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…