Samaysar Kalash Teeka ….14

 

9. Moksha Adhikar

Shloka 180: After the description of Bandh substance, using the intelligence form sickle to crush,  the bondage and soul are separated and the total knowledge is gloriously revealed with the attainment of Moksha.   

How is that person? – who is permanently stationary with the real experience of the own nature.

How is that knowledge? – With fruition of own natural bliss which is filled with enjoyment , which is glorious. Which has completed all the required tasks which does not need to know any more.

Kalash 1/180: With the destruction of all the obscuration, the illumination of pure substance is revealed henceforth, which remains the same in all the  infinite future and does not change.

How is the shuddha gyan? Which has carried out the destruction of all the karmas which needed to be destroyed, it is such. And how is it? It was obscured since eternal times and now it has been revealed. It is accompanied with bliss beyond senses having characteristics of perturbation free nature, manifesting in accordance with the nature of dravya.

Bhavartha is as follows- The result of Moksha is bliss beyond senses. How does the gyan get revealed? With the destruction of all the karmas the jiva dravya gets manifested in pure natural form.

Bhavartha is as follows- From here onwards the form of Moksha having characteristics of destruction of all  the karmas, is described. And how is it? It is supreme. And how is it? It has a definite nature. How does the soul get salvation? By the generation of differentiating knowledge that dravya karma, bhava karma, no karma form hindrances and shuddha jiva dravya are different .

 How does such realisation come? The differentiating knowledge form intellect that jiva dravya is pure knowledge form alone and impure ragas etc. hindrances are bandh – by continuously wielding  it like a sickle.

 The Bhavartha is as follows- Just as with repeated striking of sickle the pudgala substance wood etc. gets divided into two, in the same way by means of differentiating knowledge the jiva and pudgala are experienced differently again and again so that they get separated. Hence differentiating knowledge is venerable.

Shloka 181: For separating soul from the bondage, this intelligence is the only sharp chisel. Therefore wise persons, carefully dispassionately insert it into the fine joint between soul and karmas with some effort, so that with a sharp strike, the two get immediately separated in totality.

That intelligence form chisel, identifying the soul immersed within its conscious form by its clear stationary internal brightness with  bandh having ignorance form as a rule, falls in between the two.

Kalash 2/181: Bhavartha is as follows- The single bonded paryaya form relationship between the jiva dravya and karma paryaya form manifested mass of pudgala dravya has been continuing since eternal times. So when such relationship gets relinquished and the jiva dravya manifests in his pure natural form of infinite foursome qualities and the pudgala dravya renounces its gyanavarana etc. form karma paryayas i.e. its relationship with Pradesh of jiva gets eliminated  by becoming non bondage form then  the jiva and pudgala both get separated and then it is described as Moksha. The cause for separation is the manifestation of jiva in pure natural form upon elimination of impure vibhava form manifestations  in raga dwesha moha etc. form.

Its description is as follows- the shuddha form manifestation is cause for destruction of all the karmas. Such shuddha form manifestation is completely dravya manifestation form and nirvikalpa in form hence cannot be described in words. Therefore it is described in this way that the gyan  quality manifested in the form of experience of shuddha nature of jiva is cause for Moksha.

 The clarification is as follows- the gyan manifested in experience of shuddha nature accompanies the shuddha manifestation of jiva completely. The one who manifests in shuddha form, that jiva surely experiences the shuddha nature form without fail, otherwise such experience does not occur; therefore the experience of shuddha nature is cause for Moksha.

Here different types of Mithya Drishti jivas engage in different vikalpas which are answered. Some  say that the knowing the nature of jiva and bondage itself is Moksha Marga. Some say that after knowing the form of bandh, such contemplation that when the bondage would get eliminated , is cause for Moksha. It is told that those jivas are wrong

 – they are Mithya Drishti.

 The cause for Moksha is described- The gyan quality of the jiva manifested in the form capable of experiencing the shuddha nature of jiva is the chisel. Bhavartha is as follows- Generally when two things are separated then it is carried out by means of chisel. Here also the jiva and karma have to be separated ; for that purpose the chisel is of the form of gyan capable of experiencing the nature ; there is no other means nor would there be.

How this knowledge form chisel separates is described- Soul is consciousness form dravya and mass of pudgala karma or the moha-raga-dwesha form impure manifestations, these are the separate two things. Although they are occupying same space manifesting in bandh paryaya form in ashuddha corrupted form, nevertheless there is a joint, it is not jointless i.e. the two drvyas have not become single dravya form – that is the place where the knowledge form chisel is stationed and where it gets separated by the knowledge form chisel.

 How is that knowledge form chisel? With the Kshayopasham of Gyanavaraniya karma and destruction of Mithyatva karma, it is capable of stationing self in pure conscious nature.

Bhavartha is as follows- Just as the iron chisel is quite sharp, even then by keeping on joint carefully it splits the joint; in the same way the knowledge of samyak Drishti jiva is quite sharp, by contemplating the joint of jiva and karma it splits the joint which is explicit to knowledge, then further completely separates upon destruction of all karmas.

How  is the joint of jiva and karmas bondage? It is quite fine which is not visible. Its description- The gyanavarana etc. mass of pudgala form dravya karma, although it occupies the same space as that of jiva, upon contemplation it is realised  as different. The reason is that the dravya karma is pudgala mass form and although it occupies same space even then its Pradesh are different, it is non conscious which gets bonded and separated- with such consideration the realisation of difference is generated.

The No karma of body, mind, speech form is also realised as different upon contemplation in the same manner. The Bhava karma which are moha-raga-dwesha form impure manifestations are jointly manifested form along with jiva and the jiva manifests in pervasive-pervaded form with them at present. For this reason the experience of those manifestations differently from the jiva is quite difficult. Even so, upon consideration of fine joint they are differently realised.

That consideration is as follows- Just as sapphire jewel is by nature transparent object but in conjunction with red, yellow, black backgrounds, it appears to be red, yellow, black form. Upon contemplation of nature the sapphire jewel is pure transparent object in which the red, yellow, blackness is affliction due to conjunction of others; it is not natural quality  of sapphire jewel. 

In the same way the nature of jiva dravya is pure consciousness form. Upon fruition of moha karma in eternal progeny form, jiva manifests in impure consciousness form of moha raga dwesha forms. However upon contemplation of present nature, the consciousness alone is the jiva substance wherein the moha raga dwesha form corruptions  are due to fruition of karmas afflictions, which are not of the nature of the jiva substance.

Upon such contemplation the feeling of differentness is generated, which can be experienced. Someone enquires that in how much time the knowledge chisel separates them? The answer is as follows- It is very minute- within one samaya it strikes and separates them at the same time.

How is the knowledge form chisel? The Samyak Drishti jiva who is proficient in experiencing the soul, for him upon attainment of kaal Labdhi (opportune moment) it gets stationed in own nature.

 Bhavartha is as follows- The differentiating knowledge is vikalpa form knowledge, knower-known form, it is not nirvikalpa like shuddha nature ; hence it is means form. How are the Samyak Drishti jivas? They are vigilant  to consideration of different natures of jiva and karmas and not careless. How is the knowledge form chisel? In every possible way it separates the jiva and karmas. How it separates is described – In the illumination  quality which realises the natures of self and others, in its continuous flow of all the three periods of time, it realises the jiva dravya as substance form.

 Bhavartha is as follows- The nature of jiva dravya is pure consciousness form which is explicitly experienced. It realises that the ragas etc. have nature of bondage as a rule. Bhavartha is as follows- The ragas etc. are impurities, afflictions of karma bondage, not of the nature of jiva. This gets known by experience. How is the flood of consciousness? In all the innumerable Pradesh it is singular form, permanent at all times, pure form at all times and explicit at all times, such is the brightness mass of keval gyan, keval darshan.

Shloka 182: Wise people say that separating all others by means of their own distinguished characteristics; I am identifiable by the consciousness characteristics and I am indivisible glorious pure conscious self only. In myself the  six predicates namely karta, karm, karan, sampradan, apadan, adhikaran ; existence-non existence, permanence- transitoriness, oneness- being many, etc dharmas, knowledge, vision etc. qualities, are divisive, so let them be but devoid of all vibhava bhavas pure, one and Vibhu i.e. permeated within all the qualities and paryayas(modes) – such conscious bhava does not have any divisions.

Kalash 3/182: Bhavartha is as follows- The jiva who experiences the pure nature, he manifests in such ordination form, “ I am pure consciousness alone. Definitely I am such only.” I am such whose undifferentiated glory has been stamped with consciousness quality.

 How such experience is attained is described- all the afflictions due to fruition of karmas were being experienced believing them to be own eternally, now their ownership has been relinquished knowing them to be other dravya. How is the other dravya? The karma form other dravya substance which can be separated from the jiva. How ? The characteristics of jiva is consciousness and that of karma is insentience which can be differentiated -with such means.

How am I?  The differentiation generated by means of words that soul, to the soul, by the soul, in the soul or generation-destruction-permanence form, or dravya-guna-paryaya  form, or gyan, darshan, bliss etc. infinite qualities form, are merely differences of speech but in the existence of consciousness there is no differentiation. Only existence of consciousness substance of nirvikalpa form is there.

 How is the bhava of consciousness? It is pervasive within own nature. And how is it? Devoid of all afflictions of karmas.

Shloka 183 : Definitely in this world in spite of being without duality, if the consciousness gives up its nature of darshan and gyan then  due to absence of general-specific forms, that consciousness would give up its own existence. When consciousness gives up its existence then it would become corporeal, and the permeated soul without the permeating consciousness would be finished i.e. it would be destroyed. Hence consciousness is of the form of darshan and gyan only as a rule.

Kalash 4/183: For this reason the reality  of the form of consciousness can  definitely be represented by the two names darshan and gyan.

Bhavartha is as follows-  One reality form consciousness, has two names, one is darshan and other is gyan. Such differences exist then let them be, it does not contradict anything. The same is elaborated-  How is the consciousness form capability which illuminates self and others, which is explicit in the jivas of the three loks ? Although it is illumination form, even then if it relinquishes its two names of darshan and gyan form consciousness then three flaws arise.

First flaw- That consciousness surely relinquishes its sovereignty . Bhavartha is as follows- it leads to the meaning that consciousness does not have existence. Why ? Without existence of general and specific form paryayas.

Bhavartha is as follows- Just as all the jivas etc. substances are existence form, the same existence is paryaya form, in the same way the consciousness is eternal nirvikalpa substance form reality which is described by the name of darshan. The other thing is that it accepts all the gyeya substances by manifesting in the form of subjects of knowledges, such manifestation is paryaya of consciousness. Therefore consciousness is called by the term gyan. If these states are relinquished then it leads to feeling that consciousness is not a substance.

 Here someone may doubt that even if the consciousness were not there the dravya would have been existent? The answer is that dravya is recognized by the consciousness alone. Therefore without presence of consciousness the dravya cannot exist; or otherwise what would be established would be insentient like pudgala and not sentient.

 The same is elaborated- The other flaw is that due to lack of consciousness the jiva dravya would appear to be insentient  as the  pudgala dravya.

The third flaw is that without presence of pervasive consciousness quality the pervaded soul would not appear to be jiva dravya also. Such three flaws are important. Therefore to avoid these flaws one should accept consciousness to be represented by the names darshan and gyan. Such experience is samyaktva.

Shloka 184: Consciousness has only the bhava of conscious nature and all other bhavas are clearly others hence only the conscious bhavas are acceptable while all other bhavas are discardable.

Kalash 5/184: The jiva dravya has consciousness form nature, definitely it is so and not otherwise. How is the bhava of consciousness? It is nirvikalpa, without differentiations, absolutely pure. The dravya karma, bhava karma and no karma related manifestations which are different from pure consciousness nature definitely, are all belonging to pudgala karma and not jiva. For this reason the pure consciousness alone is nature of jiva, such experience is logical. The dravya karma, bhava karma and no karma form natures which are different from it are definitely not of the form of jiva, such experience is worthwhile. This experience is samyaktva and Samyaktva quality is cause for Moksha.

Shloka 185: Those whose conduct of consciousness is bright and quite superior- such people desirous of Moksha should follow this principle, “ I am always pure consciousness form bright flame only, and all these several kinds of bhavas of different nature are not myself, since they all are other dravyas for me.”

Kalash 6/185: Those jivas who experienced the bliss beyond senses upon complete destruction of karmas in venerable form, one should continuously experience the nature of substance as described by them. How are the jivas desirous of Moksha? Their intent in the mind is free of desires of worldly enjoyments. How is the reality? I am jiva dravya who is directly known by own experience and definitely pure knowledge natured illumination form at all times.

 It is to be noted- the ragas etc. form impure bhavas body etc. happiness, unhappiness form different types of impure paryayas which are different from consciousness form nature, they  all are not of the form of jiva dravya. How are the impure bhavas? They are different from  my pure consciousness form nature. Why? On  experiencing the own nature, these ragas etc. form impure vibhava paryayas are other dravya form to me, since they are not similar to pure consciousness characteristics; hence all vibhava manifestations are despicable.

Shloka 186: The one who accepts the other dravyas is guilty and gets bonded. The one who is satisfied with his own dravya in the form of samvar, he does not accept other dravyas and is guilt free; does not get bonded.

Kalash 7/186: The jiva who is corrupted from pure consciousness form experience, gets bonded with gyanavarana etc. karmas. How is he? Having oneness form ownership of the impure manifestations of body, mind and speech. The samyak drishti jiva detached from other dravyas does not experience the bhavas of fruition of karmas, knowing them to be not belonging to soul , hence does not get bonded with gyanavarana etc. karma mass.

Bhavartha is as follows- Just as a thief steals others dravya, hence is guilty and being guilty he gets shackled. In the same way the MithaDrishti jiva  experiences the dravya karma, bhava karma, no karma form other dravyas believing them to be his own. He is corrupted from the experience of pure nature; upon consideration of reality, he is guilty and accrues bondage of gyanavarana etc. karmas. The Samyak Drishti jiva is free of such bhavas.

 How is the Samyak Drishti jiva? He is samvar form in own soul dravya i.e. engrossed within own soul.

Shloka 187: The soul who is guilty continuously bonds with infinite  pudgala parmanu form karmas and the one who is not guilty never touches the bondage. The soul who is guilty, he experiences the soul impurely as a rule and is guilty only. The non guilty soul experiences the pure soul in the right way.

Kalash 8/187: The pudgala karma is other dravya form, but he believes them to be his own, such Mithya Drishti jiva gets bonded with pudgala vargana of the form of gyanavarana etc. which are continuously infinite stream form. The Samyak Drishti jiva who experiences the pure nature, does not have any contact with the previously bonded karmas at any time, for sure.

 Further the characteristics of guilty-non guilty are described- the Mithya Drishti jiva has manifested in impure ragas etc. form manifestations, the  jiva dravya continuously experiencing himself in this manner is guilty. The Samyak Drishti jiva who is engrossed in experiencing the pure consciousness form jiva dravya different from all the impurities of ragas, is free of all the guilts; hence he does not accrue bondage.

Shloka 188: Here the negligent people who are enjoying carelessly are criticized who are manifesting negligently taking recourse to Nishchaya naya alone. By criticism they are instigated to make effort. Thus those who are manifesting in carefree manner, their carelessness has been eliminated. Those who are taking recourse to vyavahara and with the support of other dravyas and dravya pratikraman etc. they are satisfied, their support has also been removed. They are asked to immerse their consciousness into the soul only and engage it there. Previously with the support of Vyavahara, the consciousness was traversing into several activities. Now it is made to concentrate in the pure soul itself. Till such time that the totally pure dense knowledge   form soul is not realized the consciousness should stay within its own self, thus the consciousness has been stabilized-  so  it should be known.

Kalash 9/188: Those jivas who are corrupted from the attainment of pure nature, they are not eligible for Moksha Marga; hence such Mithya Drishti jivas are condemned. How are they? They are desirous of the pleasures acquired due to fruition of karmas. The ragas etc. form impure manifestations result in perturbations of all the Pradesh of the soul which are despicable.

Studies, thinking, contemplations, recollections etc. carried out knowingly are not cause for Moksha hence they too are declared despicable (being raga form). Focusing in pure nature with a control over the mind is  the means to achieve the objective of explicit attainment of soul dravya with unobscured keval Gyan.

Shloka 189: O brother! Where Pratikraman itself has been called pot of poison, there how can Apratikraman be nectar ? Even then why the jiva is tending to fall downwards being negligent? Why does he not make effort to  climb upwards  carefully?

Kalash 10/189: Therefore why does the entire worldly mass indulges in Pramad ( lack of control, negligence)?

 Bhavartha is as follows- The Acharya author of the sutra is charitable, he says that the objective cannot be attained by carrying out different types of vikalpas. How is the person engaged in different types of vikalpas? The more he indulges in the activities, the more he carries out vikalpas and accordingly he keeps on being corrupted from experience. For this reason why does the entire mass of worldly people not progress higher from nirvikalpa to nirvikalpa experience form manifestations?

How is that person. He is Nirvikalpa. How is the experience of nirviklpa? In which all the study, teaching, recollection, contemplation, prayer, worship etc. different types of vikalpas have been declared to be like poison. In that Nirvikalpa experience not studying, not teaching, not worshiping  etc. all bhavas have been said to be like treasure of nectar.

Bhavartha is as follows- The nirvikalpa experience is blissful hence is venerable. Different types of vikalpas are perturbation form hence are despicable.

Shloka 190: The laziness generated out of weight of passions is called negligence. How can the bhava of laziness filled with negligence be described as shuddha bhava? Therefore the Muni who remains stationary in the own nature of the soul, only he can attain total purity and shortly he gets rid of the karma bondage.

Kalash 11/190: The jiva who is lazy in experience and accompanied with different types of vikalpas, that jiva cannot be shuddhopayogi. Why do the laziness in experience and different types of vikalpas happen? On account of strong fruition of impure manifestations of ragas etc.

 Bhavartha is as follows- The jiva who is lazy and engages in vikalpas, he is not shuddha. The reason is that laziness, vikalpas are roots of impure nature. For this reason the Samyak Drishti jiva manifests in shuddhopayoga form manifestations and being so, becomes free of karma bondage at the same time. How is the Muni? Engrossed in pure nature in focused form. How is the nature? It is overflowing with consciousness quality.

Shloka 191:  The person who after discarding all the impurity causing other dravyas definitely, becomes stationary and attached in his own dravya; that person gets free of all guilts as a rule and destroys all the bondage. With the bright illumination of his own nature attained  by the purification due to the nectar of consciousness flowing within self , he gets liberated from karmas.

Kalash 12/191: That Samyak Drishti jiva attains Moksha of the form of blissful characteristics beyond senses by complete destruction of karmas.

How is he ? He is separated from impure manifestations of raga-dwesha-moha form. And how is he? He is endowed with the consciousness quality which is the natural pure quality of dravya which is manifesting in continuous stream form with blissful pleasure and is glorious. And how is it? At all times blissful beyond senses. And how is it? Definitely free of all the raga dwesha moha manifestations of fine or coarse types.

How does he attain it? By attaining the state acquired by destruction of gyanavarana etc. pudgala karma bondage form paryaya . How does he attain it? By renouncing the oneness of himself with dravya karma, bhava karma, no karma materials by the roots. How is the other dravya? It is external nimitta form only for impure manifestations. The Samyak Drishti jiva  is engrossed in pure consciousness with the bliss generated by nirvikalpa experience.

Bhavartha is as follows- With the elimination of all impurities the purity of nature is attained. Its recourse is experience of pure consciousness form. Such is Moksha Marga.

Shloka 192: Now this knowledge, attaining totality, appears in glorious form.

What makes it appear? – By breaking the shackles of karma bondage, the incomparable, indestructible Moksha has appeared.

How does it appear? – Whose natural state of permanently  illuminated form is revealed.

And how does it appear? – Singularly pure i.e. there is not even iota of blemish due to karmas. It has appeared totally pure.

And how does it appear? – Which is weighed with the own knowledge form bliss making it peaceful and vast. There is no end to it and there is no perturbation in it.

What does it do after appearing? -  Totally immobile , i.e. nothing can shake it or move it – which is immersed in own glory.

Kalash 13/192: In this manner with the destruction of all karma blemishes, the jiva dravya, the way it exists with infinite qualities got revealed.

How did it appear? Manifesting in the form of non karma form state of jiva. How is Moksha? It is indestructible for future infinitely long period  and is incomparable. Why? With the destruction of existence of gyanavarana etc. eight karmas from their roots.

How is the pure knowledge? It is revealed with permanent illumination; such pure jiva dravya having infinite qualities. And how is it? It is pure in every form. And how is it? It is present with infinite qualities which are permanent at all times. Why? Due to  the magnificence of the unified infinite knowledge, infinite darshan, infinite bliss, infinite power qualities. And how is it? It is engrossed in own perturbation free power.

 Bhavartha is as follows- The soul dravya is independent in Moksha having characteristics of destruction of all karmas, in all other four gatis the jiva is subjugated. Thus the form of Moksha was described.

Continued…..

Samaysar Kalash Teeka ….13

 

8. Bandh Adhikar

Shloka 163: Samyakgyan makes appearance.

How does it make appearance? – blowing the bandh (bondage) away it makes appearance.

How is the bandh ? – Which is of the form of eruption  or fructification of ragas filled with its intensity, making the entire world careless and sozzled with different types of effects , dances wildly all round- such bandh is blown away by right knowledge.

How is the knowledge? – Which feeds on nectar of bliss regularly. It makes appearance revealing its own natural knowing nature. It is equanimous, tolerant, stationary and has vast capacity. It is unperturbed since there is no cause for perturbation. It is without blemish and without possessions. It does not have any acceptance or rejection related to  other substances. – such knowledge is revealed.

Kalash 1/163: Now the Shuddha jiva is revealed. Bhavartha – Now the pure nature of jiva is described. How is the shuddha gyan? The bliss beyond senses is the extraordinary attainment which is continuously being experienced. And how is it? Explicitly it reveals its pure nature. And how is it? Indestructible existence form having continuously streaming manifestation nature. And how is it? It is devoid of all miseries. And how is it? It is free of the troubles of all karmas. How does the gyan reveal itself? Eliminating the manifestations of gyanavarana etc. karma form pudgala mass.

How is the bandh? Explicitly it dances. How does it dance? Subduing the entire mass of jivas, being engulfed with pride, on the stage, since eternal times. How is that bandh? Which corrupts the entire worldly mass of jivas from the pure nature of jivas by means of excess of raga-dwesha-moha form impure manifestations; by means of such moha form liquor.

Bhavartha is as follows- Just as some jiva is made intoxicated by making him drink liquor and all his possessions are snatched and he is corrupted from his status; in the same way since eternal times the entire mass of jivas have been intoxicated by the impure manifestations of raga-dwesha-moha, which causes bondage of gyanavarana etc. karmas. Such bandh can be destroyed by experience of shuddha knowledge, hence shuddha gyan is venerable.

Shloka 164:  What is the cause for karma bondage?  The loka filled to the brim with pudgalas of karma type is not the cause; Vibration form yoga i.e. activities of  mind-speech-body  are also not the cause; different types of tools and situations are also not the cause and destruction of sentient-insentient are also not the cause.

Then what is the cause for karma bondage? – The upayoga of the soul which indulges in oneness with bhavas of raga etc., those raga etc. alone are the cause for bondage of the jivas.

Kalash 2/164: Firstly the form of bandh is described- The manifestations of consciousness quality form substances in the form mixed with raga-dwesha-moha form impure manifestations is the cause for gyanavarana etc. karma bandh for such entire worldly mass of jivas definitely without any other assistance.

Here someone enquires that the cause for bandh is this much alone or something more? The answer is that the cause for bandh is this much only and nothing else, the same is told- The entire world of 343 Raju area of Lokakash is filled with gyanavarana etc. karma form karmana vargana like a pot of ghee, even that is not karta of bandh. The reason is if karmana vargana alone were the cause for bandh then even liberated jivas also would undergo bondage.

 Bhavartha is as follows- if ragas etc. form impure manifestations are there then gyanavarana etc. karmas are bonded and support of karmana vargana is immaterial. If ragas etc. impure bhavas are not existent then there is no karma bondage and there the support of karmana vargana is immaterial.

The yoga of mind-speech-body are also not karta of bandh.

Bhavartha is as follows- If yoga of mind-speech-body were the karta of bandh then in 13^th Gunasthana the yoga of mind-speech-body would have caused bandh of karmas (which is not there). Hence if ragas etc. form impure bhavas are there then karma bandh is there and the support of yoga of mind-speech-body is immaterial. If ragas etc. form impure bhavas are not there then support of yoga of mind-speech-body is immaterial and karma bondage is not there.

Five senses- touch, taste, smell, eyes, ears and sixth sense mind are also not karta of bandh.

The reason is that the samyak Drishti jiva also has five senses and mind, and by their means he is knower of the qualities of pudgala dravya also. If five senses and mind alone were cause for bandh then samyak Drishti jiva would also have bandh.

Bhavartha is as follows- If ragas etc. form ashuddha bhavas are there then karma bandh is there and the support of five senses and mind is immaterial. If ragas etc. form impure bhavas are not there then karma bandh is also not there and support of five senses and mind is immaterial.

The destruction or hindrance, of one sensed etc. bodies form jivas or  that of stone, iron, mud without having bodies of jivas, are also not karta of bandh. The answer is  that when a great saints with Bhava Ling walk on the path then sookshma jivas would undergo hindrance due to their own  destiny and  the Munis would accrue karma bandh due to destruction of life of jivas.

Bhavartha is as follows- When ragas etc. impure manifestations are there then karma bandh is there and the loss of jiva life is immaterial; when ragas etc. impure manifestations are not there then karma bandh is not there and the loss of jiva life is immaterial.

Shloka 165: With above reasons, even though the loka is filled with karmana vargana so let it be; yoga of the form of vibration activities of mind-speech-body is there so let them be;  above described tools such as body, senses etc. are there so let them be; destruction of sentient-insentients is there so let them be; still this samyakdrishti does not bring ragas into the activities of upayoga and remaining only of the form of knowledge, does not accrue bondage for any of the above reasons. – such is the unshakable  samyakdrishti.  Oh see! Such is the great glory of samyakdarshan.

Kalash 3/165: O Bhavya Jiva! The Samyak Drishti jiva engaged in experiencing the shuddha nature, in spite of enjoying objects of enjoyments or not enjoying them, definitely does not accrue gyanavarana etc. karma bondage.

 How is the Samyak Drishti jiva? Not manifesting in impure vibhava manifestations form in his soul with oneness. He remains knowing natured form.

Bhavartha is as follows- The external internal materials to the Samyak Drishti jiva are same as earlier however there is no manifestations in ragas etc. ashuddha vibhava form, hence there no bondage of gyanavarana etc. karmas.

For this reason if the entire lokakash is filled with karmana  varganas, so let it be, let the vibration of soul space in mind-speech-body three yoga form  remain as they are, even then there is no bondage of karmas.

Why ? With the departure of impure manifestations of the form of raga-dwesha-moha, let the five senses and the  mind be as they are and the harm to sentient, insentient occur as it was, even then with the pure manifestations, the karma bondage does not accrue.

Shloka 166: Although loka etc. are not described  as cause for bondage and only ragas are called as cause for bondage , even then the wise ones should not indulge in unlimited and uncontrolled reckless activities, since the activities without restraints are surely cause for bondage. The gyani indulges in karmas or activities without desire, which are not described as cause for bondage. He knows also and indulges in karmas also, are these two activities not contradictory ? – knowing and doing are definitely contradictory.

Kalash 4/166: Karmana vargana, yoga of mind-speech-body, five senses, mind, harm to jivas etc. external activities are not means for karma bondage. The cause for karma bondage is impure manifestations in ragas etc. form. Such is the nature of things.

Even then the Samyak Drishti jivas who are engaged in experiencing shuddha nature, they indulge in autocratic activities  thinking that since they do not have karma bondage hence being unrestrained, enjoy the sensual pleasures or indulge with mind-speech-body, carelessly harming the jivas - Ganadhar Deva does not accept it.

 Why they don’t accept it? The reason is that those autocratic indulgences in sensual passions have been carried out knowingly and  willingly with Mithyatva-raga-dwesha form ashuddha bhavas, hence they are cause for karma bandh.

 Bhavartha is as follows- Such attitude belongs to Mithya Drishti jiva for whom the karma bandh is explicitly known. The fruition of earlier bonded karmas for Samyak Drishti jivas is in the form of undesired activities, hence they are not cause for karma bandh- this is accepted by Ganadhara Deva and it is thus only.

 Someone may say that although the activities of enjoyments acquired due to fruition of karmas are enjoyed internally willingly, even then he experiences the pure nature and believes all the karma generated materials to be despicable also. If someone says so, then he is a liar; the reason is being a knower and also having desires, these two activities are contradictory.

Shloka 167: The one who knows, does not indulge in doing and the one who indulges in doing, does not know. This is so because, the one who indulges in doing has attachment towards karmas definitely. That attachment is called by Munis as adhyavasan of ignorance. Such adhyavasan of ignorance  is a trait of Mithyadrishti  and as a rule it is cause for bondage.

Kalash 5/167: The Samyak Drishti jiva who experiences the pure nature, he does not desire commodities acquired with fruition of karmas. The Mithya Drishti jiva who desires the strange materials acquired due to fruition of karmas as his own,  that Mithya Drishti jiva does not know the pure nature of jiva.

 Bhavartha is as follows- Mithya Drishti jiva does not realise the nature of jivas at all. This is for sure. Question  is asked what is implied by the Mithya Drishti being karta? The answer is that the enjoyments in materials acquired due to fruition of karmas is really a sticky manifestation of the form of desires of karma fructified materials.

Someone may say that what is wrong with desires in karma generated materials? And what if it is not there? The answer is that the desire alone is complete Mithyatva form manifestation which is explained- Ganadhar Deva has told that the desires in other dravya materials is purely Mithyatva form manifestation. The attachment towards the karma generated materials is carried out by Mithya Drishti jiva for sure, but it does not accrue to Samyak Drishti jiva definitely. That raga form manifestation is cause for karma bandh.

 Bhavartha is as follows- Mithya Drishti accrues karma bandh but not Samyak Drishti.

Shloka 168: In this loka the birth- death, happiness-unhappiness etc. of the jivas occur at all times in accordance with the fruition of their karmas ; hence some one else gives another one  life-death, happiness-unhappiness etc. –such belief is ignorance.

Kalash 6/168: Such Bhava is produced with Mithyatva. Which bhava? The efforts made by some person for causing death, saving life, providing  happiness, unhappiness of another person.

Bhavartha is as follows- In the ignorant people it is a saying that ‘ this jiva killed another jiva, this jiva saved another jiva from death, this jiva made another jiva happy, this jiva made another jiva unhappy’- if such beliefs are entertained by a jiva then definitely know him to be Mithya Drishti without mistake. Why is he a Mithya Drishti? The reason is that death, life saving, happy or unhappy occurrences happen to all the mass of jivas; definitely all those events occur in accordance with the earlier bondages by jivas due to  their pure or impure manifestations. The Ayu karma or Sata or Asata karmas which have been bonded earlier; upon fruition of them, the death, life, happiness or unhappiness accrues. This is for sure and there is no doubt about it.

Bhavartha is as follows- Any jiva is incapable of killing or protecting another jiva, nor can he make him happy or unhappy.

Shloka 169: The above described belief is ignorance since by accepting it, those people who believe and view the life-death, happiness-unhappiness of some one caused by another one, they ‘I do these karmas’ – have the ego of carrying out the karmas. They desire to be able to do the karmas, giving life or death, happiness-unhappiness etc.  to other jivas. They are Mithyadrishti as a rule and harm their own soul by themselves.

Kalash 7/169: Those ignorant mass of jivas who believe death, protection, happiness or unhappiness of a jiva from another jiva, they do so due to manifestation of their Mithyatva form impure bhavas. The mass of jivas who believe this way, definitely they are Mithya Drishti people.

 How are those Mithya Drishti? I am deva, I am Manushya, I am Tiryanch, I am Narak, I am happy, I am unhappy- by having spirit of oneness with such karma generated paryaya, being engrossed in them they believe that ‘ I do, I did, I shall do’ – such contemplations with ignorance. How are they? They are harming their own self.

Shloka 170: This  adhyavasaya of Mithyadrishti  is seen as  ignorance explicitly .This adhyavasaya or intent is delusion form, opposite to nature of jiva and hence is cause for bondage.

Kalash 8/170: Such Mithyatva form manifestations of the Mithya Drishti jiva that ‘ This jiva killed that jivas, this jiva protected that jiva,’ – such bhavas are cause for bondage of gyanavarana etc. karmas.

 Why? Since these manifestations are Mithyatva form. ‘Kill him or protect him’ – such Mithyatva form manifestations demonstrate the Mithyatva nature of the jiva.

 Shloka 171: Soul transforms himself into several forms deluded by this useless futile adhyavasan. There is nothing in this loka into which he has not transformed himself ; he takes all forms.

Kalash 9/171: Such paryaya or such vikalpa does not exist in all the three loks which has not been entertained by the Mithya Drishti jiva.

 Bhavartha is as follows- The paryaya which has been donned by the Mithya Drishti jiva, the bhava form which he manifests in, he experiences them believing them to his own. Therefore the nature of karma is not experienced differently from that of the jiva , they are experienced as one. ‘ Kill him, protect him, I made him happy, I made him unhappy’- with such manifestations he is mad. How are such manifestations? They are imaginary.

Bhavartha is as follows- Although he talks of killing, protecting, even so the life or death of jivas are dependent upon the karmas and not controlled by his actions. Out of ignorance he keeps on having false vikalpas.

Shloka 172: Although this soul is different from all dravyas, even so it  assumes all worldly forms for itself under the influence of adhyavasans. How is that adhyavasan? – It is having roots of Moha.  Those who do not have such adhyavasan are munis.

Kalash 10/172: They only are Yatis who do not have Mithyatva form manifestations in coarse or fine form that “ I should kill him, or I should save him”.

How is that manifestations? It is the root cause of Mithyatva. Due to this Mithyatva form manifestations, the Jiva dravya experiences himself to be “ I am Deva, I am Manushya, I am angry, I am proud, I am happy, I am unhappy” – in such different ways. How is the soul? It is different from all the paryayas which are generated due to fruition of karma.

Bhavartha is as follows- The Mithya Drishti jiva is engaged in paryaya and experiences the paryaya to be own self. With elimination of such Mithyatva, the Gyani is also pure and conduct is also pure.

Shloka 173: All the adhyavasans towards all the objects have been described as worthy of discarding by the Jina Deva. Hence Acharya says that we believe that Jina Deva has asked to discard all the vyavahara with respect to all others. Hence we preach that those who are saintly, they should adopt the right Nishchaya in the perturbation free form and remain stationary within their glorious nature of soul  and their pure dense knowledge form.

Kalash 11/173: Why should samyak Drishti jivas not experience perturbation free bliss in his own pure consciousness form nature ? They should.

How is the glory of self ? It is mass of pure consciousness quality free of ragas etc. How should he (experience)? By experiencing the nirvikalpa substance the way it is with surety? What is the surety? Definitely the thing is nirvikalpa substance only. And how is it? Free of all hindrances. For this reason, “ I should kill, I should save, I should make unhappy, I should make happy, I am Deva, I am Manushya” – all these Mithyatva form innumerable lok in numbers form manifestations are despicable.

This has been told by Paramehswar with Keval Gyan. Those who have renounced Mithyatva bhava, for them all Vyavahara of the form of truth or untruth i.e. the vikalpas of mind, speech, body which are opposite to that of shuddha nature have completely been renounced.

 Bhavartha is as follows- Those who have renounced  above described Mithyatva bhava, for them all Vyavahara has been relinquished. The reason is that the bhavas of Mithyatva and those of Vyavahara are one and the same. How is the Vyavahara? Which is dependent upon others, it is such.

Shloka 174:  Here the disciple again enquires that ragas have been called the reason for bondage and they have been described as different from the pure conscious flame form soul. There, for those ragas to attach, the soul is nimitta or someone else?

Kalash 12/174: The form of shuddha substance has been described even then the disciple requests the author Kundakundacharya respectfully to answer this question – The raga, dwesha, moha form innumerable lok numbered vibhava manifestations are all cause for karma bondage of gyanavarana etc., this we have heard, understood and accepted. These bhavas are said to be different from the shuddha consciousness form jiva substance of illumination form .

 Now the question is that what is the cause for those ashuddha raga, dwesha, moha form manifestations? Is it Jiva dravya or the pudgala mass which has manifested in moha karma form ? In reply the Acharya says:

Shloka 175: Soul does not manifest into ragas etc. form by its own nimitta. For soul to manifest into ragas etc. form the nimitta is the company of other dravyas. Here example is quoted of Suryakant jewel – just as Suryakant jewel does not light  up on its own but for it to catch fire the nimitta of sun’s rays is the cause; in the same way it should be understood. This nature of things has fructified on its own, nobody has created it.

Kalash 13/175: The answer is that the nature of substance is explicit at all times. How is the nature of substance? At no time the jiva dravya manifests in a form causing raga dwesha moha form ashuddha manifestations within self.

 Bhavartha is as follows- There are two reasons for manifestations of the dravya- one is called Upadan karan ( material cause) and other is nimitta karan ( external cause). The material cause is internal to the dravya which is the capability of manifestation in  the manifested paryaya form; this is inherent in the dravya for sure. The other is external cause ( nimitta karan) wherein in presence of  another dravya, that dravya manifests in its own paryaya form; that is also inherent in the other dravya only and not applicable within first dravya definitely.

For example the mud manifests in pot paryaya form, its material cause is the manifesting power of mud in pot form; its external causes  are potter , wheel, stick etc.  In the same way the impure manifestations of jiva dravya occur in moha, raga, dwesha form. In that the Upadan karan is inherent vibhava form impure manifestation capability of jiva dravya. The Nimitta karan is fruition of darshan moha, charitra moha karma form bonded pudgala dravya mass which is coexistent  in the same space as that of Pradesh of jiva.  Although the fruition of moha karma form pudgala mass is pervasive-pervaded within own dravya and not pervasive-pervaded with jiva dravya, even then with fruition of Moha karma the Jiva dravya manifests in his own vibhava manifestation form- such is the nature of substance, without any dependence.

Here an allegory is quoted- Just as Sapphire jewel manifests in red, yellow, black etc. images form , its Upadan cause is the inherent capability of sapphire jewel to manifest in different colour forms, the nimitta cause is conjunction of different colour form leaves.

Shloka 176: The gyani knows the nature of self; hence he does not manifest into ragas etc. on his own, therefore he is not the doer of ragas etc.

Kalash 14/176: The Samyak Drishti jiva experiences the pure consciousness form dravya nature as described above. For that reason the Samyak Drishti jiva does not experience the raga dwesha moha form impure manifestations as the nature of jiva dravya , rather they are experienced as afflictions of fruition of karmas. For this reason he does not manifest as karta of the ragas etc, form impure manifestations.

Bhavartha is as follows- The Samyak Drishti jiva does not have ownership of the ragas etc. form impure manifestations hence he is not karta of them.

Shloka 177: Agyani is not aware of the nature of things in this manner. Hence he believes the ragas etc. bhavas to be his own, and hence he becomes karta of them.

Kalash 15/177: The Mithya Drishti jiva does not experience his own shuddha consciousness form nature of dravya as described above. For that reason the Mithya Drishti jiva experiences the raga-dwesha-moha form impure manifestations as the nature of jiva dravya and not the afflictions of the fruition of karmas. For this reason he is the karta of the ragas etc. form impure manifestations.

The Bhavartha is as follows- The Mithya Drishti jiva has ownership of the ragas etc. form impure manifestations hence he is karta of them.

Shloka 178: In this way the person, considering the nimitta-naimittik relationship between other dravyas and own bhavas, discards all the other dravyas by means of strength, bravery and effort. Wishing to discard the lineage of all the bhavas which have their roots in other dravyas, he engrosses in the experience of his soul which is of the nature of continuously and strongly  flowing stream form. By this the Godlike soul reveals itself destroying all the karma bondage from their roots.

Kalash 16/178: In this way sequentially the jiva dravya which was corrupted since eternal times from own nature regained own nature. With attainment of own nature the relationship with other dravya got abandoned and relationship with self only remained.

How is it? Who has removed the mass of gyanavarana etc. karma form pudgala dravya from own original existence. And how is it? It is gyan natured Bhagwan form. How does he experience? Which continuously manifests in the form of mass of infinite capabilities, such absolutely pure gyan enriched with own essence, it experiences such pure nature. And how is the soul? Whose nature is described as above, which intends to uproot the ordination of raga dwesha moha form different impure manifestations  in a single moment, it is such.

How is the progeny of bhavas? The other dravya is whose root cause , it is such. How? Definitely with the power of knowledge, contemplating the dravya karma, bhava karma and nokarma form strange manifestations of pudgala dravya in the above described manner as different from shuddha gyan nature.

 Bhavartha is as follows- the pure nature is venerable and all other dravyas are despicable.

Shloka 179: This flame of knowledge has destroyed the darkness of ignorance i.e. turned it away, which is so rightly decorated that no one can prevent its expansion and spreading.

What has the flame of knowledge completed first so as to be decorated?

-First of all the fruition of ragas etc bhavas  which are cause for bondage have been mercilessly destroyed before revealing itself. Further with the elimination of the cause the effect form karma bondage of gyanavarana etc. has been immediately removed  for it to be ready now.

Kalash 17/179: The pure consciousness form substance which can be known from  experience got revealed along with all its powers such that the pervasion of knowledge  of all the lok alok related subjects of knowledge by the pure gyan cannot be prevented by any other dravya.

Bhavartha is as follows- The nature of jiva is Keval Gyan, Keval Darshan, which is obscured by Gyanavarana etc. karma bondage. Such obscuration gets eliminated by pure manifestations and the nature of substance gets revealed. Such pure nature is venerable to jiva.

How is the illumination of Gyan? Which has destroyed Gyanavarana Darshanavarana karmas, it is such. And how is it? It is noble free of all perturbations. And how is it? Pulling from their roots the presence of raga dwesha moha form impure manifestations which are cause for karma bondage. How does it pull? Mercilessly. How does it happen? The moment ragas etc. were eliminated, at the same time the continuous stream form bondage of pudgala karmas which are caused by ragas etc. form impure manifestations, also get eliminated.

 How is the bandh? The Gyanavarana Darshanavarana etc. have innumerable lok numbers. Someone may argue that such dravya form was existent earlier itself? The answer is that although the dravya form was existent earlier but its revelation in paryaya form is attained after elimination of bandh.

Continued…..

Samayasar Kalash Teeka …12

 Shloka 151: Here the gyani is addressed and told that O gyani! It is not advisable for you to indulge in any karma at any time. Even then if you say that ‘ although the other dravya is never  mine, still I enjoy it’ then Acharya says ‘ It is a matter of great sorrow that you enjoy whatever in not yours’ – in this manner you are enacting deception.

O brother! If you say that ‘by enjoying other dravya, it does not accrue bondage’ – such is the statement in scriptures hence ‘I enjoy’ then we ask you ‘do you have the desires of the enjoyments?’

Or if  you manifest in knowledge form and remain within own nature, then you do not have bondage. But if you have desire for enjoyments then definitely you are immoral and you will accrue bondage as a rule due to this fault.

Kalash 19/151: O Samyak Drishti Jiva! It is not advisable for you to bond with gyanavarana etc. karmas form pudgala mass at any time. Bhavartha is as follows- Although Samyak Drishti jiva does not have bondage of karmas, even then some thing more is being told in a stern speech.

If you indulge in subjects of enjoyment thinking that I do not have karma bondage and enjoy subjects of five senses, then O Jiva! It is not right to indulge in enjoyments thinking this way. The reason is as follows- If you think  that in indulgence in enjoyments there is no bondage of gyanavarana etc. karmas , then O Samyak Drishti jiva are you not indulging in them willingly?

Bhavartha is as follows- The Samyak Drishti jiva is free of karma bondage since he is devoid of raga, dwesha, moha. However if the same Samyak Drishti jiva giving up Samyaktva, manifests in Mithyatva form then surely he accrues gyanavarana etc. karmas, since being Mithya Drishti he manifests in raga, dwesha, moha form. So long as he is samyak Drishti, he does not accrue bondage. But by own fault of ragas etc. form impure manifestations, becoming Mithya Drishti he surely accrues bondage of gyanavarana etc. karmas.

Shloka 152: Definitely one should know that karma does not force the karta (doer ) to attach himself with its fruition that  ‘enjoy my fruition’. The one who is indulgent in karma and desirous of its results, he alone gets the fruition. Therefore, the muni who is manifesting in knowledge form and detaches himself from the karmas, he does not accrue bondage of karmas in spite of indulging in karmas.

How is that Muni? -Whose nature is that of detaching from fruition of karmas.

Kalash 20/152: The Samyak Drishti jiva engrossed in experience of pure nature does not accrue bondage of gyanavarana etc. karmas. How is that Samyak Drishti jiva? Although he definitely carries out activities of enjoyments of sensory subjects generated by  fruition of karmas, even so he does not have sense of oneness with the enjoyments of karmas generated materials and unwillingly he indulges in them.

Bhavartha is as follows- The Samyak Drishti jiva does not have manifestation in vibhava form Mithyatva and due to this he has experienced perturbation free bliss beyond senses. And how is it? Being knowledge form he has shunned the raga bhavas.

 Samyak Drishti jiva feels that the four gati form paryayas and enjoyments of five senses are all misery form having characteristics of perturbations. For this reason whatever is the fruition of sata and asata karmas, due to which some effects are favourable sensory form and some effects are unfavourable sensory form, both are completely undesirable to Samyak Drishti jiva.

Hence just as due to fruition of ashubha karmas the jiva encounters disease, sorrow, poverty etc. which the jiva tries to overcome them but due to fruition of ashubha karmas he cannot do so and he has to suffer them only. In the same way the Samyak Drishti jiva , who has bonded with sata and asata form karmas earlier on account of ignorance form manifestations  and with their fruition different types of sensory subjects are resulted, these are treated by Samyak Drishti as painful and tries to overcome them. However till he does not climb the Kshapak Shreni , it is not possible to get rid of them, therefore being helpless he suffers them. In the heart he is extremely detached and not indulgent. Therefore enjoying the subjects of enjoyments he does not accrue bondage of karmas but nirjara only occurs.

 Here example is quoted to explain- Just as someone works in the service of the king or other worldly activities with indulgence being devoted in them, he accordingly enjoys the fruits of his service in terms of gains of dravya,  wealth, land. Just as by  carrying on cultivation he surely acquires grains etc. In this manner the doer person gains the results of his deeds.

 Bhavartha is as follows- The one who does not do any deed, he does not get results of those deeds. In the same way the Samya Drishti jiva does not accrue bandh and only nirjara accrues. The reason is that Samya Drishti jiva is not doer of the activities of enjoyments hence he does not attain the results  of those activities. Therefore he does not invite karma bondage. With an example it is strengthened- Just as someone carries out different types of activities with a desire to attain  its results , then that person enjoys the results of those deeds.

 Bhavartha is as follows- The person who carries out deeds without interest in their result , he does not get the fruits of those deeds.

Shloka 153: The one who has discarded benefits of the karmas and still indulges in karmas, we cannot make any judgement of it but this much is clear that this gyani also is forced to indulge in karmas for some reasons. During that, whether the gyani remains stationary in the supreme real knowing nature and indulges in karmas or not – who can tell?

Kalash 21/153: The Samyak Drishti jiva who has absolutely given up the desires and oneness towards the objects of enjoyments which are acquired due to fruition  of karmas; we do not consider that Samyak Drishti jiva to be engaging  in  Gyanavarana etc. karmas at all.

 Bhavartha is as follows- The one who is detached towards the fruition of karmas, he does not accrue bondage of karmas and accrues nirjara instead.

However something is to be noted-  This Samyak Drishti jiva acquires objects of enjoyments of five senses, on account of fruition of previously bonded gyanavarana etc. karmas, even though he does not desire them.

 Bhavartha is as follows- Just as someone encounters diseases, sorrow, poverty etc. without any desire of them, in the same way the activities of Samyak Drishti jiva  are without any desire.  Forcibly the Samyak Drishti jiva is engaged in activities of enjoyments in which disinterestedly he indulges upon fruition of karmas. Can he be called doer of those deeds?

 Definitely Samyak Drishti jiva is not doer of those activities. Which activities? The activities of enjoyments resulting in karma bondage. How is Samyak Drishti jiva? He is knowing natured form alone. And how is Samyak Drishti jiva? He is stationary in supreme knowledge nature.

Shloka 154: Such bravery is possible only for samyakdrishti people. In spite of suffering   gravest calamities they do not deviate from the path of knowledge while all other people of the three lokas (worlds) give up their paths out of perturbations due to fear.       

How are those samyakdrishti ? – fearless by nature due to which without any doubt know that their own soul cannot be killed by anyone – he is with such a body of knowledge , knowing thus within their own souls they manifest.

Kalash 22/154: The mass of jivas who are manifesting in form of natural qualities, they definitely are capable of engaging in such bravery. How is the bravery? It is supreme. What is that bravery? The bravery is such that in spite of dropping of great Vajra, the corpus of Samyak Drishti jivas do not deviate from the natural quality of experience of pure nature.

Bhavartha is as follows- Some ignorant may believe that on account of fruition of Sata karmas the Samyak Drishti jiva receives different objects of enjoyments and due to fruition of Asata karma, different types of diseases, sorrow, poverty, calamities, hardships etc. form unfavourable materials are obtained. Therefore while undergoing their effects surely he must be deviating from experiencing the shuddha nature. Its answer is as follows- No he does not deviate from the experience, the experience remains as it is, such is the nature of thing. How is the vajra? Upon encountering the vajra the entire worldly corpus of jivas give up their own activities out of fear.

 Bhavartha is as follows- The hardship of calamities is such that upon encountering it the Mithya Drishti jiva does not have any care for his gyan. How are the samyak Drishti jivas? They directly experience the pure conscious nature of self. How is the self? Whose body is like the quality of knowledge which is permanent. How does he experience? Relinquishing seven types of fears. How does the fear get abandoned- By nature they are free of fear.

Bhavartha is as follows- The Samyak Drishti jivas have fearless nature, for this reason they are not fearful of different types of calamities and hardships. Therefore the Samyak Drishti jiva does not have bondage of karma but nirjara only. How is the fearlessness? It is natural.

Shloka 155: The conscious form loka belongs to soul different from others. That is permanent one and explicit to all Jivas which this gyani soul alone observes separately.

There the gyani soul thinks that the conscious loka alone is his loka. There is no other loka or nether loka different from it. Thus contemplating why should gyani have fear of this loka or nether loka? Hence he does not have fear. Thus being Nihshank that gyani continuously experiences himself as knowledge form.

Kalash 23/155: The Samyak Drishti jiva naturally experiences the shuddha conscious substance. How does he experience? He experiences himself within himself. At what time? Continuously in past, future and present times.

How is the Samyak Drishti jiva? Fearless of the seven types of fears. Why ? How can the Samyak Drishti have the fear of this Lok or the next Lok? He does not have. On what considerations he does not have fear is explained- O Jiva! Your existent consciousness alone is entire Lok. Other than what all are there, they are this Lok and other Lok. Details- This Lok means present paryaya, wherein worry exists whether the affluence would last in the present paryaya or not? Other Lok means whether after death here, one would attain good Gati or not? Such paryaya forms of this Lok and that Lok are not of the nature of jiva. For this reason the existent consciousness Lok is only Nirvikalpa and he observes his own knowledge form soul by himself.

Bhavartha is as follows- The nature of jiva is only knowledge form. How is the consciousness form Lok? It is indestructible. And how is it? It is one substance. And how is it? Explicit in all the three periods of time. To whom it is explicit? The person with differentiating knowledge that the soul nature is different, to him.

Shloka 156:   Gyani people have only one feeling that being unperturbed they experience their own knowledge nature by their own knowledge bhava by means of the undifferentiated vedya-vedak bhava i.e. the self being experienced  by the one experiencing self  continuously. Gyani does not have any other type of pain hence why should he fear pain? He does not. Therefore   being Nihshank he continuously experiences his own knowing nature.

Kalash 24/156: Samyak Drishti jiva continuously experiences the pure nature of jiva by himself. How is the Gyan? It is naturally generated.

 How is the Samyak Drishti Jiva? He is fearless of the seven kinds of fears. How can  Samyak Drishti jiva have fear of afflictions? In fact he does not. The reason is that those people who are always engrossed in differentiating knowledge, they themselves contemplate that the permanent knowledge alone is the only thing jiva has to experience.

Definitely, other than this, any other affliction, due to fruition of karma in happiness or unhappiness form, does not belong to jiva. How is the Gyan? One permanent form. Due to what reason it is singular form ? By the power of the fact that the one experiencing and that being experienced are one and the same in undifferentiated form. ( Soul is the one experiencing and knowledge is being experienced.)

 Bhavartha is as follows- The nature of Jiva is Gyan which is singular form. The afflictions of happiness and unhappiness form which are caused due to fruition of sata-asata karmas are not nature of jiva . Hence Samyak Drishti jiva does not have fear of afflictions.

Shloka 157: Gyani contemplates that the substance is always existent and can never be destroyed – this is the rule of the thing. Knowledge is by itself existent substance, hence definitely it does not need protection by anybody. There is no reason for knowledge to be unprotected hence why should gyani have fear of being unprotected? He does not. Gyani being Nihshank always experiences his own knowledge nature.

Kalash 25/157: Samyak Drishti jiva experiences the pure nature in all the three periods of time. How is the Gyan? It is continuously existent. And how is the Gyan? It is beginningless and endless by itself. And how is it? It is naturally dravya form.

How is the Samyak Drishti jiva? He is free of the fear whether he has some protector or not. Due to what reason he does not have this fear? Since the jiva substance does not have even an iota of unprotectedness. Due to what reason? All the substances are existence form and they do not get destroyed. For this reason, surely the indestructible nature of substance is explicit. Definitely the pure nature of Jiva is such and naturally it is existence form. For this reason which other dravya would be needed to protect the nature of jiva ?

Bhavartha is as follows- All the jivas have this fear that ‘Do they have a protector or not?‘. Such fear is not experienced by Samyak Drishti jiva. The reason is that he experiences that the shuddha jiva nature is naturally permanent. Then who needs to protect it?

Shloka 158: Gyani contemplates that own  nature of a thing is totally concealed, wherein nobody else can enter. Knowledge is nature of Jiva which is not artificial in which there is nothing unhidden, hence gyani does not have fear of unhidden. Therefore being doubt free  the gyani always experiences his own natural  knowing nature.

Kalash 26/158: Samyak Drishti jiva continuously experiences the shuddha consciousness form substance. How is the Gyan? By itself it is beginningless pure. And how is it? It is pure substance form. And how is it? It is indivisible continuous stream form.

How is the Samyak Drishti jiva? He is free of fear of Agupti i.e. his secret would be revealed- someone may steal my wealth hence it needs to be protected secretly. Samyak Drishti jiva does not have the fear that someone may snatch his wealth. Why ? Definitely the dravya by itself is protected by nature. Why? The reason is that in the existence one dravya another dravya does not have capability to interfere. The soul dravya is consciousness form. It is knowledge form. No one has created it and no one can snatch it.

Bhavartha is as follows- All the jivas have such fear that someone may steal or snatch his valuables. But Samyak Drishti does not have such fear. The Samyak Drishti jiva contemplates that he is pure consciousness form which cannot be stolen or snatched by anyone. The nature of substance is beginningless and endless.

Shloka 159:  Gyani contemplates that separation of life is called death, but in reality the life of soul is knowledge only, which is permanent and can never be separated. Hence this soul does not have death , so why should the gyani have fear of death who knows this? Therefore being doubt free the Gyani always experiences his own knowledge continuously.

Kalash 27/159: Samyak Drishti jiva continuously tastes the pure consciousness form  substance. How is the knowledge? By itself beginningless and pure. And how is it? It is indivisible continuous stream form. And how is it? Without any reason, naturally it is established.

 How is the Samyak Drishti jiva? He is free from the doubt of death. On what considerations he is doubt free? The soul substance does not have loss of prana(life) even by an iota, therefore why should Samyak Drishti have fear of death? Surely it is not there.  Arihant Deva has told that death is described as loss of senses, power, breath, ayu which are called as prana(life). Definitely jiva dravya has shuddha consciousness as the prana(life). That shuddha gyan does not get destroyed at any period of time. Why? Effortlessly it is indestructible, for this reason.

Bhavartha is as follows- All Mithya Drishti jivas have the fear of death. The Samyak Drishti jiva contemplates that his nature is pure consciousness form, which does not get destroyed. The Prana which are getting destroyed are not my nature and are those of the nature of pudgala. Hence if I die, then it would be reason for fear, but why should I fear since my nature is permanent.

Shloka 160: The gyani contemplates that his knowledge is one, eternal, infinite, immovable and is siddha by itself. So long it is there, till then it is same in which someone else cannot fructify. Hence something unexpected can fructify- there is nothing like that. Thinking this why should he have fear of the unexpected? Therefore being doubt free the Gyani always experiences his own knowledge continuously.

Kalash 28/160: Samyak Drishti jiva always tastes the pure consciousness form substance in all three periods of time. How is the Gyan? It is generated naturally. And how is it? It is indivisible continuous stream form. And how is it? It is substance without requiring assistance.

How is the Samyak Drishti jiva? He is free from the fear of unknown. Fear of unknown is the appearance of sudden unexpected calamity. What does the Samyak Drishti jiva contemplate? In the shuddha consciousness form substance there is nothing which changes and other things cannot change anything in it, hence why should Samyak Drishti jiva have fear of the unknown? Rather it does not.

The reason is that the way the  Shuddha jiva substance is, it is that way only and that much only. It is definitely such in all past, future and present times. The shuddha substance does not have any other form. How is the Gyan? It is devoid of all vikalpas.

And how is it? It is beginningless and endless. And how is it? It does not deviate from its nature. And how is it. It is Siddha- complete.

Shloka 161: Since the characteristics(bhavas) of samyakdrishti, of the form of Nihshankit etc., destroy all the karmas and cause nirjara; hence in  spite of fruition of these karmas, the new karmas are not bonded again in the least. These karmas were bonded in the past; by experiencing their fruition, it definitely results in their nirjara.

How are the Samyakdrishti? – Having singular firm nature like a carving in the stone, filled with their own nectar of knowledge, enjoying it completely.

Kalash 29/161: The jiva who has manifested in shuddha nature form, his qualities of NihShankit, NihKankshit, Nirvichikitsa, AmoodhDrishti, Upagoohan, Sthitikaran, Vatsalya, Prabhavana destroy the manifestation of pudgala dravya in gyanavarana etc. eight types of karmas.

 Bhavartha is as follows- All the qualities of Samyak Drishti are pure manifestation forms hence they lead to nirjara of karmas. For this reason, due to pure manifestation of Samyak Drishti jiva, the bondage of gyanavarana etc. karmas is not there in the least. The Gyanavarana etc. karmas which were bonded prior to generation of Samyaktva with  the ignorant raga form manifestations – their fruition experienced by Samyak Drishti jiva is definitely the shedding away of Gyanavarana etc. karmas.

 How is the Samyak Drishti jiva? He is Jiva dravya who is capable of experiencing the knowledge quality which is permanent and complete. Such Samyak Drishti jiva does not have bondage of new karmas and carries out Nirjara of earlier bonded karmas.

 Shloka 162: Samyakdrishti Jiva engrossed in his own manifestations, flowing in the form of a continuous stream of knowledge encompassing all, having no beginning or middle  or end, dances on the  stage of purity in the middle of the wide akash(sky).

How is that samyakdrishti? – Blocking the bondage of new karmas as described above and conjoined with his eight Angs (divisions), destroys the previously bonded karmas by means of Nirjara.

Kalash 30/162:  Manifested in pure natured form, the jiva being pure knowledge natured, manifests in own pure natured form. How is the pure knowledge? It is permanent observing past, future and present. How? The entire akash is the stage in which the knowledge being spread over it dances experiencing  the pure nature of jiva. Why? On attainment of perturbation free pleasure beyond senses.

 How is the Samyak Drishti jiva? Destroying the gyanavarana etc. pudgala mass which has been manifesting continuously being one with Pradesh of the jiva, since he has manifested in the form of eight qualities of Nihshankit, NihKankshit etc. bhava forms which are pillars of Samyaktva.

And how is he ? The gyanavarana etc. pudgala mass which was bonded earlier, gets destroyed from the roots : this is another achievement.  How ? By means of revelation of pure manifestations.

Continued……