in impure ragas etc. form due to gyanavarana etc. pudgala mass- such karmas are harmful to the jiva nature; knowing this they should be  completely renounced.

With  the renunciation of all the karmas what is the difference between punya or pap? Bhavartha is as follows- Complete family of karmas is harmful, then what is there to distinguish them as punya or pap? Know thus for sure and do not be deluded that  punya karma is beneficial. The pure consciousness form manifestation of soul automatically acts as the means for destruction of all the karmas. This is natural.

Bhavartha is as follows- Just as with the illumination of sun the darkness gets eliminated, in the same way with the manifestation of jiva in pure consciousness form, all the vikalpas get eliminated naturally. The Gyanavarana etc. karmas manifest in non karma form and ragas etc. form impure manifestations are subdued.

How is the knowledge? It is Nirvikalpa form. And how is it? Explicitly it is consciousness form. How does one attain Moksha?  With the revelation  of Kshayik qualities of the form of Samyak Darshan, Samyak Gyan, Samyak Charitra of the Jiva .

Bhavartha is as follows- Somebody may doubt that Moksha Marg is combination of Samyak darshan, Samyak Gyan and Samyak Charitra. Here only Gyan has been said to be Moksha Marg. Why? The answer is that in shuddha form gyan the samyak darshan, samyak charitra are implicit naturally hence there is nothing wrong in telling thus. It is a quality only.

Shloka 110 : So long as there is fruition of karmas and knowledge does not have total detachment ; till then karmas and knowledge are said to coexist together, there is no harm in it. However it should be known that whatever karmas are fructified in the soul which are beyond control of the  soul, they are cause for bondage only. The cause for Moksha is true knowledge only.

 How is that knowledge? – Which is devoid of all karmas i.e. there is no ownership of the act of performing karmas.

Kalash 11/110: Here someone may doubt that the munihood kriya form of Mithyadrishti may be cause of bondage, but the munihood of Samyak Drishti of the form of Shubha kriya should be cause for Moksha since the experience of knowledge and compassion, vows, tapa, Sanyam form kriya would join together to destroy the gyanavarana etc. karmas. Such impression is carried by several agyani jivas.

 There the clarification is as follows- All the Shubha Ashubha kriyas, external vikalpa or internal contemplation of nature of dravyas or that of shuddha nature etc. all are cause for karma bondage. Such kriyas have such nature only. There is no difference between Samyak Drishti or Mithya Drishti. With such activities, such bondage only takes place. Only with manifestation in shuddha nature form, Moksha is attained. Although Samyak Drishti has shuddha gyan at the same time along with kriya form manifestation, even then the kriya form manifestation causes bondage alone. Not a single iota of karma destruction takes place. Such is the nature of substance.

 Then what is the remedy? At the same moment experience of shuddha nature is also present. That knowledge causes destruction of karmas and even an iota of bondage does not accrue. Such is  the nature of substance. This is elaborated further- pure natured manifestation of soul  dravya is accompanied with kriya form manifestations at the same time for the jiva. However there is no harm with it.

Bhavartha is as follows- One jiva has knowledge and kriya at the same time. How can both be together?  The clarification is that there is nothing wrong with it since for long these two may occur together such is the manifestation of substance. Although they appear contradictory but they remain within their own natures and do not oppose each other. In that period how do they remain together is explained- Although the vibhava manifestation of soul in Mithyatva form is eliminated and soul dravya is purified, the above described kriyas have not been renounced completely i.e. the kriyas have not been destroyed from the roots.

 Bhavartha is as follows- So long as ashuddha manifestation is there the jiva manifests in vibhava form. That vibhava manifestation has internal as well as external nimittas. Elaboration- internal nimitta is the vibhava form manifestation capability of jiva and external nimitta is fruition of pudgala mass in mohaniya karma form manifestation.

Mohaniya karmas are of two kinds- one is Mithyatva form and other is Charitra Moha form. The vibhava manifestation is also of two kinds- One is the manifestation of Samyaktva quality of jiva in the vibhava form as Mithyatva. Towards that the external nimitta is the fruition of pudgala mass in mithyatva form. The other is manifestation of Charitra quality of jiva in vibhava form having characteristics of sensual pleasures, passions form charitra moha manifestations. Towards them the external nimitta is the fruition of pudgala mass in charitra moha form.

 Further details- The sequence of Upasham and Kshapan is as follows- Firstly the Upasham of Mithyatva karma is attained or Kshapan is carried out , subsequently the Upasham or Kshapan of Charitra Moha is carried out. Therefore clarification- Some near Bhavya jiva on attainment of Kaal Labdhi (opportune moment) carries out Upasham or Kshapan of Mithyatva karma form pudgala mass. This results in jiva manifesting in Samyaktva quality form and that manifestation is purity form. Same jiva, so long as he climbs the Kshapak Shreni, he  would have fruition of charitra moha . In the presence of that fruition, the jiva also manifests in sensual subjects and passions form. That manifestation is raga form and ashuddha form. For this reason the shuddha and ashuddha natures of jiva manifest at the same time without contradiction.

However there is something more, which is told- Although the jiva has purity and impurity at the same time, even then they carry out their karya independently. Although Samyak Drishti person is completely detached from all activities, even then due to fruition of charitra moha, the activities  of the form of internal -external vikalpa of fine or coarse form, occur forcibly. All such activities cause bondage of gyanavarana etc. karmas and does not entail even an iota of samvar or nirjara. The earlier described shuddha consciousness form illumination is nimitta for destruction of gyanavarana etc. karmas.

Bhavartha is as follows- One jiva has purity and impurity at the same time, however the fraction of purity results in karma destruction and the fraction of impurity results in karma  bondage.  Both activities occur at the same time. Such is the fact and do not doubt it. How is the shuddha gyan? It is supremely venerable. And how is it? In all the three periods of time it is different from other dravyas.

Shloka 111: Those who eagerly resort to karma naya and are biased towards it, they are sunk because they do not know the knowledge at all. Those who are desirous of gyan naya and are biased in favour of it, they also are sunk since they have discarded all kriyakand ( activities pertaining to conduct like fasting, prayer etc.) and becoming indiscriminate or negligent they  are not much active towards realizing self. However those who do not indulge in karmas and are actively engaged in knowing self and are not negligent either; being enthusiastic  in realizing self, they float over the entire universe.

Kalash 12/111: Those who have prejudice towards different types of Kriya, believing Kriya to be Moksha Marg and are engaged in performing the Kriyas, such Agyani jivas are sunk in the strong stream (of ignorance).

Bhavartha is as follows- They will suffer the transmigrations of the world and are not contenders for Moksha. Why are they sunk? The reason is that they are not interested in experiencing the shuddha consciousness form substance and believing Kriya alone as Moksha Marg they are ready to carry out Kriyas. They are desirous of taking sides with shuddha conscious illumination ( in speech only).

Bhavartha is as follows- They do not have experience of the shuddha nature but they speak only in its favour. Such jivas also are sunk in the world. How are they sunk? They are extremely autocratic and they do not even contemplate of shuddha conscious nature. Know such jivas to be Mithya Drishti only.

Here someone enquires that in spite of such belief that experience of shuddha nature is Moksha Marg, why are they Mithya Drishti? The answer is as follows- The nature of substance is such that the moment shuddha nature is experienced, at that moment the  ashuddha form dravya and bhava kriya naturally get eliminated. However Mithya Drishti believes that even in presence of the ashuddha form kriya the shuddha nature can be experienced. But such is not the nature of thing. Hence the one who believes such , that jiva is Mithya Drishti and just in words he says that experience of shuddha nature is Moksha Marg. There is no purpose served by speaking thus.

Those jivas are Samyak Drishti who are above the two types of Jivas described above and destroying all the karmas, they attain Moksha state. How are they? Those Samyak Drishti jivas whose worldly stay is nearing end manifest in pure gyan nature form continuously. They do not engage in different types of Kriya believing them to be Moksha Marg.

Bhavartha is as follows- Just as body is existent due to fruition of karmas, but they know it to be despicable, in the same way different types of Kriya are carried out but they know them to be despicable. “ Kriya does not have any value”- Knowing thus, they do not become sensual Asanyami at all. Since cause for Asanyam ( absence of Sanyam) is strong passionate manifestation but their passions have been eliminated from roots. Such samyak Drishti jivas attain Moksha state soon.

Shloka 112: This flame of knowledge pervades everywhere revealing itself with magnificence.

How is that flame of knowledge? - Which has started frolicking with its highest glory the Keval gyan which has appeared instantaneously. Here it should be understood that so long as the samyakdrishti is chhadmastha (belonging up to 12^th gunasthana), till then the knowledge consorts with  the highest glory of keval gyan indirectly with the recourse of shuddha naya and it turns direct after acquiring keval gyan.

And how is it ? – Which has destroyed the darkness of ignorance.

How that flame of knowledge has appeared ? – By destroying all the shubha ashubha karmas from their roots by means of veerya Shakti ( strength of efforts).

How is that karma ? – Which makes the delusion of shubha and ashubha karmas keep dancing; which is  generated out of the intoxification of Moha form liquor.

Kalash 13/112: The illumination of shuddha nature was revealed in its complete potency. How is it? Whose naturally highlighted manifestation is accompanied along with continuous bliss beyond senses, it is such. And how is it? Which has eliminated the darkness of Mithyatva, it is such. How was it attained, it is told- Several types of bhava form and dravya form kriya – punya form or pap form- involuntarily carried out all the kriya is not Moksha Marg, thus knowing renouncing oneness in all the kriya and shuddha gyan is Moksha Marg – such Siddhant got established.

 How is the karma? Shubha Kriya is Moksha Marg – just prejudice which has caused madness, it is such. And how is it? It is as if someone is afflicted with delusion. Just as someone becomes mad after consuming datura , he believes Punya karma to be beneficial. And how is it ? Like someone dancing under delusion.

Bhavartha is as follows- Just as someone losing his senses after consuming Datura dances, in the same way under fruition of Mithyatva karma, the jiva is corrupted from the experience of shuddha nature. He is proud of the states of Deva etc. acquired with the fruition of Shubha karma thinking that I am Deva . such is my grandeur due to fruition of punya karma; thus believing again  and again he gets deluded.

Continued…..