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…..