Samaysar Kalash Teeka …19

 

Shloka 253:  Animal (ignorant) i.e. absolutely Ekantvadi believes soul to be several dravyas form and without realising the absence of other dravyas in own soul, takes recourse to all other dravyas considering them to be own dravya. The syadvadi knowing the absence of the other dravyas, engages within own dravya only. 

Kalash 7/253: Bhavartha is as follows- Some Mithya Drishti jiva believes the thing to be dravya form only and does not accept paryaya form. Hence imagines all the gyeya substances to be immersed in gyan. He says- Knowing heat the gyan is hot, knowing cool, the gyan is cold. To him the answer is as follows- Although gyan is knower of the gyeya, but the qualities of gyeya remain in gyeya and gyan does not have qualities of gyeya.

The same is elaborated- Surely the Ekantvadi Mithya Drishti jiva being incapable to establish the nature of substance gets immensely frustrated. Why? While knowing gyeya the gyan has manifested in the shape of gyeya, in such paryaya of gyan, the delusion of nirvikalpa existence alone form gyan substance is present.

Bhavartha is  as follows- Just as while knowing hot, the gyan manifests in the shape of hot, by seeing this the Mithya Drishti jiva believes the gyan to have hot nature. How ? Since eternal times his nature has been corrupted by Mithyatva ordination. Why is it so? All the dravyas have their natures immersed in the jiva, he imagines jiva to be such. Mithya Drishti jiva believes thus. The belief of Ekantvadi is incorrect and that of Syadvadi is true. The Anekantvadi can establish the gyan alone form jiva substance and experience it. Samyak Drishti jiva is such. How is the Syadvadi? In the gyan the images of gyeyas are reflected which he experiences. This is different from gyan substance , therefore it is nasti from that aspect.

Bhavartha is as follows- All the gyeya gets illuminated in the gyan but it remains gyeya form and not gyan form. How is the Syadvadi? He is free of flaw of Mithyatva and his experience of gyan  is devoid of ragas etc. impure manifestation, with such grandeur.

Shloka 254: Animal (ignorant) i.e. absolutely Ekantvadi engaging in the activities of gyeya objects in different external places, without accepting the existence of own soul in in own kshetra (place) destroys himself. The Syadvadi knowing the gyeyas in different kshetras (places), knows the existence of own soul  in own kshetra, hence does not get destroyed.

Kalash 8/254: Bhavartha is as follows- Some Mithya Drishti jiva believes the substance to be paryaya form and not dravya form. Hence all the groups of Pradesh which are the base of all substances are known by Gyan. While knowing the Gyan manifests in their shape form. It is known as other kshetra. That kshetra is believed as kshetra of gyan. The Ekantvadi Mithya Drishti does not believe that the Pradesh of consciousness alone which is kshetra of gyan is absolutely different.

Towards him the answer is that gyan substance knows other kshetra but it remains in own kshetra form. The kshetra of others is not kshetra of gyan. The same is elaborated- The Ekantvadi Mithya Drishti jiva melts like hailstones. He cannot establish that jiva substance is gyan alone. Definitely it is so. How is the Ekantvadi? The relation of gyeya-gyayak is such that his conscious Pradesh manifests in the form of shape of all the Pradesh of all the dravyas which are different from his own and he believes the kshetra of gyan to be limited to that only, such is the Ekantvadi Mithya Drishti jiva.

Since eternal times he is such. And how is Mithya Drishti jiva? The soul has always manifested in other Kshetra form, he believes and experiences the jiva substance to be such. Such is the Mithya Drishti jiva. But the way Ekantvadi tells, the thing is not so but it is as the Anekantvadi believes.

Bhavartha is as follows- He can establish the form of substance. How is Syadvadi? He believes that the gyan has manifested in own entity form of own conscious Pradesh different from that of all other dravyas. And how is it? He knows the gyeya-gyayak relation to be such that the gyeya is reflected in gyan substance.

 Bhavartha is as follows- Gyan alone form jiva substance knows other kshetra, it is natural. But he remains in own Pradesh and not in other Pradesh, thus believes Syadvadi jiva. Therefore he can establish the substance – experience it.

Shloka 255: Animal (ignorant) i.e. absolutely Ekantvadi believes that the  shapes of own consciousness are in accordance with the shapes of gyeya objects in other kshetras hence I would become pervasive in other kshetras instead of remaining in own kshetra and hence destroys self by forgoing the shapes of own consciousness as well as those of gyeya objects. Syadvadi remaining within own kshetra knowing the absence of self in other kshetra, does not forgo the shapes of own consciousness in spite of discarding the gyeya objects and therefore does not get destroyed.

Kalash 9/255: Bhavartha is as follows- Some Mithya Drishti ekantvadi jiva is such that he believes the thing to be Dravya form only and not paryaya form. Therefore while knowing the Pradesh of gyeya substance, he believes the gyan to be impure. Such is the nature of gyan- it is paryaya of gyan- this he does not believe. Towards him the answer is that the gyan substance is within own Pradesh  which knows the Pradesh of gyeya, such is the nature, it is not impurity, thus believes Syadvadi jiva.

The same is elaborated- Ekantvadi Mithya Drishti jiva  has failed in realizing the nature of substance- he has failed to experience it. How has he failed? Being zero with respect of tattva gyan. And how is he? The Pradesh of gyeya which are known in knowledge, he discards them along with the Pradesh of gyan also i.e. he believes them to be Nasti (non existent) form. And how is he? The Gyan substance which manifests in the shape of Pradesh of gyeya substance in paryaya form, such gyan is impure, with such consideration he discards it, such is Ekantvadi. How does the manifestation of gyeya make the gyan despicable? By making the conscious Pradesh of gyan to be unstable.

Bhavartha is as follows- The Ekantvadi Mithya Drishti jiva believes that if the gyan substance be free of the knowledge of Pradesh of gyeya then it shall be pure. Towards him the Syadvadi says that it is not as the ekantvadi believes. It is as the Syadvadi believes. The jiva with Anekant vision does not believe that while knowing the Kshetra of gyeya the gyan substance is zero from aspect of own Pradesh. The Gyan substance knows the Kshetra of gyeya but it is not of the form of Kshetra of gyeya. The Gyan while manifesting in the form of shape of Kshetra of gyeya, the gyan has remained in own Kshetra form. This gyan substance remains within own Pradesh, thus experiences Syadvadi.

 And how is he? The Gyan has manifested in the form of shape of  gyeya substance even then it  is not Kshetra of gyan, thus believes Syadvadi. And how is he ? The paryaya of gyan has manifested in the form of shape of other Kshetra, even then it is capable of experiencing the Pradesh of gyan substance differently from them . Therefore the Syadvad establishes the nature of substance while Ekantvad destroys the nature of substance. For this reason the Syadvad is venerable. 

Shloka 256: Animal (ignorant) i.e. absolutely Ekantvadi viewing the destruction of gyeya objects which were known earlier, considers the knowledge also to be destroyed along with them, and gets destroyed himself. The Syadvadi, in spite of destruction of gyeya objects, believes the existence of own self from aspect of own kaal and hence does not get destroyed.

Kalash 10/256: Bhavartha is as follows- Some Mithya Drishti jiva believes the substance to be paryaya form alone and not dravya form. For this reason the gyeya substance has several different states pertaining to past, present and future times. Accordingly the paryaya of gyan has several different states. Of them the first state pertaining to gyeya gets destroyed. Upon its destruction the different state of gyan paryaya manifested in its shape form also gets destroyed. With the destruction of that state the Ekantvadi believes the destruction of gyan substance also.

Towards him the solution is as follows- The gyan substance gets destroyed from aspect of different state. From aspect of dravya the knowing-ness state is permanent, neither it gets generated, nor destroyed. Such explanation is given by Syadvadi. The same is elaborated- The Ekantvadi has failed in establishing the form of substance. Surely it is so. How is Ekantvadi? He is absolutely zero with respect to knowledge of existence of substance. And how is he? The knowledge of gyeya state alone is gyan and there is no other gyan substance other than that. Not even an iota. He considers in such experience form. And how is he? He believes the destruction of gyan alone form jiva substance with the destruction of gyeya form gyan paryaya  some time at a later stage. Such is Ekantvadi Mithya Drishti jiva.

 To him the Syadvadi addresses- It is not as described by Ekant Drishti. It is as believed by the Syadvadi. The Syadvadi experiencing the knowledge form jiva substance at all times is firm with Anekant. How is he firm? The gyan paryaya has several divisions manifested in the form of gyeya pertaining to all gyeyas which take different paryaya forms. In spite of their destructions he remains firm. And how is he? The syadvadi jiva experiences the asti-ness(presence) of the gyan form jiva substance in permanent gyan alone form state at all times.

Shloka 257: Animal (ignorant) i.e. absolutely Ekantvadi believes the existence of the knowledge only at the kaal of knowing the gyeya objects hence consumed with taking recourse to external gyeyas, wandering externally he gets destroyed. The Syadvadi knows the absence of own soul from aspect of kaal of other gyeyas and existence from aspect of own kaal, therefore taking recourse to own gyan different from other gyeyas, he does not get destroyed. 

Kalash 11/257: Bhavartha is as follows- Some Mithya Drishti ekantvadi is such that he believes the substance to be dravya form alone and not paryaya form. Hence all the states of gyeya are known to the gyan and knowing them it has manifested in their shape form. All these are paryaya of gyan and the Mithya Drishti  believes those paryayas to be existence of gyan.

Towards him the answer is as follows- The existence of gyan is not by manifestation in the gyeya shape form  gyan paryaya alone. The Ekantvadi fails in establishing the nature of substance. How is ekantvadi? The existence of gyan is definitely by taking recourse to all the dravya form gyeya, such is whose deluded mind. And how is he? While knowing all Jiva etc. gyeya substances, at that time only, the gyan form substance has existence, he experiences thus. It is so only.

Towards him the Syadvadi establishes the nature of substance. The  Anekantvadi is capable of establishing the nature of substance. The gyan form jiva substance is non existent with respect to the time of gyeya state  such is the consideration of syadvadi. In gyan form jiva substance remaining indestructible eternally with the capability of knowledge which is the nature of dravya, I am jiva substance indestructible gyan form, thus experiences the Syadvadi.

Shloka 258: Animal (ignorant) i.e. absolutely Ekantvadi  knows only the bhavas pertaining to other objects and does not know the glory of own swabhava, therefore taking recourse to external objects only he gets destroyed. The Syadvadi in spite of gyan bhava taking the shape of gyeya objects knows the existence of gyan bhava by own swabhava, hence he does not get destroyed.

Kalash 12/258: Bhavartha is as follows- Some Ekantvadi Mithya Drishti jiva believes the substance to be paryaya form alone and not dravya form. Hence the gyan knows the bhavas of the gyeya substances and manifests in their shape form . Therefore he believes the existence of gyan substance by the shape of gyeya in the gyan paryaya. His own capability is different which he does not believe.

Towards him the Syadvadi explains that the gyan alone form jiva substance knows all the bhavas of gyeyas which is natural. While knowing them he is asti form with own gyan bhava. Ekantvadi fails to establish the form of substance. The paryaya of gyan has manifested in form of all the bhavas of gyeya substance, thus resting in external substances. Why is it so? By the false belief that the existence of the gyan substance is in the form of paryaya of gyan in bhava of gyeya. And how is Ekantvadi? He is totally devoid of realising the own bhava of jiva which is his nature.

Bhavartha is as follows- The Ekantvadi does not believe the existence of own nature. The Anekantvadi does not get destroyed since he can establish the form of gyan form substance. His experience is firm in the existence of own bhava.  The gyeya form jiva etc. substances are existent in their own bhavas and the paryaya of gyan quality of jiva has manifested in the shape of their existence, the existence of gyan alone is different.

Shloka 259: Animal (ignorant) i.e. absolutely Ekantvadi believes all other bhavas to be own bhava form, abandoning own Shuddha swabhava, engages in all other bhavas with waywardness. The Syadvadi, in spite of knowing the other bhavas, experiences own Shuddha gyan swabhava to be different from all other bhavas and remains undisturbed.

Kalash 13/259: Bhavartha is as follows- Some Ekantvadi Mithya Drishti jiva believes the substance to be dravya form alone and does not accept paryaya form. Therefore gyan knows the infinite bhavas of all the gyeya substances; while knowing them the gyan manifests in the form of gyeya bhavas, thus noticing the Mithya Drishti Ekantvadi believes the gyan substance to be equal to the bhavas of the gyeya. Towards him the Syadvadi provides the solution that it is the nature of gyan form jiva substance to know all the bhavas of gyeya and while knowing it manifests according to their shapes. However the bhava of gyeya remains in gyeya and not in gyan substance. The gyan manifests in paryaya form of knowing hence the existence of gyan substance is different. This is stated- The Mithya Drishti Ekantvadi without knowledge of venerable-despicable manifests in autocratic manner.

Bhavartha is as follows- He does not consider the bhava of gyeya to be different from gyan. All the bhavas of gyeya he believes to be within gyan, he thinks that gyeya does not exist at all. How is the Ekantvadi? He experiences the gyan alone form jiva substance in wrong manner. Why does the adversity occur? Because he imagines the existence of all the bhavas of guna-paryaya form divisions of  jivas etc. form gyeya substances to be within gyan alone form jiva substance.

Bhavartha is as follows- All the bhavas of dravyas are subjects of knowledge. The gyan manifests in the form of their shapes hence he believes all the bhavas belong to gyan. He does not accept different existences of gyeya and gyan. And how is he? All the subjects of senses of the form of touch, taste, smell, colour, sound and mind, speech, body and different kinds of bhavas of gyeya – within them my body, my mind, my speech, my touch, my taste, my smell, my sound, my colour etc. other bhavas are considered to be own while manifesting. Mithya Drishti does not consider any bhavas as other’s; such is ekantvadi.

Towards him the Syadvadi provides solution- the way the Mithya Drishti Ekantvadi believes it is not so, it is as per how the Syadvadi believes. The Anekantvadi manifests being free of Mithyatva. How is the Syadvadi? He strongly experiences the knowingness form capability of gyan substance. How is he? The gyan has manifested in all the bhava form shapes of all the gyeya, he believes the existence of gyan substance to be of that form. Thus his Drishti is true by abandoning the wrong concept. The Syadvadi has such unerasable experience.

Shloka 260: Animal (ignorant) i.e. absolutely Ekantvadi observes the gyan being generated and destroyed in accordance with the shape of gyeya objects, therefore considering the soul to be absolutely transitory on account of transitory paryayas, destroys himself. Syadvadi in spite of viewing the gyan being generated and destroyed in accordance with the shape of gyeya objects, experiences the consciousness bhava permanently and hence does not get destroyed.

Kalash 14/260: Bhavartha is as follows- Some Mithya Drishti Ekantvadi believes the substance to be paryaya form only and not dravya form. Therefore his gyan of the indivisible stream flow form keeps generating-destroying at every moment. Hence the destruction of paryaya he believes to be the destruction of jiva dravya. Towards him the syadvadi provides the explanation that Jiva substance keeps generating destroying from aspect of paryaya while from aspect of dravya jiva it is always permanent.

 The Ekantvadi jiva fails to establish the form of shuddha jiva substance. In the Ekant form with the destruction of paryaya at every samaya he believes the destruction of substance also. Why ? He considers the soul to be having several divisions on account of different avibhag praticcheda of gyan quality which is of the form of stream of generation-destruction. To him the Syadvadi addresses- it is not so. Anekantvad can establish the form of substance. He experiences the gyan only form jiva substance directly at all times. In what form? In the form of jiva substance being gyan form. How is syadvadi? At all times the jiva substance is unerasable singular form which he experiences. ,

Shloka 261: Animal (ignorant) i.e. absolutely Ekantvadi, desires the gyan to be absolutely permanent different from continuously generating and destroying consciousness manifestations; but there is no other manifester other than manifestations. The Syadvadi knows that though the gyan is permanent from aspect of dravya but gyan is transitory also from aspect of continuously generating and destroying manifestations of consciousness; which is the nature of substance.  

Kalash 15/261: Bhavartha is as follows- Some Mithyadrishti Ekantvadi believes the substance to be dravya form and not paryaya form. For this reason he considers the gyan which manifests  in the shape of gyeya while knowing all the gyeyas as impure and does not accept paryaya form of gyan. This is resolved by Syadvadi that the gyan substance from the aspect of dravya is permanent while from aspect of paryaya it is temporary. Therefore while knowing all the gyeya, the gyan manifests in gyan paryaya form as per the shape of gyeya, which is the nature of gyan and is not impure.

The same is elaborated- Ekantvadi believes in contradictory manner that the paryaya of gyan quality should remain substance form permanently without manifesting in the knowledge of gyeya without having the impurity of manifesting in paryaya form in generation-destruction form as knower of gyeya. He wishes the gyan to be same at all the times without any vikalpas i.e. the jiva substance be of the form of stream of gyan substance.

The syadvadi resolves it- Anekantvadi experiences the gyan alone form jiva substance as same without any vikalpa at all times with same taste. Although in that the transitory nature also occurs on account of paryaya. How is Sayadvadi? As  described earlier, he  experiences the jiva dravya to be gyan alone in indestructible form. Why ? On account of bhava that some paryaya gets generated and some gets destroyed. Bhavartha is as follows – Syadvadi experiences that the jiva substance is transitory from  aspect of paryaya.

Shloka 262: In this way Anekant i.e. Syadvad campaigning in the gyan form soul substance to the ignorant jivas is experienced by themselves.

Kalash 16/262: In the above described manner, the Syadvad with own power is forcibly adopted definitely. Who adopts it? Those Mithya Drishti jivas who are engrossed in the above described ekantvad.

Bhavartha is as follows- The Syadvad is such a proof that after listening to it even the ekantvadis also adopt it. How is syadvad? It establishes the jiva dravya to be gyan alone form.

Bhavartha is as follows- the jiva substance is gyan alone and this can be established by Syadvad but not Ekantvadi.

Shloka 263: Anekant i.e. Syadvad, thus established  the nature of substance the way it is. This Anekant only is the hindrance free principle of Jina which describes the true nature of substance. No  babbling has been carried out based upon someone’s false imagination. Hence O Wise ones! With careful thoughts, experience it directly with inference-praman.

Kalash 17/263: With this the description of syadvad is  completed. How is Anekant? It establishes the Anekant-ness by means of Anekant-ness forcibly. With whom? The nature of jiva . How is anekant? It is preached by omniscient Veetrag. And how is it? Their preachment is unerasable.

Continued….

Samaysar Kalash Teeka …18

 

11. Syadvad Adhikar

Shloka 247:  Now for the cleansing of syadvad, we reconsider the arrangement of nature of substance and means-objective bhava.

Kalash 1/247 : The Samaysar shastra has been concluded which has told that the jiva dravya is gyan alone. Further now some additional meaning is stated.

Bhavartha is as follows- The Gatha Sutras as described by the author Kundakundacharya deva have been completed. The commentator Amrit Chadra Suri has described the Teeka also. Now Amrit Chandra Suri further says something. What does he say- The way the nature of jiva dravya is Gyan alone is explained further. And what does he say- With the destruction of karmas which is the cause for Moksha, the form of the thing realised is stated. The objective of the explanation is told- The way the syadvad is established in gyan alone form jiva dravya – in singular entity asti-nasti (presence-absence), ek-anek (one-many), nitya-anitya (permanent-temporary), etc. form anekantness (plurality) are established here.

Bhavartha is as follows- Someone doubts that Jain principle is Syadvad based. Here the jiva dravya is stated to be gyan alone which is ekant (singularity) and syadvad was not revealed? The answer is that by telling jiva dravya as gyan alone the anekantness gets established. How it is established is explained now, listen carefully.

Shloka 248: The knowledge of the animal (ignorant), being fully dependent upon the subjects of knowledge thereby surrendering his own capabilities, thus being totally swallowed by the external substances, gets destroyed. On the other hand the Syadvadis believe that the knowledge is by nature knowledge form ( in spite of  taking gyeya form it does not forgo its gyan nature). With such conviction, the gyan of syadvadi explicitly illuminates.

Kalash 2/248: Bhavartha is as follows- In the nature of jiva being gyan alone, there are four questions which need to be considered. Which are they?

1) Gyan is dependent upon the gyeya or it is independent?

2) Gyan is ek (one) or anek (many) ?

3) Gyan is asti (presence) form or nasti (absence) form?

4) Gyan is nitya (permanent) or anitya (temporary)?

Their answers are as follows- All the substances are dravya form and paryaya form. Hence gyan is also dravya form as well as paryaya form. Its details-

1). By telling dravya form, the gyan alone form substance is nirvikalpa while by telling it to be paryaya form the gyan manifests in the form of image of gyeya while knowing the own gyeya or other gyeya.

Bhavartha is as follows- the manifestation in the form of knowing the gyeya is paryaya of gyan, hence by telling gyan in the paryaya form, the gyan is dependent upon the gyeya. On the other hand by telling gyan as substance alone, it is dependent upon self. This is the answer to the first question.

2). By telling the gyan to be paryaya alone, gyan is many while by telling it to be substance alone, it is one.

3) Gyan is nasti form while being described as paryaya form while upon consideration as substance form gyan is asti form.

4) Gyan is anitya form upon consideration as paryaya alone while upon consideration as substance alone it is nitya.

These explanations only are called as syadvad. Such is the nature of thing and this way only the substance gets established. Some Mithya Drishti jivas believe the substance to be substance form only and do not believe the same substance to be paryaya form. Thus they believe it to be completely substance form or completely paryaya form . Such jivas are called as Ekantvadi Mithya Drishti. The reason is that without believing the substance form by believing it to be paryaya form alone, it does not establish even the paryaya form. There are several arguments which shall be described later. Or, without accepting paryaya form by believing substance alone the thing is not established as substance alone. There too, many arguments are there which shall be described later.

In between some Mithya Drishti jiva believes gyan to be paryaya form only and not substance form. By believing thus he believes gyan to be dependent upon the gyeya. For him the explanation is as follows- in this ekant way the gyan does not get established. Hence gyan is dependent upon  the self, this is stated- By accepting like ekantvadi Mithya Drishti that gyan is dependent upon gyeya, the existence of shuddha jiva gets destroyed i.e. the he does not have Astitva or substance form.

Bhavartha is as follows- As per ekantvadi the absence of thing is established but presence is not established. The reason is that Mithya Drishti believes it to be so. How is the gyan? It is completely swallowed by the gyeya substance.

 Bhavartha is as follows- Mithya Drishti jiva believes that the gyan is not substance form and it is generated from gyeya. There also, it is generated at that moment and gets destroyed at the same moment. Just as the knowledge of pot is in the presence of pot. The feeling is that when pot is there then the knowledge of the pot is there. When pot was not there then knowledge of pot was also not there. When pot will not be there then also knowledge of pot shall not be there. Some Mithya Drishti jiva without accepting gyan substance , believing gyan to be paryaya alone, believes thus. And how does he believe the gyan to be-  By knowing the gyeya the gyan got destroyed from its roots and therefore it does not even have the name gyan. Thus is believed by Mithya Drishti Ekantvadi jiva. And how does he believe gyan to be – it is generated from gyeya and got destroyed with the gyeya. Thus it is generated from gyeya substance completely .

 Bhavartha is as follows- So long as wall is not there the painting shall not be there, when wall is there then it shall be there and when wall is not there then it shall not exist. From this the feeling emerges that the doer of the painting is wall completely. In the same way, when pot is there the knowledge of pot is there , when pot was not there the knowledge of pot also was not there, when pot will not be there then knowledge of pot also shall not be there. From this the feeling emerges that the karta of gyan completely is gyeya. Some agyani ekantvadi believes thus therefore in the faith of agyani the gyan substance is not existent.

 In the faith of syadvadi the gyan substance is existent. It is not in accordance with ekantvadi but in accordance with syadvadi. The Samyak Drishti jivas believe the existence to be dravya form and paryaya form.  In their faith the gyan substance does not get generated by gyeya or destroyed with gyeya, but it is as it is by itself different from gyeya.

In the faith of Ekantvadi it got eliminated from roots, while same gyan in the faith of syadvadi appeared as substance form. How did it appear? Eternally the self established nature of substance is explicit, by experiencing the gyan substance along with logic.

How the logic and experience together occur is described- The substance is by own nature substance. By experiencing thus the experience is generated and the logic also gets revealed. The experience is nirvikalpa. The logic is gyan substance upon consideration of dravya form it is own form while upon consideration of paryaya form it is generated from gyeya.

Just as gyan substance is gyan alone in dravya form while in paryaya form it is knowledge of pot alone. Therefore upon observing the paryaya form with presence of pot the knowledge of pot is there and in the absence of pot it is not there- it is thus only. Upon experiencing the dravya form the knowledge of pot is not seen, the gyan alone is seen . Then different from pot the self established own natured substance is present. In  this manner by establishing the Anekant the nature of substance is established. If pot were the karta of knowledge of the pot from aspect of ekant, and not gyan substance then it should be such that just as person sitting next to pot has knowledge of pot then some other substance kept near the pot should also have knowledge of the pot. By this logic, if pillar is close to pot then pillar should have knowledge of the pot , but it is not seen. Therefore this bhava is generated that the one having capability of knowledge, by his sitting next to pot and upon seeing the pot and thinking, the knowledge of pot form paryaya of gyan gets manifested. Therefore syadvad establishes the nature of thing while ekantness destroys it.

Shloka 249: The animal(ignorant) believes that the entire world is gyan form i.e. own form. In this way considering self and the world to be indifferent , believing self to be world form , the ekantvadi manifests in a wayward manner like an animal everywhere without sense of right and wrong. On the other hand the Syadvadi believes that the thing which is one with its own nature, the same thing is different with respect to nature of others. Hence though gyan is one with own nature, but with respect to the nature of other gyeyas it is different i.e. in spite of taking the shape of gyeyas, it is different from them. 

Kalash 3/249: Bhavartha is as follows- Some Mithya Drishti believes the gyan to be dravya form and does not accept paryaya form. Therefore the way he believes the jiva dravya to be gyan substance form, in the same way he does not believe the gyeya i.e. pudgala, dharma, adharma, akash, kaal dravya to be gyeya substances and believes them to be gyan substance.

Towards him the explanation is as follows- Gyan knows the gyeya which is the nature of gyan. Even so the gyeya substance is gyeya form and not gyan form. The Ekantvadi Mithya Drishti jiva being autocratic without differentiating the despicable and venerable, considering entire three loks to be venerable, manifests  unscrupulously. Like whom? Like Tiryanch (animals). How does he conduct? I am the world, thus believing he conducts being world form. Why is it so? The reason is that all gyeya substances are being accepted strongly as gyan substance form in the intellect. Why does such strong belief occur? The reason is that it is believed that the three lok form what all is there, it is gyan substance form.

 Bhavartha is as follows- Gyan substance in paryaya form is gyeya form but Mithya Drishti does not believe the paryaya form distinction. He considers entire gyeya to be gyan substance form. Towards him the answer is as follows- gyeya substance is gyeya form and not gyan form. The same is stated- The way Ekantvadi tells, in that way the gyan is not established as substance form. The way the Syadvadi tells, in that way the gyan gets established as substance form. The reason is that Ekantvadi believes that entire thing is gyan substance , by believing so there is lack of objective and its characteristics and therefore the existence of substance does not get established.

 The Syadvadi believes that gyan is substance and its characteristics is knowledge of all gyeya. Therefore by telling thus the nature gets established which leads to establishment of substance. The Syadvadi believes the substance to be dravya-paryaya form , such Anekantvadi is able to establish the gyan substance. How does the syadvadi believe the gyan substance? It is different from entire gyeya . And how is it? Entirely different from gyeya, it is self established with own dravya-guna-paryaya. Such is the gyan substance. Why does he believe so? Whatever is the substance, it is not substance form from aspect of other substance.

 Bhavartha is as follows- The Gyan substance is not gyeya form but is gyan form. In the same way the gyeya substance is not gyan substance form but is gyeya substance form. Therefore such a meaning is derived that from aspect of paryaya the gyan is world form while from aspect of dravya it is own form. Such distinction is experienced by syadvadi. Therefore syadvad establishes the nature of substance while Ekantness destroys the substance.

Shloka 250: Animal (ignorant) i.e. absolutely Ekantvadi agyani, by knowing the different external objects, perceives the power of knowledge to have been divided by the knowledge of shape of different objects,  thus considering himself to have been divided, gets destroyed. On the other hand the syadvadi knowing Anekant knows that the knowledge is one only and not many, hence does not have any delusion and thus being single illuminated dravya form experiences such unobscured knowledge.

Kalash 4/250: Bhavartha is as follows- Some Ekantvadi Mithya Drishti believes paryaya alone to be jiva  and does not accept substance. Therefore the gyan substance while knowing several gyeyas manifests in gyeya forms, knowing thus he believes gyan to be several and not one. Towards him the explanation is as follows-

Without believing one gyan the several gyan cannot be established. Therefore by accepting one gyan,  believing several gyans establishes the substance. The same is stated- Ekantvadi cannot establish the substance. The way he believes, in that way he is proved to be liar. And how is he? The Gyan paryaya manifests in form of images of six dravyas in infinite forms and that alone is gyan. With such belief the capability of Mithya Drishti to establish the substance has been destroyed. Why is it so? The nature of gyan is naturally manifesting in the form of gyeya substances which is indestructible.

 Bhavartha is as follows- It is nature of gyan to manifest in the form of gyeya knowing all the gyeyas. Some Ekantvadi believes gyan to be several believing that alone to be substance. Towards him the Syadvadi establishes the oneness of gyan- The samyak Drishti jiva believes one existence to be dravya-paryaya form. The gyan substance though is several from aspect of paryaya, even so from aspect of dravya, it is one. How is Syadvadi? He does not believe the ekant that gyan is several. Why? Gyan is one substance , with such objective. How is that objective? Always it is applicable. How is the gyan? The gyan substance is such that in it the experience is indivisible.

Shloka 251: Animal (ignorant) i.e. absolutely Ekantvadi considers the consciousness to have been soiled by the knowledge of the shape of different gyeyas hence wishes to cleanse the gyan into single entity. But the one knowledgeable of Anekant knows the many-ness of gyan on account of paryayas, therefore in spite of several-ness realises the oneness of gyan and experiences it pure.

Kalash 5/251: Bhavartha is as follows- Some Mithya Drishti Ekantvadi believes the thing to be dravya form alone and does not accept paryaya form at all. Therefore he accepts gyan to be nirvikalpa substance form alone and does not accept the paryaya of the gyan in the form of manifestation in the shape of gyeya. Therefore while knowing the gyeya substance he believes the gyan to be impure.

Towards him the Syadvadi establishes the nature of the gyan of being one dravya form and anek paryaya form – The ekantvadi Mithya Drishti jiva cannot establish the jiva substance as gyan alone i.e. cannot experience it. How is the gyan? Although it is explicit in illuminated form even then. How is the Ekantvadi? Has intent for cleansing the blemish. In whom? The gyan has become impure due to the blemish of manifesting in gyeya form while knowing the gyeya.

 Bhavartha is as follows- The gyan knows gyeya but the ekantvadi Mithya Drishti does not accept it as the nature of jiva, but he treats it as impurity form. Why does the Ekantvadi has such belief? Because the Ekantvadi believes that the nirvikalpa form manifestation of gyan is the shuddha state free of knowledge of all gyeya. Towards him the Syadvadi Samyak Drishti jiva establishes the ek-anek form nature of gyan- syadvadi jiva can establish the jiva substance to be gyan form alone – experience it.

 How is the gyan? It is naturally pure form. How does syadvadi experience the gyan? That the gyan form jiva substance is one in dravya form but is anek in paryaya form of several shapes of gyeya. Although it is one in dravya form, even so in the shape of several gyeya paryayas it has several-ness – such nature can be experienced by the anekantvadi. Thus experiencing the dravya paryaya form substance he is called as Syadvadi.

Shloka 252: Animal (ignorant) i.e. absolutely Ekantvadi viewing the presence of external dravyas without realising the existence of own dravya, considers the soul substance to be zero and gets destroyed. However Syadvadi with the illumination of his own gyan observes the soul to be existent in own dravya form and does not get destroyed. 

Kalash 6/252: Bhavartha is as follows- There is some Mithya Drishti Ekantvadi who believes only paryaya form substance. Therefore while knowing gyeya the paryaya of gyan which has manifested in gyeya form, its existence is accepted only with the existence of gyeya. The nirvikalpa gyan form substance different from gyeya is not believed. From this such a bhava is generated that the existence of gyan is only by the existence of other dravya, and the existence of gyan by itself is not there.

Towards him the answer is that the gyan substance has existence by its own self. It has four divisions- Gyan form jiva substance asti (existence) from aspects of own dravya, own kshetra, own kaal and own bhava. It is nasti (non existent) from aspects of other dravya, other kshetra, other kaal, other bhava. Their characteristics – own dravya- nirvikalpa alone substance, own kshetra- the Pradesh of substance in which it is based, own kaal- the original state of the substance alone, own bhava- the original natural capability of the substance. Other dravya- considerations of divisions in vikalpa form, other kshetra- The Pradesh of the substance in which it is based and described as nirvikalpa substance alone form, the same Pradesh are described as other Pradesh intelligently by consideration of vikalpa form divisions. Other kaal- the nirvikalpa state of original dravya, the same is described as other kaal by consideration of divisions of states. Other bhava- with the paryaya form several divisions of natural capability of dravya, they are described as other bhava.

The Ekantvadi Mithya Drishti jiva cannot establish the jiva substance nature. How is he? He is zero from aspect of tattva gyan. Why? Due to lack of realisation of nirvikalpa substance alone. And how is he ? He has been deceived by believing the manifestation of gyan in gyeya form alone as the truth – such is the ekantvadi Mithya Drishti.

 The Samyak Drishti jiva is not like ekantvadi. He can experience the gyan alone jiva substance completely. How ? With the existence of nirvikalpa gyan capability form substance . Doing what? He experiences the gyan alone form jiva substance by own existence. By which means? By the power of pure differentiating knowledge . How is it? It appears at the same time.

Continued…..

Samaysar Kalash Teeka …17

 

Shloka 223: How are the Gyanis? - Whose radiance is devoid of corruption of raga-dwesha etc.

And how are they? – Always they are in touch with their own magnificent-consciousness form  nature.

And how are they? – They are devoid of all karmas manifested in the past and all karmas which are going to manifest in future.

And how are they? – They are different from the fruition of karmas in the present. 

In this manner Gyanis, with the strength of gloriously adopted greatness of conduct i.e. renunciation of all external objects , experience the gyan chetna in the right manner.

How is that Gyan Chetna-  It is shining, awake, conscious form like a flame.

And how is it? – Which has irrigated all the three lokas with the essence of knowledge form.

Kalash 31/223: Those Samyak Drishti jivas who have experience of the continuously pure nature, they taste/attain the pure knowledge form substance free of raga-dwesha-moha. How is the Gyan Chetna? With own essence of soul, it showers the entire world. And how is it? The illumination of consciousness is such that it is capable of knowing all subjects of knowledge. The cause for such chetna is described- The charitra quality of jiva which is revealed strongly by means of capability of its grandeur is free of manifestations of raga dwesha form impurities.

Bhavartha is as follows- The pure charitra and pure gyan chetna are same substance. How are the Samyak Drishti jiva? Whose pure knowledge is  cleansed of the impure manifestations form corrupted bhavas of the jiva. And how is it? Whose past and future periods are completely free of the vikalpas pertaining to different types of innumerable lok size ragas or happiness unhappiness form impure chetna. And how is it ? Who is completely detached with respect to body, happiness, unhappiness form subjects of enjoyments generated due to fruition of karmas pertaining to present period.

 Bhavartha is as follows- The Samyak Drishti jivas being detached of the fruition of karmas pertaining to all three periods of time, attain pure chetna and experience it.

Shloka 224:   Through Gyan Chetna only the knowledge is illuminated continuously in totally pure form while with the Agyan chetna bondage rushes to prevent knowledge to be purified, does not allow it to happen.

Kalash 32/224: The results of gyan chetna and agyan chetna are described- Without manifestation of raga-dwesha-moha form impure manifestations with experience of pure jiva nature the keval gyan which is completely unobscured gets revealed by the manifestation of knowledge.

Bhavartha is as follows- The deed is in accordance with the cause. Hence the pure gyan is attained by experiencing the pure knowledge. Such is the process definitely. Further with raga-dwesha-moha form and happiness-unhappiness form impure manifestations of jiva the gyanavarana etc. karma bondage prevent the purity of keval gyan for sure.

Bhavartha is as follows- The gyan chetna is path of Moksha and agyan chetna is path of the world.

Shloka 225: Past-future-present, I discard the karmas pertaining to all the three periods  by means of Krita-karita-Anumodna ( doing- getting it done- endorsing the deed) as well as mind-speech-body and take recourse to highest karma free state ; in this manner the Gyani takes vow to discard all the karmas.

Kalash 33/225: The practice of elimination of karma chetna and karma phal chetna which are impure manifestations forms is described- I am pure consciousness natured jiva. Free of afflictions of all karmas, I experience my nature directly within myself. With which consideration? By renouncing the ownership of all the dravya karma, bhava karma and no karma. The description of impure manifestations- One impure manifestation is of the form of vikalpas pertaining to past period wherein I did this and enjoyed this etc. form. Other impure manifestation is pertaining to subjects of future period wherein I shall  do this and this will happen etc. form. Another impure manifestation is pertaining to subjects of present wherein I am Deva, I am king,  these are my possessions, I have such happiness or unhappiness etc. form.

One viklapa is  of this form also wherein the violence etc.  activity have been carried out by asking someone else to do it or if someone has already done it then feeling pleased with it. Another vikalpa is of this form that contemplating with mind, speaking with words and carrying out with body directly. Upon expansion these vikalpas have 49 divisions which are not the nature of jiva and occur due to fruition of pudgala karma.

Contemplation of past is carried out in this manner-

I experienced myself being corrupted by gyanavarana etc. karma mass or raga-dwesha-moha form impure manifestations which resulted in ignorance. Now this ignorance should go. I should experience the pure nature. The divisions of pap are described- the pap which I have carried out, which I have got done by asking others to do, and if someone has carried out then I endorsed it with mind, speech and body. All these are not form of jiva. Therefore I am not owner. Its owner is pudgala karma only. Such is the consideration of Samyak Drishti jiva.

Shloka 226: Gyani feels that the karmas I had indulged in due to  ignorance or Moha in the past, by carrying out Pratikraman for them, I manifest continuously in the conscious form soul devoid of all karmas by myself.

Kalash 34/226: My substance is consciousness form alone and renouncing all ragas etc. form impure manifestations, I myself experience my own pure nature. How is the soul i.e. myself? At all times it is knowledge form alone. And how else? It is devoid of all the afflictions of the karmas. How does it manifest in this manner? By abandoning all the impurity form karmas which were carried out earlier. Which karmas? Which were carried out by self. Why? Due to fruition of karmas the intellect of soul gets corrupted from pure nature.

The Alochana pertaining to present times is as follows-

The raga-dwesha form impure manifestations which occur in present times, i.e. the gyanavarana etc. form pudgala karma bondage, I do not engage in them. Bhavartha is as follows- I do not have ownership, such is the experience of Samyak Drishti jiva. I do not get is done by asking others. I do not consider some other jiva manifesting in impure form by himself as pleasurable either by mind, speech or body. I have relinquished all the present karmas.

Shloka 227: The one adopting Nishchaya Charitra says that by carrying out Alochana of the fructified karmas at the present time due to the influence of Moha, I immerse myself in the conscious soul devoid of all karmas by myself and stay there continuously.

Kalash 35/227: I manifest within myself with spirit of veneration without assistance of other dravya and with own power. How ? By abandoning ownership of all the impurities i.e. gyanavarana etc. karma mass form pudgala which are in fructification form at present times are not of the nature of pure jiva  - with such consideration. How is the karma? It is spread on account of grandeur of Mithyatva. How am I,  the soul?   I am pure consciousness form natured. And how am I? Devoid of all the afflictions of the karmas.

The pratyakhyan of future karmas is carried out in following way-

I shall not carry out ragas etc. form impure manifestations in future, nor shall I get them done, nor shall I endorse some other jiva  carrying out impure manifestations , by means of mind, speech or body.

Shloka 228: The Gyani  carrying out Pratyakhyan says that by discarding all the future karmas in the form of Pratyakhyan , thereby destroying Moha – in this form I immerse myself in consciousness form soul devoid of all karmas by myself and stay there continuously.

Kalash 36/228: With the elimination of Mithyatva form impure manifestations, I engage in continuous experience form in my own nature by means of own gyan. How is the soul i.e. myself? It is pure consciousness form alone. And how else? It is free of all afflictions of karmas. How do I manifest in soul? By abandoning the ownership of all the ragas etc. form impure vikalpas pertaining to future times, knowing them to be different from pure nature.

Shloka 229: The one taking recourse to shuddha naya says that in this manner by discarding karmas of all the three periods i.e. past, present and future , adopting shuddha naya ‘I am Gyani’ ; thus whose Moha i.e. Mithyatva karma has been destroyed – in such state I take recourse to the consciousness form soul devoid of all the karmas.

Kalash 37/229: With the elimination of impure manifestations, the Mithyatva manifestations have been eliminated from the roots- I continuously experience such knowledge natured jiva. How do I experience? The one who is free of impure manifestations of the form of raga-dwesha-moha. How am I? I am taking recourse to pure jiva substance, I am such. How am I such? By knowing all  the gyanavarana etc. dravya karma, ragas etc. form bhava karma as different from jiva and by abandoning their acceptance (as own). How is the ragas etc. form karma? It is pertaining to past, present and future times.

Shloka 230: The one adopting the spirit of renunciation of all the karma-phala states that ‘Let the fruits of poisonous tree of karma- phala shed without myself enjoying them. I experience my consciousness form soul without any perturbation’.

Kalash 38/230: I experience the pure conscious nature by myself. How is the soul i.e. myself? It is knowledge form alone. And how is it? It has not deviated from own nature. The result of experience is described- Gyanavarana etc. pudgala mass form tree of poison which is destructive of conscious prana (life) –  let their fruition be destroyed from their roots without my tasting. Bhavartha is as follows- The fruition of karmas is happiness or unhappiness which are known as karma phal Chetna  - the nature of soul is different from them, the samyak Drishti jiva experiences knowing this.

Shloka 231: Gyani with the spirit of Gyan chetna tells after renouncing  the fruition of all the karmas, “ How am I after renouncing  the fruition of all the karmas in the aforesaid manner? – I enjoy the soul substance with characteristics of consciousness magnificently, further my upayoga is not engaged in external activities i.e. my attention is stationary without perturbations; hence my Upayoga should not wander anywhere else, that is my spirit should remain stationary eternally.”

Kalash 39/231: In this way being free of Karma Chetna and karma phal Chetna and stationary with pure gyan Chetna I should continue for ever infinitely.

 Bhavartha is as follows- Karma Chetna and Karma phal Chetna are despicable while gyan Chetna is venerable. How am I ? My manifestation is of the form of gyan Chetna, free of  impure vibhava form manifestations on account of fruition of karmas which is  different from infinitely pure gyan Chetna.

 How am I so ? By renouncing the ownership of all gyanavarana etc. fruitions pertaining to worldly happiness-unhappiness. And how am I ? Continuously experiencing the pure consciousness form substance, I am such. How is the soul tattva ? It is pure knowledge natured. And how is it? It is immovable from its nature for infinite future period.

Shloka 232: The person who does not enjoy with a sense of ownership, the fruits of the poisonous tree of the form of karmas which were bonded out of ignorance in the past and definitely remains satisfied within his own nature of soul, who does not desire anything more; that person attains independent blissful state devoid of all karmas which has never been attained in the world earlier – he attains such independent different state.

Kalash 40/232: The samyak Drishti jiva does not indulge in enjoyments of worldly happiness-unhappiness generated by gyanavarana etc. pudgala mass form karmas of the form of poison tree, destructive of consciousness by means of Mithyatva bhava.

 Bhavartha is as follows- He is knower only of happiness-unhappiness but knowing them to be other dravya form, he is not engrossed in them. How is the Samyak Drishti jiva ? He is satiated with pleasure beyond senses by experiencing the pure nature. That Samyak Drishti jiva attains nirvana state free of karmas.

How is the karma free state? It is existent with infinite bliss at present and remains blissful for future infinite period. And how is that different state? With destruction of all the karmas the natural infinite bliss of dravya gets revealed – it is enriched with it in existent form.

Shloka 233: With the spirit of continuous total detachment towards karma and fruits of karmas, explicitly playing with the  destruction of agyan chetna, acquiring gyan chetna through own self, realizing it totally, playing with it, one should continuously enjoy the nectar of soul experience free of karmas – this is the message to gyani people.

Kalash 41/233: Here onwards for infinite future times, experience the bliss beyond senses. Who are they? Who make the pure knowledge form manifestations dance with pleasure in themselves, i.e. manifest in gyan Chetna form with bliss beyond senses- they are such jivas.

How ? The Keval Gyan which was obscured has now been unobscured. How is the nature? It is treasure of spirit of consciousness. After doing what? By experiencing that the pure nature is greatly different from the gyanavarana etc. karmas and happiness-unhappiness generated by fruition of karmas, thereby determining to abandon the spirit of ownership of them without break for all the future period. After doing what? By complete destruction of all the impure manifestations of the form of moha-raga-dwesha .

 Bhavartha is as follows- When the moha-raga-dwesha form manifestations gets destroyed then pure gyaan Chetna gets revealed and the jiva manifests in blissful pleasure beyond senses. All these happen at the same time.

Shloka 234:  Now, in the following chapter pertaining to knowledge, the differentiated knowledge with respect to all other substances, becomes stationary.

How does it become so?- By identifying the difference with respect to all other substances with certainty, although it appears same due to the relationship of knower and the known, without the resultant   various types of actions, remaining unperturbed in the knowledge activity form, it remains stationary with brightness.

Kalash 42/234: With the destruction of agyan Chetna the pure knowledge form jiva substance remains stationary for all the future times. How is the gyan form substance? At all times it is different from all other dravyas.

How was it known? It is completely different from the afflictions due to other dravyas; by such definite knowledge. How is that knowledge? It is free of all the vikalpas pertaining to differentiations. And how is it? It is perturbation free existent with bliss beyond senses. And how is it? For ever illuminated.

Why is it so? It is devoid of chain of all the subjects of knowledge which are pertaining to five colours, five tastes, two smells, eight touches, body, mind, speech, happiness-unhappiness etc.- such is the jiva substance. How is the chain of subjects? It is paryaya form of pudgala dravya.

Shloka 235: The knowledge has now steadied such that its glory always remains present and the opposing karmas are not existent.

How has it steadied? – Different from all other dravyas it has steadied.

And how is it? - It remains fixed within itself.

And how is it? – It stays with its property of vastutva different from others. The nature of substance is general-specific hence knowledge has the property of general-specific  also.

And how is it? – It is devoid of acceptance and rejection ; i.e. knowledge does not receive anything nor does it give anything away.

And how is it? – It is devoid of impurities of ragas etc.

The glory of such  knowledge which is ever present -  how is that knowledge? – Which does not have any divisions of beginning-middle- end, natural, well spread, bright with illumination, which is dense with pure knowledge, - whose glory is ever present; it has steadied and remained in such form.

Kalash 43/235: The pure knowledge got revealed in a manner that the illumination of pure knowledge would remain indestructible at all future times infinitely.

How is the gyan? It is free of acceptance of other dravyas and renunciation of own nature . And how is the gyan? It is existence form different from all other dravyas. And how is it? It is different from the bhavas generated with the fruition of karmas. And how is it? It is indelible with  own nature.

How is the grandeur of gyan? It is devoid of differences between past-present-future, illuminated with infinite gyan power in natural form. And how is it? It is dense consciousness form.

Shloka 236: The one who has gathered all its powers within itself- attaining such fulfilled soul within the soul. What it implies is that whatever was discardable has been discarded and whatever was acceptable has been received.

Kalash 44/236: The stationing of the own jiva within own nature itself is renunciation of what all was despicable and nothing is left to forgo. In the same way, what all was acceptable has been accepted.

Bhavartha is as follows- The experience of pure nature itself is attainment of objective. How is the soul? The one which had manifested in vibhava form has now become natural form having infinite qualities. And how is it? It has appeared the way it was.

Shloka 237: In this manner the knowledge has been proved to be different from all other dravyas; how can that knowledge be Aharak i.e. capable of consuming karma-nokarma form food? And when it cannot be Aharak; then how can there be a doubt of it having a body? Hence it cannot have a body.

Kalash 45/237: In this way how can the gyan being different from other dravyas in stationary form be Aharak (consumer of karma-nokarma form ahar) that it may be doubted to be having body? Gyan cannot have body since it does not have karma-nokarma form ahar.

Shloka 238: In this manner the body is absent in pure knowledge. Hence the body form features, dress, parts are not cause for Moksha for the Knower.

Kalash 46/238: For this reason the dravya activity form Munihood or householder-ship cannot be cause of Moksha which is characterized by the complete destruction of karmas. Why ? The reason is that the above described pure jiva form does not have body at all i.e. the body is not of the nature of jiva.

 Bhavartha is as follows- Some Mithya Drishti jiva believes dravya activity to be cause of Moksha, he has been preached.

Shloka 239: Since the substance of the soul is the trinity of darshan-gyan-charitra; hence the people desirous of Moksha  should follow this Moksha marga alone for ever.

Kalash 47/239: The person who considers Moksha as venerable, for him the experience of pure nature is cause for destruction of all the karmas. Knowing this, it is worthy of experience continuously. What is that Moksha Marga? It is the nature of shuddha jiva. And how is soul tattva? It is single conjunction of three natures of Samyak Darshan, Samyak Gyan and Samyak Charitra, which is the soul.

Shloka 240: The path to moksha is darshan-gyan-charitra form only. Hence the person who practices this, stays within it, contemplates of the same continuously, experiences the same; traverses within same always and manifests within same, that person in a short while experiences own godly form- samaysar form – definitely and attains it.

How does it traverse- without touching (contemplating of) other dravyas it traverses.

Kalash 48/240: Such Samyak Drishti jiva which has appeared with the complete destruction of ever fructification form all karmas; he immediately experiences the pure consciousness alone. Bhavartha is as follows- He attains Nirvana state. How is he? The Samyak Drishti jiva engrossed in the pure consciousness form substance remains stationary and experiences the pure consciousness form again and again, recalls the pure nature again and again and remaining engrossed in pure consciousness form, manifests in indivisible continuous stream form. And what else? Abandoning all the different form impure manifestations generated due to fruition of karmas completely. What is the consciousness form? The one which is directly explicit to knowledge whose everything  is same as darshan, gyan, charitra; it is such. And how is it? With the pure natured manifestation of which all the karmas get destroyed. And how is it? It is devoid of all the vikalpas. And how is it? From  aspect of Dravyarthika naya it is just as it is , neither less or more.

Shloak 241: Those people who have discarded the above described real Moksha marg and applied their soul in vyavahara marg  and for that reason they indulge in oneness with dravya ling or external attire and believe that this would grant them Moksha; those people even though they have adopted the Munihood, still being devoid of knowledge of the tattva, they do not experience /attain this Samaysar.  

Kalash 49/241: The Mithya Drishti jiva mass is such that in spite of practicing all the vows of dravya form , studying all the shastras, they do not attain Paramatma state free of all karmas.

Bhavartha is as follows- They do not attain Nirvana state. How is the Samaysar? It is always illuminous. And how is it? Indivisible – it remains as it is. And how is it? It is one nirvikalpa existence form. And how is it? Which cannot be compared with anything in all the three loks. And how is it? Consciousness form illumination is its aggregate. And how is it? It is devoid of karma impurities.

 How is that Mithya Drishti jiva mass? The Mithya Drishti jiva mass believes the dravya activities alone as munihood, thinking that I am Yati and my activity is Moksha Marga. How is the Ling? It resorts to body related external activities alone . How are those jivas? They are corrupted from the experience of pure nature of jiva since eternal times. How do they consider themselves being engaged in dravya form activities? They believe that they are engaged in Moksha Marga and with such belief they engage in activities. How? Abandoning the experience of pure consciousness form.

Bhavartha is as follows- The experience of pure nature is Moksha Marga- they do not realise it.

Shloka 242:  Those people who are deluded or attached towards Vyavahara only, they do not know the reality. Just as those people in the world who are deceived with the knowledge of rice husk, they believe the rice husk itself to be rice. They do  not know the rice as rice.

Kalash 50/242: There are some Mithya Drishti jivas who do not experience that pure gyan is moksha marga. How are they? The believe that activities of dravya alone is path for Moksha which is foolish and untrue.

An example is quoted- Just as with the knowledge of husk of rice – with such Mithya Gyan their wisdom has been corrupted, they are such foolish people. The thing is same as it is, however out of ignorance they accept the husk only and do not recognise the rice. In the same way those who believe the activities alone to be moksha marga , they are devoid of the experience of the soul; they should be known such.

Shloka 243: Those who are deluded due to attachment towards Dravya ling and are blinded; they do not observe the Samayasar since in this world dravya ling is attained through other dravyas while the knowledge is attained through own soul dravya.

Kalash 51/243: I am Yati, the muni-hood is of the form of activities, they are blinded by the intent of such path for moksha with such muni-hood, i.e. they are devoid of the real Drishti. Those people do not have attainment  of the pure jiva substance in sight.

Bhavartha is as follows- the attainment of Moksha for them is scarce. Why ? The activities form muni-hood, upon consideration of pure gyan is different from jiva and is pudgala karma related. For this reason dravya ling is despicable and the pure gyan form substance alone is everything of jiva which can be experienced hence is venerable and is the path of Moksha.

Bhavartha is as follows- the experience of nature of shuddha jiva only is worthwhile.

Shloka 244:  Acharya says that one should stop  talking any more and be done with useless vikalpas (contemplations) any more.  From the view point of this Adhyatma Granth, one reality alone needs to be experienced continuously since in reality there is nothing worthwhile other than Samaysar Paramatma of the form of knowledge revelation,  which is filled with its own essence.

Kalash 52/244: The thing has been stated in several ways but still it would be said that the experience of shuddha jiva alone is cause for Moksha, therefore eliminating all other forms of intents, always experience this one only.

Which reality?  Definitely other than the experience of shuddha jiva, the activities of dravya or the studies, writings of Siddhant etc. are nothing  i.e. the experience of shuddha jiva nature is true Moksha Marga and all others are not Moksha Marga absolutely. How is the Samay Sar? With the flow of consciousness which is fulfilled, such is the revelation of Keval Gyan, such is its nature, it is thus.

If someone tells Moksha Marga to be different from this ,  he is Bahiratma. He is directed- do not speak any more, stop it, stop it. Here by telling two times, he is absolutely directed that keep quiet, keep quiet. How are the over talkers? In whom the waves in the mind are of the form of lies only, they are such. And how are they? They are infinite by differences of intensities.

Shloka 245: Now this Samaya Prabhrita is being concluded.

How is it? – Which  is indestructible – it is like the incomparable eyes of the world.

Why? What does it do? – it permits direct attainment of blissful dense knowledge form pure paramatma samaysar.

Kalash 53/245: The illumination of shuddha gyan is completed. Bhavartha is as follows- The chapter on sarva vishuddha gyan adhikar which was started, is now completed. How is the shuddha gyan? It is nirvikalpa. And how is it? It is knower of all the subjects of knowledge. And how is it? It is permanent. And how is it? Experiencing directly the soul dravya of the form of conglomeration of gyan only.

Shloka 246: In this manner the tattva of the soul i.e. the real nature, is stationed in pure knowledge form finally. How is that knowledge form tattva of the soul? – Indivisible; although due to several objects of knowledge and due to opposing karmas, it appears fragmented, even so the pure knowledge is unfragmented and for that reason it is one; stationary i.e. it does not change the form from knowledge to objects of knowledge. It knows self i.e. capable of knowing itself by itself. It has no stoppage i.e. by any kind of manoeuvring it cannot be stopped.

Kalash 54/246: The nature of shuddha jiva is explicitly pure gyan form only – this Siddhant has been established by describing the complete Natak Samaysar shastra.

 Bhavartha is as follows- By telling that jiva dravya is shuddha gyan alone, the Granth is completed. How is the soul tattva? It is indivisible. And how is it? It is Nirvikalpa. And how is it? It is unerasable from its nature. And how is it? It is experienced by gyan quality and cannot be known by crores of other efforts. And how is it? Being different from all karmas, no one can cause obstruction for this reason.

Continued…..