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….