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 12th
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.
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