Samayasar Kalash Teeka …11

 

Shloka 138: Shri Guru addresses the bhavya people of the world. “O blind people! The ragi people who are in the state of sleeping ignorantly since eternal times; that state is not your nature! Not your nature !! That is not a place meant for you to dwell in. Here the term ‘not your nature’ has been repeated to indicate the compassion of  Acharya.

Further he says that this is the place for you stay, this is the place. Where the conscious substance is pure- is pure. It has attained permanent state with its own natural experiences.  Here the term pure has been repeated twice to denote the purity of dravya and bhava both. Difference with respect to all other dravyas is purity of dravya and being devoid of vibhavas generated out of nimitta of others is purity of bhava. Therefore come this way! Come this way!! Here you must stay!!!

Kalash 6/138: O blind people ( addressed to those jivas who are devoid of experience of pure nature)! The four gati form paryaya and ragas  etc. form impure manifestations and sensual subjects generated happiness-unhappiness etc. are all due to fruition of karmas- these are all afflictions due to conjunction of karmas. They are not of the nature of jiva. Know this for sure.

 How is the web of deception? In this, the jivas are explicitly existent in impure paryaya form generated due to fruition of karmas, and jivas having affinity in paryaya alone experience themselves in those forms since beginningless time.

Bhavartha is as follows- Since beginningless time all the Mithya Drishti jivas experience the fruition as- I am Deva, I am Manushya, I am happy, unhappy, in such paryaya forms they experience themselves. The entire mass of jivas experience it thus which is completely untrue and not of  the nature of jiva.

How is the entire mass of jivas? Whichever paryaya they have occupied, they are engrossed in the same, such that by any efforts that delusion cannot be removed.

 The nature of shuddha consciousness is elaborated-  Do not traverse on that path, do not go since it is not your path. O Jivas ! Since your path is this one, this one. In this the consciousness form substance is present. How is it? It is pure, pure. In every possible way it is devoid of all afflictions. By repeating twice the point is stressed again. And how is it? It attains indestructible nature. How? By the weightage of conscious nature. It is not just for speech but the true nature of substance, hence it is permanent.

 Bhavartha is as follows- The paryayas which Mithya Drishti believes to be his own are all destructible, hence are not of the nature of jiva. Consciousness alone is indestructible, hence is of the nature of jiva.

Shloka 139:  Only one state is worthy of experience.

How is that state? – one which does not cause calamities and misery. The state in which any kind of misery does not enter and against which all other states appear irrelevant.

Kalash 7/139: Always experience the pure consciousness form nature of substance which is cause for Moksha. How is it? Definitely it is devoid of vikalpas of all differentiations and is nirvikalpa substance alone. And how is it? It has characteristics of absence of four gati form different types of worldly miseries.

 Bhavartha is as follows- Soul is happiness form. The happiness- unhappiness generated on account of conjunction of fruition of sata-asata karmas are not of the nature of jiva. They are afflictions of karmas. And how is it? By experiencing the taste of pure nature, the paryayas of four gatis, raga, dwesha, moha, sukh, dukh etc. all different states are not the nature of jiva , they are afflictions form, destructible and miserable. Such taste is experienced directly.

Bhavartha is as follows- The pure conscious form is venerable and all others are discardable.

Shloka 140:  This soul, neglecting the fructified specifics of knowledge, taking recourse only to overall knowledge and practicing it, acquires total knowledge as single bhava.

In which manner does he acquire? – Experiencing the great taste of knowledge which is filled in the single knowing bhava alone, he acquires it.

And how is it ? – Which is incapable of experiencing the taste of knowledge in the divisive form of conflicts like colour etc., raga etc., kshayopasham etc. since after immersing in knowledge alone, all others are not experienced.

And how is it ? – It knows the manifestation of own substance and experiences it.

Because how is that? – Under the influence of the experience or taste of the soul, he is subordinate to that experience and incapable of withdrawing from it. Fact of the matter is that why should he come out of that incomparable experience?

Kalash 8/140: Conscious dravya existent in substance form experiences all the paryaya form gyan, i.e. mati gyan, shruta gyan, avadhi gyan, manah paryay gyan, keval gyan which are all vikalpa  form manifestations, into nirvikalpa form.

 Bhavartha is as follows- Just as fire is heat alone, hence while burning burnable things it manifests accordingly to shape of burnable object. Therefore people describe them as fire of wood,  fire of cow dung, fire of straw etc. But all these vikalpas are untrue. Upon consideration of nature of fire, the fire is heat alone which is singular form. Wood, cow dung, straw are not the forms of fire.

In the same way the knowledge is illumination of consciousness alone. It has nature of knowing all gyeya substances hence while knowing the gyeya substances, the knowledge manifests in the shape of gyeya objects. Therefore the Gyani jiva describes them as Mati gyan, shruta gyan, avadhi gyan, manah paryaya gyan , keval gyan . All these vikalpas of differentiations are untrue. These have been generated in conjunction with the gyeya. The reason is that gyeya substances are of different types. In accordance with the knowledge of the gyeya it is given that name. Upon consideration of substance nature, it is just knowledge only. Naming them differently is untrue.

Such experience is the experience of pure nature. Definitely it is so. How is the soul engaged in experience? Who is engrossed in nirvikalpa conscious dravya , due to which is has characteristics of perturbation free bliss which is tastes. And how is it? The ignorant people believe the vikalpa form perturbations in conjunction with karmas as happiness but is actually unhappiness, such sensual pleasure it is incapable of accepting.

Bhavartha is as follows- The sensual pleasures and passions are known to be misery form. And how is it? Manifesting in the form of pure nature of soul related to own dravya. And how is it? The experience of conscious dravya and its glory is visible to it. And how is it? By means of gyan paryaya the different forms are eliminated. And how is it? Experiences the indivisible existence form substance only.

Shloka 141: These are expressions of experiences of soul i.e. they are divisions of the knowledge being experienced. They materialize  in very pure form on their own i.e. experienced directly.

How are these expressions of experiences? - which have tasted the flavour of all  the substances, and hence weighed down like a drunkard.

In the same way self is  like an ocean of consciousness, which has an integrated flavour of the several waves appearing within self – thus although it is one, even then it manifests in several forms appearing individually.

How is it ? – It is a  great treasure.

Kalash 9/141: The nature of Jiva dravya form great ocean has been described and will further be described. Bhavartha is as follows- Jiva dravya has been compared with great ocean which is one from aspect of Dravyarthika naya and many from aspect of Paryayarthika naya. Just as ocean is one but from aspect of waves it is many.

In the case of jiva, one gyan quality having different divisions of mati gyan, shruta gyan etc., has been manifesting thus since beginningless time. How is it? The sovereignty is not different from all the paryayas, they are singular entity. And how is it? The “Bhagwan” is present with gyan, darshan, sukh, veerya etc. several qualities. And how is it? From aspect of entity it is one, even so upon differentiating it is several. And how is it? It is depository of bliss which has not been experienced traversing in all the four gatis since infinite period. And how is it? For the explicitly existent gyan, different divisions of paryaya in the forms of mati gyan, shruta gyan, avadhi gyan, manah paryay gyan, keval gyan etc. are naturally revealed.

Bhavartha is as follows- Someone may doubt that gyan is only gyan then why there are five divisions of mati gyan etc.? The answer is – Those are paryaya of gyan and nothing wrong with it. The substance is such naturally. Upon consideration of paryaya only the mati etc. five divisions are existent. Upon consideration of substance only, it is knowledge form only. All the vikalpas are untrue only, since vikalpa is not a thing. Thing is knowledge form only. How it the revelation of experience? It is purer than purity.

 Bhavartha is as follows- someone may think that all  the paryayas of gyan are impure, but it is not so. The reason is that just as gyan is pure, in the same way the paryaya of gyan is nature of substance hence it is pure form. But there is something more- On consideration of paryaya only it generates vikalpa, the experience is nirvikalpa, hence upon experiencing  the substance only, all the paryaya are also gyan form only, hence just gyan is worth experiencing. And how is the exposition of experience? Which has swallowed all the dravyas of the form of jiva, pudgala, dharma, adharma, kaal, akash, along with their past, present and future infinite paryayas, its essence is like a divine medicine due to which it is engrossed.

 Bhavartha is as follows- Someone consumes divine medicine which causes generation of waves in all the body, in the same way gyan is capable of knowing all the dravyas hence complete body is consumed with waves of bliss.

Shloka 142 : Some jiva undertakes to indulge in activities opposite to path of Moksha on his own, without the consent of Jina  and undergoing lots of suffering, he carries them out; that is his choice. Some other jiva, following  the path of Moksha as described by Jina in certain aspects,  undertakes Mahavrita and penances for considerable time with suffering indulging in karmas; that is his choice. However those activities do not result in Moksha. The knowledge alone is the real nature of Moksha and a pleasant state, which does not involve sufferings and diseases etc. and can be experienced by self on his own.

In this way the knowledge cannot be realized without having the quality of knowledge  by any other means in spite of undergoing lot of sufferings.  

Kalash 10/142: Those jivas who are corrupted from experience of shuddha nature, it has already been told that they definitely cannot attain knowledge form substance devoid of all vikalpas of differentiations without having capability of experiencing shuddha nature, in spite of making thousands of efforts. How is the state of knowledge? Explicitly it is Moksha form in every possible way. And how is it? It is free of all miseries and anxieties. And how is it? It can be experienced by own self.

 Bhavartha is as follows- The quality of gyan can be experienced by the quality of gyan only. By some other means it cannot be experienced. How is the mass of Mithya Drishti jivas? They carry out different efforts by means of pure shubhopayoga form manifestations, study of Jain Sutras, recollection of nature of jiva etc. dravyas   again and again, devotion towards five Parameshthis etc. ; they can do it, even so the attainment of shuddha nature would be by means of shuddha gyan only, How are the activities? They are naturally painfully difficult.

 Bhavartha is as follows- All the activities are painful. They are not blissful like the experience of shuddha nature. And how is it? It causes delusion that all the karmas would be destroyed leading to moksha which is untrue. And how are the Mithya Drishti jivas? Free of violence, untruth, theft, non celibacy, non possessions and tolerance of great hardships  which they are practicing since long with great difficulties, they can do it but this does not lead to destruction of karmas.

Shloka 143: O bhavya people! This state of knowledge is not attainable through acts, but easily through the practice of natural  knowledge- know this actually for sure. Hence whole world should use the power of practice of own knowledge and make efforts to practice the knowledge.

Kalash 11/143: For this reason the existent corpus of jivas of the three loks should make effort for practice of nirvikalpa gyan form substance in continuous uninterrupted manner.

By which means? By the capability of direct experience of shuddha gyan. Since the state of gyan is unattainable with all other activities for sure. And ? The shuddha gyan is naturally attainable by continuous experience.

Bhavartha is as follows- Relinquishing the attachment towards the Shubha ashubha form activities, only experience of shuddha nature is the means. 

Shloka 144: Since the gyani alone is the keeper of the precious consciousness form jewel, hence he alone is Deva.

How is he ? – Not imaginable- i.e. which cannot be imagined by anyone – having such powers. Which fulfils all the objectives- having such nature, what other possessions the gyani needs ? i.e. nothing is required.

Kalash 12/144: The Samyak Drishti Jiva continuously experiences the nirvikalpa consciousness form substance. Knowing what ? The pure knowledge state is the means for meeting the objective of destruction of four gati form worldly miseries and attainment of bliss beyond senses. All the vikalpas are external to the experience of pure nature.

Elaboration- Shubha ashubha form kriyas, ragas etc. form vikalpas or thoughts of divisions of dravyas etc. all vikalpas, whose careful practice or conduct or recollection do not serve any purpose. Why so ? The reason  is that shuddha jiva substance having shuddha gyan experience itself is like Chintamani jewel. Know this for sure , there is no deception.

 Bhavartha is as follows- Just as some fortunate jiva has Chintamani jewel in his hands  then all his wishes come true. That jiva does not bother to collect iron, copper, etc. metals. In  the same way the Samyak Drishti jiva has Chintamani jewel of the form of experience of shuddha nature, due to which all the karmas get destroyed. Supreme Paramatma state is attained. Bliss beyond senses is acquired. That samyak Drishti jiva does not collect vikalpas of activities of shubh or ashubha nature since they do not serve any purpose. And how is it? Whose glory is beyond words, it is such. And how is it? Supremely venerable.

Shloka 145: In this way, discarding all ownership in overall sense, now that gyani desirous of discarding ignorance cause of misconception of self and others, gets prepared for discarding  each ownership specifically individually.

Kalash 13/145: At this point the author of this granth wishes to say something more. How is the author of the Granth?  How do the Mithyatva bhava of jivas which is of the form of oneness with karmas can be eliminated- it is his desire. What does he want to say? He advises to give up possession of other dravyas by naming them individually with their details.

Till now what has been told ? That all the materials of the form of afflictions of pudgala karma,  they are materials pertaining to other dravyas, hence are discardable. Thus the renunciation of other dravya has been told.

Now something more is being told specifically. It is this way- All the other dravyas are discardable, it has been told. Now anger is other dravya hence can be discarded. Pride is other dravya hence is discardable. Food is other dravya hence can be abandoned. Drinking water is other dravya hence is discardable. How is possession of other dravyas? It is the cause for oneness form ordination of dravya karma, bhava karma, no karma with shuddh consciousness form substance.

Bhavartha is as foillows- Mithya Drishti jiva has spirit of oneness between jiva and karmas hence to him the possessions of other dravyas are applicable. Samyak Drishti has differentiating knowledge, hence the possession of other dravyas does not apply to him. With such background  it would be further elaborated next.

Shloka 146: Although gyani experiences the effects of the fruition of previously bonded karmas; in spite of it, due to the lack of attraction towards them, definitely those pleasures do not become possessions.

Kalash 14/146: If due to some reasons the Samyak Drishti jiva has body etc. all the objects of enjoyments- then let them be. The Samyak Drishti does not subscribe to the notion that he has interest in enjoyments of objects of pleasure. Why? Since he is Samyak Drishti, hence he has become free of raga, dwesha, moha pertaining to the objects of pleasures.

Here someone enquires that why does the detached Samyak Drishti jiva has so many objects of pleasure? The answer is as follows-  Prior to generation of Samyaktva, he was Mithya Drishti jiva with raga, hence on account of raga bhavas he accrued bondage of gyanavarana etc. karmana vargana in his Pradesh which are now fructifying.

 Bhavartha is as follows- With the elimination of raga, dwesha, moha form manifestations, the enjoyments of dravya form external objects of pleasure is not  cause for bondage, instead it is cause for Nirjara. Hence Samyak Drishti jiva enjoys different objects of pleasure but he is not engrossed in them hence bandh does not accrue, Nirjara of the previous bonded karmas is attained.

Shloka 147:  Vedya-Vedak bhava are borne out of nimitta of karma hence they are vibhava bhavas, not swabhava bhava. They are transient i.e. destroyed every samaya. Hence gyani people do not indulge in desiring any bhava. They also do not desire any enjoyments of future. Thus gyani is totally detached having bhavas of reclusion.

Kalash 15/147: For this reason the Samyak Drishti jiva does not consider the different types of materials acquired upon fruition of karmas as means for happiness and rather believes them to be cause for misery.

 How is the Samyak Drishti jiva? He manifests in complete renunciation  form by means of purity of mind, speech and body pertaining to all the karma generated materials. Why is he so? He knows that definitely what has been desired at sometime, that is never acquired. It is like this only. Due to what reason? The object which has been desired and the desire form impure manifestation of jiva, both are impure destructible karma generated which are different at every moment. Something is desired and something else is received.

 Bhavartha is as follows- The impure ragas form manifestation and the sensual objects, both are destructible at every moment, hence are not nature of jiva. For this reason the Samyak Drishti jiva has complete renouncement of all such bhavas. Therefore  Samyak Drishti does not have bondage and only Nirjara.

Shloka 148:  Gyani is devoid of taste of raga, hence karmas do not form possession bhavas  of gyani. Just as some cloth without prewashing  with  Alum etc.  does not absorb colour and it does not become coloured.

Kalash 16/148: All the activities of enjoyments of sensual subjects are definitely not accepted by Samyak Drishti jiva as his own. For which reason? Since he is devoid of the attachment towards the karma produced enjoyments and has such bhavas.

 An example is given- Just as in this Lok, a cloth which has not been submerged in alum etc. and then coloured, it does not get coloured and it remains untouched with colour.

Bhavartha is as follows- Samayk Drishti jiva has enjoyments of five senses which he duly enjoys also. However internally he does not have raga, dwesha, moha bhava. For this reason, he does not have karma bondage. Only Nirjara accrues. Just as cloth does not get coloured without alum.

Shloka 149: The Gyani by nature are having enjoyment of their own nature opposite to that of all ragas, hence in spite of being surrounded by karmas they do not get affected by any of the karmas.

Kalash 17/149: For this reason, the jiva who is engaged in experiencing shuddha form of self, whose vibhava form manifestations have been eliminated,  for that reason manifests in shuddha dravya form. Therefore, his nature is free of eternal ordinations of raga, dwesha, moha form manifestations.

For this reason although the samyak Drishti jiva enjoys different kinds of subjects of enjoyments of five senses  provided by fruition of karmas and attains happiness unhappiness, even so he does not accrue bondage of gyanavarana etc. karmas of eight types.

Bhavartha is as follows- Since internally he does not have affinity, hence bondage does not accrue. Only Nirjara is attained.

Shloka 150: In this world, whatever be the nature of a thing, its nature is independent- that is the reality. Hence if someone desires to change that nature into that of another nature, he can never change that.

By this logic the knowledge always remains of the nature of knowledge and that knowledge cannot change into ignorance anytime- this is for sure.  Hence O gyani! You enjoy the enjoyments due to  fruition of karmas, you do not accrue bondage due to the misdeeds of others in this world.

Kalash 18/150: Here someone enquires that although the Samyak Drishti has pure manifestations, even then he is enjoying subjects of five senses hence with such enjoyments does he not accrue bondage of karma?

The reply is as follows- he does not have bondage of karmas. O Smayak Drishti jiva! The subjects of enjoyments which you have acquired by means of fruition of karmas and are enjoying them, then do so, even then you do not have influx of gyanavarana etc. karmas. Which bandh is not  there? The bandh which is generated with the enjoyments of subjects of enjoyments.

Bhavartha is as follows- The Samyak Drishti jiva does not have bandh in spite of enjoyments of sensory subjects and only Nirjara is attained. The reason is that Samyak Drishti jiva is surely completely pure in respect of manifestations. Such is the nature of thing. So long as manifestations are pure, the external subjects of enjoyments do not cause bondage. Such is nature of thing. Here someone doubts that the Samyak Drishti jiva is enjoying , so while enjoying he would have raga form impure manifestations and due to those raga manifestations he would have bondage, but it is not so. The reason is that the nature of thing is such that with attainments of pure knowledge, the subjects of enjoyments, in spite of enjoying those subjects, do not convert him into impure form. Howsoever be the enjoyments of subjects, even so the pure knowledge remains in its pure shuddha knowledge form only. Such is the nature of thing.

The soul dravya which has manifested in shuddha nature form , that in spite of enjoying different subjects of enjoyments in past, present and future times, does not manifest in vibhava ashuddha ragas etc. form. How is the knowledge? It has manifested in permanent shuddha jiva dravya form and is not destructible like the webs of deception.

Further with example the nature of thing is established- The reason due to which some thing has a specific nature, its is eternal, for that thing it is so only. Just as the nature of conche shell is white and appears white, in the same way the manifestation of Samyak Drishti jiva remains pure. Some other thing cannot change the nature of thing by any means.

Bhavartha is as follows- The conche shell is white by nature so the shell in spite of consuming black soil, yellow soil, different coloured soils forms, remains in the white form. Such is the nature of thing naturally. In the same way the Samyak Drishti jiva has shuddha manifestations devoid of raga, dwesha, moha by nature. Although that jiva enjoys different subjects of enjoyments,  even then he manifests in pure manifestation form. Due to subjects of enjoyments, he does not manifest in impure form , such is the nature of thing, therefore the Samyak Drishti does not have bondage of karma but only Nirjara.

Continued…..