Samaysar Kalash Teeka ..07

 

Shloka 88: In view of one aspect Jiva can be experienced . In view of other aspect Jiva cannot be experienced. In this manner there are two sides in context of consciousness.

Kalash 43/88: Jiva can be sensed, is the view of one naya and jiva cannot be sensed is the view of another naya. In this way in the context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Shloka 89: In view of one aspect Jiva is  Bhat(visible at present). In view of other aspect Jiva is not visible at present. In this manner there are two sides in context of consciousness.

- In this manner these are various biases in context of general consciousness. However the one who is knowledgeable of reality, who experiences the true nature of self; for him consciousness is consciousness alone , devoid of any biases.

Kalash 44/89: Jiva is illuminated is the view of one naya and jiva is not illuminated is view of another naya. In this way in the context of consciousness form jiva there are two sides of two nayas. Those knowledgeable of tattvas who are impartial, they always experience consciousness form jiva as consciousness form only.

Bhavartha – Bonded, not bonded, ignorant, non ignorant, ragi, not ragi, dweshi, not dweshi, karta, not karta, enjoyer, not enjoyer, jiva, ajiva, sookshma, sthool, karan, not karan, karya, not karya, bhava, not bhava, one, many, with ending, without ending, permanent, not permanent, describable, indescribable, several, not several, knowable, not knowable, seen, not seen, sensed, not sensed, illuminated, not illuminated etc. are the sides of nayas. The person who, contemplating upon the statements of the nayas, with proper consideration, deciding upon the nature of substance, relinquishes the sides of nayas, that consciousness form jiva experiences the consciousness form nature.

Jiva has several ordinary dharmas but consciousness is his explicit experienceable extraordinary dharma hence keeping that as prime, here the jiva is described as consciousness form.

Shloka 90 : The person knowledgeable of the reality, overcoming the various contemplations of nayas which arise on their own in the form of  a dense forest, experiences the true nature of soul with total equanimity.

Kalash 45/90: In this manner as described above, the Samyak Drishti Jiva engages in experience of pure nature and perceives the pure natured consciousness form soul. How is that soul? Internally and externally it has equal consciousness capability, it has such form.

How does he attain it? Relinquishing the infinite naya vikalpas form divisions of dravyarthika and paryayarthika nayas, a long distance behind. Bhavartha is as follows- The experience is nirvikalpa. In the period of experience , all vikalpas get abandoned.

 How are divisions of naya sides? As many as the external-internal vikalpas of intelligence, there are as many divisions. And how are they? Without efforts which keep sprouting, which are like webs of differentiations in undifferentiated substance, they are such. How is the nature of soul? It is blissful beyond senses.

Shloka 91: The knowledgeable person experiences as follows, ‘ I am consciousness alone, i.e. like a  surge of brightness or illumination’, upon whose revelation, the magical influence of all the nayas arising in the form of mighty waves causing various contemplations(thoughts) is destroyed immediately.

Kalash 46/91: I am such a mass of gyan form, with whose illumination the several naya vikalpas which are existent, which are untrue but are present, get definitely destroyed the moment the pure consciousness form is experienced.

Bhavartha is as follows- Just as with the illumination of sun the darkness gets destroyed, in the same way with the experience of pure consciousness form all the vikalpas get eliminated. Such pure consciousness form  substance is my nature and all other karmas are hindrances. How is the web of deception? Which has extremely coarse thoughts of differentiations, which are perturbation waves form, hence are despicable and not venerable.

Shloka 92: Myself, the knower of the reality, experience the supreme soul (paramatma) in the form of Samaysar.

How is that Samaysar?- Filled with the conscious nature, i.e. generated in the form of bhava-abhava nature , in reality it is one only. It means that there are no vilakpas of pro or con either way in reality.

How is that experienced ? – Discarding all the thoughts of bondage and its lineage I experience it. It means that earlier due to thoughts of being karta-karma of the other dravyas, the lineage of bondage was prevalent. Now after discarding it, I experience Samaysar.

And how is that (samaysar)?- Unlimited, i.e. there is no end to its qualities like keval gyana etc.

Kalash 47/92: Experiencing the pure consciousness is the attainment of objective. How is it? It is beginningless and endless. And how is it? It is pure natured. In what way it is pure natured? With the activities of knowledge quality, which are of the form of generation-destruction-permanence, with such three differentiations whose existence is realised, it is such.

 By doing what? By relinquishing the oneness with the webs of gyanavarana etc. karma bondages which are of innumerable lok form in numbers. Bhavartha is as follows- With the experience of pure nature, the way these naya vikalpas get eliminated , in the same way all the bhavas generated by fruition of all karmas also get surely eliminated, such is the nature.

Shloka 93: The one who gives up taking sides of nayas, and attains nirvikalpa bhava (contemplation free) and becomes stationary within self, at that moment he is glorified with samaysar i.e. essence of soul.

 How is that samaysar ? – It can be experienced themselves by the people stationary within self i.e. they can taste it themselves. The essence of which is right knowledge alone- it is bhagwan himself, that alone is the highest personality; call it knowledge or darshan or by any other name; whatever it is this is the only one, although called by different names.

Kalash 48/93: The pure natured soul manifests in its pure natured form. How does it manifest, is described- Without taking sides of different vikalpas of dravyarthika and paryayarthika form. The nirvikalpa pure consciousness form substance is same form in all the three periods of time; it manifests in the same pure natured form.

 Bhavartha is as follows- The shruta gyan is as much as the nayas. The shruta gyan is indirect and the experience is direct. Hence the knowledge without shruta gyan is directly experienced. For this reason, the pure natured soul experiencing directly is called the same as knowledge form substance.  The same is called as supreme Bramha Parameshwara and same is called as holy substance also. The same is called as eternal substance also. It is also called as infinite qualities form purusha ( human). It is also called as Samyak Darshan Samyak Gyan. What more can be said, the attainment of pure consciousness form substance can be described in so many ways.

 Bhavartha is as follows- The pure consciousness form substance is nirvikalpa singular illumination form; its glory can be described in infinite ways and all can be accepted. However the substance is one form only. How is that pure natured soul? It is experienceable by the wise people by themselves contemplating in stationary form.

Shloka 94: Separating himself from the dense mass of knowledge form, the soul was wandering in the dense forest of different vikalpas. That wanderer was mated with the original dense block of knowledge form by traversing on sloping route of wisdom, like water.

How is it ? – Those who have desire for tasting the right knowledge , they experience only the nature of right knowledge- such a soul , by bringing his own natural form of soul within his own nature of soul, merges with his own nature in the same way it had separated.

 Kalash 49/94: The consciousness form soul substance which was existent in dravya form but was wrecked from own nature, reattains own nature in the bhava form like water. The example of water is quoted. How ? By experiencing the soul within own soul continuously.

How is the soul? Those people who have taste of experiencing, for them the knowledge quality is of the form of experience. How ? Just as water has cool, pure liquid nature, sometimes it deviates from own nature and relinquishes own nature, in the same way the nature of jiva dravya is of the form of infinite qualities of keval gyan, keval darshan and bliss beyond senses etc., from which it has been corrupted since eternal times due to manifestation in vibhava manner.

 How it got corrupted is explained- Since eternal times the bhavas generated by karmas have been treated as own soul bhavas, with such delusion it has been corrupted. Bhavartha is as follows- Just as water flowing in forest gets corrupted from own taste and manifests in the form of taste of various trees , in the same way the jiva dravya gets corrupted from own pure nature and experiences self in the form of paryayas of four types of gatis.

How did it get purified? By own efforts it has manifested in own pure natured inactive  form. How did it happen ?  By experiencing the pure nature. Bhavartha is as follows- Just as water was corrupted from own nature in forest and with the nimitta of time, it regained own nature and flowing in lower path it became stream form, in the same way the jiva dravya has been corrupted since eternal times from own nature. With the revelation of Samyaktva quality having characteristics of pure nature, the jiva attains salvation, such is the manifestation of dravya.

Shloka 95: The one indulging in vikalpas alone is karta and those vikalpas alone are karmas. Nobody else is karta-karma. Hence those who are indulgent in vikalpas, they can never destroy the karta-karma-ness.

Kalash 50/95: The Mithya Drishti jiva believes the impure ragas etc. form bhavas which are generated due to karmas, to be his own; thus his delusion of being karta of the karmas is never eliminated at any time. For this reason the  jiva who has manifested in vibhava form Mithyatva manifestations, he becomes karta of the same bhavas.

 Therefore understand the jiva to be the doer of the impure mithyatva ragas etc. form conscious manifestations. Bhavartha is as follows- Somebody may think that jiva dravya is non-doer at all times. For them the clarification  is as follows- So long as the Samyaktva quality of jiva has not been revealed, till then the jiva is Mithyadrishti. When he is Mithya Drishti then he is karta of impure manifestations. When Samyaktva quality is revealed then the impure manifestations get eliminated and he does not remain karta of impure manifestations.

Shloka 96 : the one who indulges in doing is a doer only, and the one who knows remains a knower only. Further the one who indulges in doing, does not know anything and the one who knows, does not do anything.

Kalash 51/96: At this juncture there is vast difference between the manifestations of Samyak Drishti and Mithya Drishti jivas. The same is elaborated- The Mithya Drishti jiva manifests in Mithyatva ragas etc. form manifestations and he is the karta of all those manifestations.

The Samyak Drishti jiva manifests in experience of pure nature form and that jiva is only knower of the knowledge form manifestations and not karta. The Mithya Drishti jiva who manifests in Mithyatva ragas etc. form, he does not experience the pure nature even for a moment. The Samyak Drishti jiva who experiences the pure nature, he does not manifest in Mithyatva ragas etc. bhavas.

 Bhavartha is as follows- The Samyaktva manifestations are mutually opposite to that of Mithyatva. Just as with the illumination of sun the darkness does not prevail and with the presence of darkness the illumination does not prevail , in the same way with the manifestation of Samyaktva the Mithyatva manifestations do not prevail. Therefore at one time, the jiva dravya manifests in singular manifestation form and he is the karta of that manifestation. Hence Mithya Drishti jiva is karta of karmas and Samyak Drishti is non  karta of karmas, such ideology  gets established.

Shloka 97 : The act of knowing is not observed within the act of doing, and the act of doing is not observed within the act of knowing. Therefore the act of knowing and the act of doing both are different. Hence it establishes that the one who knows is not a karta.

Kalash 52/97: From the aspect of fine dravya nature, the knowledge quality and Mithyatva ragas etc. form affinity do not have oneness. Bhavartha is as follows- In the worldly state the Mithya Drishti jiva has quality of knowledge as well as affinity of the form of ragas etc. The bondage of karmas take place due to the affinity of ragas etc., not by manifestation of knowledge quality, such is the nature of substance. Further in knowledge quality there is  no internal oneness with impure ragas etc. form manifestations.

 For this reason the knowledge quality and impurities are different and do not have any oneness. Bhavartha is as follows- The knowledge quality and impurities appear to be same in mixed form but they are different by nature. Elaboration- The knowledge quality has merely knowing nature and is seen to be so. The affinity is ragas etc. form which are known as impurities.

 For this reason, this ideology is established that Samyak Drishti person is not karta of ragas etc. form impure manifestations. Bhavartha is as follows- From aspect of nature of dravya the knowledge quality is not karta, but impurity is karta. Since Samyak Drishti does not have impurity, hence he is not karta.

Shloka 98: Definitely the karta(Jiva) is not within karma (pudgala) and karma is not within karta. In this manner if the two are specifically examined together then how can there be a karta-karma relationship between them? Definitely it cannot be. Therefore the nature of substance is decreed explicitly that the knowledge is always within knowledge only, and karma is always within karma only. Even so why does this Moha i.e. delusion keep dancing in the background ? –this is a big mystery.   

Kalash 53/98: There is no oneness of dravyas between jiva manifested in Mithyatva, ragas etc. form impure manifestations and gyanavarana etc. pudgala mass for sure. That gyanavarana etc. form pudgala mass also does not have oneness of dravyas with impure bhava form manifested Mithya Drishti jiva.

When the unity of jiva dravya and pudgala dravya has been negated then how does the concept of jiva being karta and gyanavarana etc. as karma become  acceptable, surely not. Jiva dravya has oneness with its own dravya nature at all times, such is the nature of substance. Gyanavarana etc. pudgala mass is also in pudgala mass form always. Such nature of dravya has been explicit eternally.

The nature of substance is as described thus, even so why does the concept of oneness of jiva dravya and pudgala dravya in the path of delusion, continuously prevails? Bhavartha is as follows- Jiva dravya and pudgala dravya are totally different. But Mithyatva form manifested jiva believes them to be one only, this is great wonder.

Further it is told that although Mithya Drishti believes them to be one form only, even then jiva and pudgala are different-

Shloka 99 : This flame of knowledge is revealed in a stationary form, which is internally overwhelmed with magnificent powers and so deep that one cannot fathom it. Earlier in ignorance stage the soul used to appear as karta, now he does not appear as karta. Further with the nimitta of agyan the pudgala used to appear as karma, now it does not appear as karma. Now gyan appears as gyan and pudgala remains pudgala only – so it is seen.

 

Kalash 54/99: The existent pure consciousness form illumination gets revealed in the true form. How is it?  Does not deviate from the stationary nature. And how is it? It is revealed in the innumerable Pradesh. And how is it? It is existent in infinitely infinite capability form.

Why is it dense?  It is extremely dense with the infinitely infinite indivisible parts of knowledge quality. Further it is explained how the illumination of knowledge quality meets the objective. Jiva used to manifest in Mithyatva bhava form on account of ignorance and now with the illumination of knowledge he does not become karta of agyan bhava.

Further he does not manifest in the form of Mithyatva, ragas etc, and vibhava karmas. The capability which used to manifest in vibhava form, now manifests in swabhava form. The pudgala dravya which used to manifest in gyanavarana etc. karma form, now abandoning karma paryaya it reverted back to pudgala form.             

Continued…..