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…..