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……