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…..

Samaysar Kalash Teeka…16

 

Shloka 207: The word ‘Vratyansh’ stands for change of states at every moment. By believing them to be entirely different things, one destroys the real substance to whom those states belong and imagines that someone does and someone else enjoys.

Kalash 15/207: The believer of transitoriness is addressed “ in this way without differentiation of dravyarthika-paryayarthika nayas, it is absolutely this way only, such belief should not occur to any jiva even in their dreams. “ How is that? A jiva born in first samaya accrues some karmas and some other jiva born in second samaya enjoys the result of that karma – such one sided belief is Mithyatva.

Bhavartha is as follows- The jiva substance is dravya, paryaya form. Hence upon consideration of dravya form, the jiva who accrues the karmas, the same jiva enjoys its result upon  fruition. Upon consideration of paryaya form, the manifested state which accrues the gyanavarana etc. karmas, upon fruition those manifestations are different. Therefore some paryaya carried out the deed and some other paryaya enjoyed the result. Such bhava can be admissible by Syadvad.

The statement of Bauddha follower jiva is highly irregular. What is the contradiction? The nature of dravya is completely  independent. One dravya has infinite states, of which some state gets destroyed and other state gets generated- such variation of states is existent. Being deluded by such variation of states, some Bauddha follower Mithya Drishti jiva believes the existence to be destroyed from its roots i.e. in the permanent existent substance he imagines destruction to explain the different states. Such statement is highly contradictory.

Bhavartha is as follows- The Bauddha follower Jiva believes the paryaya alone to be substance and the existent substance to whom the paryaya belongs, he does not accept. Such belief is great Mithyatva.

Shloka 208: Desirous of accepting soul as totally pure, The Buddha followers realizing that the soul becomes impure with time, they accepted over-pervasiveness(e.g. all black animals are  cows) and inspired by Rijusutranaya they imagined conscious self as momentary thus those blind people discarded the soul. Actually soul is always of the nature of dravya-paryaya but they accepted it as totally momentary alone hence they discarded the soul and could never realise it.

Kalash 16/208: The belief entertained by one-sided  view is Mithyatva. Oh Jiva! Mithya Drishti jivas having different beliefs cannot realise  the existent pure consciousness form substance. How are those one-sided followers? Those who are engaged in accepting the present paryaya form as the substance form without having knowledge of Dravyarthika naya in a one sided view. Within one samaya the  jiva gets destroyed from the roots and another jiva takes birth from the roots, with such belief the Bauddha followers jivas cannot realise the nature of jiva.

Another faith is described- Some Mithya Drsithi one-sided followers are such that they do not accept purity in Jiva. They believe jiva to be always impure. They too cannot realise the substance. They say that since eternal times the jiva dravya has been mixed with karmas and never got separated- thus they believe that Jiva dravya is impure and can never be pure. They too cannot realise the true jiva nature.

 Another faith is described- Some one-sided followers Mithya Drishtis are such that they do not accept the affliction of karmas and accept the jiva dravya to be pure at all times; they too cannot realise the nature of jiva. How are the one-sided followers? Without assistance of Syadvad, they wish to attain Moksha with destruction of all karmas, they cannot do so. Example- just as the necklace cannot exist with pearls alone without thread, in the same way without knowledge of Syadvad the one-sided followers cannot realise the nature of soul- they cannot realise the self; hence those who wish to attain bliss of soul, they should believe the form of soul as established by means of Syadvad sutras.

Shloka 209: With the force of logic between the karta(doer) and bhokta (enjoyer) whether they are different or one or both are not there, contemplate of the thing alone. Since just as pearl necklace with pearls strung into a thread by wise people cannot be penetrated, in the same way the necklace of consciousness formed jewels  strung into the soul  cannot be penetrated by anybody- such a necklace of soul is revealed to us in totally illuminated form.

Kalash 17/209: The Samyak Drishti jivas who are expert in experiencing the pure nature, for them it is appropriate to experience the nirvikalpa consciousness form existence alone devoid of all vikalpas by means of own direct experience.

Differentiating from aspects of Dravyarthika and Paryayarthika nayas between karta (doer) and bhokta (enjoyer) – One paryaya performs and another paryaya enjoys the result, such is the statement from aspect of paryayarthika naya, so be it ; by such considerations no objectives are met. From aspect of Dravyarthika naya, the jiva dravya who is karta of gyanavarana etc. karmas, the same jiva dravya is bhokta also, if this so, then also let it be; this too does not meet any objective.

From aspect of kartatritva (doership) naya the jiva is karta of his bhavas and from aspect of Bhoktritva (enjoyership) naya , the jiva is bhokta of the manifestations in the form he manifests, if it is so then also let it be.  By all these considerations no experience of pure nature is attained, since all these considerations are impure form vikalpas. Or, from aspect of Akartritva (non-doership) jiva is non-karta and from aspect of Abhoktritva (non-enjoyership) jiva is non-bhokta; thus he is not karta-bhokta; so let it be; by such considerations also the experience of pure nature is not attained.

 The description of  naya  vikalpas forms – one performs and another enjoys such vikalpa, or jiva is karta and bhokta such vikalpa, or, jiva is not karta, not bhokta such vikalpa, all these are infinite vikalpas; even then out of them any vikalpa is incapable of providing experience of the pure nature.

Bhavartha is as follows- Some ignorant jiva would think that at this juncture the author Acharya has described several forms of being karta, bhokta, non-karta, non-bhokta etc., so does it provide lots of experiences? The answer is as follows- By the vikalpas of all these nayas, there is absolutely no experience of pure nature. Just for knowing the form of nature it has been described by means of several naya in the shastra tactfully. So that we can attain the consciousness form substance alone in every possible way devoid of all vikalpas, having infinite capabilities, directly from own experience.

 Bhavartha is as follows- The experience of nirvikalpa substance alone is venerable and all other vikalpas are despicable. Allegory- Just as some person knows how to string a necklace of pearls, while stringing the necklace he engages in different vikalpas but all those vikalpas are waste since they are not cause for the grandeur of necklace. The grandeur is in the pearls form substance only. Hence the one wearing the necklace wears the pearl necklace knowing it to be necklace of pearls and not knowing the different vikalpas of the person stringing it together. The observer also observes the grandeur knowing it to be pearl necklace and does not look at the  vikalpas of the person stringing it. In the same way the pure consciousness form existence is worthy of experience; the different vikalpas which are carried out within same are not worthy of consideration.

Shloka 210: From the aspect of Vyavahara only the karta and karma are seen differently but when observed from aspect of Nishchaya i.e. the reality of thing then karta and karma are indifferent at all times.

Kalash 18/210: Here someone enquires that whether jiva is karta of gyanavarana etc. karma form pudgala mass or not? The answer is as follows- In a manner of speaking, he is, but upon consideration of nature of substance he is not.

It is elaborated- Only from aspect of Vyavahara the karta and the karma and the deed performed are all different. Jiva is karta of gyanavarana etc. dravya karma, is true in a manner of speaking; since the logic is that jiva only carries out ragas etc. form impure manifestations. While Jiva is manifesting in ragas etc. impure manifestations, the pudgala dravya manifests in gyanavarana etc. form. Therefore it can be said that gyanavarana etc. karmas were performed by the jiva . Upon consideration of nature, such a statement is untrue since if reality is viewed then what would be seen? The nature of substance is to manifest according to its nature while other draavya manifests according to its own nature.

Therefore jiva or pudgala dravyas manifest in pervasive-pervaded manner within their own manifestations. Hence the one who is karta, that alone is karma, since manifestation is pervasive-pervaded within the same dravya. Upon consideration it can be experienced. Other dravya being karta of another dravya, the manifestation of other dravya being karma of another dravya – such experience is not logical ; the reason being that within two dravyas there is no pervasive-pervaded relationship.

Shloka 211: O Munis! You should decide that these explicit manifestations are definitely karmas and those manifestations belong to the own manifesting dravya; of nobody else, since manifestations occur based upon everyone’s own dravya  and no one’s manifestations occur based upon other dravya. Karma is not without the karta and the substance is dravya-paryaya form; hence it does not have a single permanent state form manifestation since total permanency is not feasible. Hence the principle of Nishchaya naya is that everyone is karta of its own manifestation form karma.

Kalash 19/211: In reality the manifestation only is karma and the manifestation is dependent upon its own dravya and not other dravya. Karma does not happen without karta and the substance is not in singular permanent form at all times.

 The reason is that the substance is dravya-paryaya form hence it is not permanently same. Therefore substance only is karta of its manifestation form karma. This is the real Siddhant.

Shloka 212:    Although the substance is self illuminated and has infinite powers form, even then one substance does not enter into another substance; instead it keeps floating  outside it since all substances remain within their own nature as a rule – this is the dictum; hence   Acharya says that in spite of it, why the jiva deviating from his own nature, getting perturbed, being delusional undergoes sufferings?

Kalash 20/212: It is the nature of jiva that he knows all subjects of knowledge. Some Mithya Drishti jiva may believe that by knowing the subjects of knowledge, the jiva becomes impure. Its answer is that he does not become impure, it is the nature of jiva only that he knows all the subjects of knowledge.

This is elaborated- Jiva knows all the gyeya (subjects of knowledge), upon observing this, Mithya Drishti considers it as an aberration from the pure nature of jiva and hence being gloomy under the influence of ignorance of Mithyatva, unnecessarily he gets sad. The reason is that the jiva dravya or pudgala dravya etc. which are existent are experienced in their natural forms.

The same is explained- Although in reality it is so that the indestructible consciousness form capability of jiva dravya which is ever present, manifests in the form of subjects of knowledges upon knowing all the gyeyas on its own- such  is the nature of jiva, even so, any of  jiva dravya or pudgala dravya do not transgress into any other dravya; such is the nature of substance.

 Bhavartha is as follows- Jiva dravya knows all subjects of knowledge, such is the nature, however the gyan does not become gyeya form, and gyeya does not manifest into gyan dravya form- such are the limits of the substance.

Shloka 213: Since in this world one substance does not belong to another substance, for this reason a thing remains the thing only. If this were not so then the thing would not remain as that thing for long –this is definite. This is the reason that one substance floats outside another substance, hence what can it do to the other? – cannot do anything.

Kalash 21/213: The meaning is elaborated further- Out of the six dravyas, any of the jiva dravya or the pudgala dravya which are existent, do not conjoin with any dravya at all, such are the limits of the nature of dravyas.

 For this reason, definitely the dravya which is in its own form – the way it is, it remains so. This is definite since it has been so declared by Parameshwara and it is known by experience also. Is there a dravya which while knowing the subject of knowledge, can have relationship with the subject of knowledge form substance? No dravya can do so.

Bhavartha is as follows- The limits of the nature of substances are such that no dravya can become one with another dravya. In spite of this the nature of jiva is to know the gyeya substance, so let it be, there is no fallacy. Jiva dravya in spite of knowing gyeya remains in his own nature.

Shloka 214: One substance does something for the other substance- thus it is said, but a thing manifests by its own nature; changing one state into another state is the paryaya nature of the thing, hence it is called manifester. When such manifester thing manifests with the nimitta  of another thing, then it is said that the other thing caused it, but that is said from the aspect of vyavahara naya. From the Nishchaya aspect other did not do anything at all. The manifestation occurred in self on its own; other did not bring anything into it- so it should be known.

Kalash 22/214: Someone doubts that in Jain Siddhant also it has been told that jiva carries out gyanavarana etc. pudgala karmas and enjoys their result. Its explanation is as follows- It is untrue statement in Vyavahara sense. Upon consideration of nature of dravya the jiva is not karta of another dravya.

It is also a saying that the consciousness form jiva dravya manifests in gyanavarana etc. form on account of his manifestation capability- such statement that he makes changes in pudgala dravya- such purport is all from untrue aspect of Vyavahara.

Upon consideration of  substance from aspect of Nishchaya – such purport is false. Bhavartha is as follows- There is no substance in this subject, the issue is false only- such Siddhant is established.

Shloka 215: Acharya says that the one who has applied his intellect in realizing the pure dravya and who experiences the Tattva – such person never observes another dravya being manifested within one dravya. The knowledge knows other objects of knowledge- this is fruition of pure knowing nature, even then why does the intellect of  the worldly people, restless for acquiring other dravyas, deviate from the pure nature?

Kalash 23/215: Why do all worldly jivas get corrupted from the experience that the jiva substance is pure at all periods of time and knows all the gyeyas ?

Bhavartha is as follows- when the nature of substance is explicit then why do they get deluded ? How are the people? The Jiva dravya has turned impure by knowing all the subjects of knowledge, hence how do the knowledge of gyeya substance be prevented by which the jiva dravya would turn pure- such is their intent. Its solution is as follows- the gyan knows all the gyeya, it is explicit and it is the nature of pure jiva substance.

 Bhavartha is as follows- Just as the nature of fire is burning and it burns all  burnable substances. In spite of burning, the fire remains pure natured. Such is the nature of fire and in the same way the nature of jiva is knowledge form, knowing all the gyeya. In spite of knowing it remains within own nature, such is the nature of substance. Do not consider the jiva to be impure because of knowing the gyeya, the jiva is pure only.  Further it is elaborated- It does not appear that any gyeya form pudgala dravya or dharma, adharma, akash, kaal dravyas manifest within the pure jiva substance in single dravya form.

Bhavartha is as follows- Jiva knows all the gyeya, even so gyan is gyan form and gyeya is gyeya form. Any dravya abandoning its own dravya nature does not become other dravya form. Who are having  such experience ?- those jivas who have stationed their wisdom in experiencing explicitly the pure consciousness form jiva substance free of all vikalpas. How are those jivas? They directly experience pure existence form jiva substance, such jivas.

Bhavartha is as follows- Jiva knows all the gyeya but the nature is different from all gyeya, this is known to Samyak Drishti.

Shloka 216: Whatever be the own state of the dravya, that is its own nature. The nature of soul is Gyan Chetna (knowledge consciousness) which is  the nature of pure soul of the form of pure dravya, its essence  is gyan chetna- this being so, how can remaining other dravyas be his? – absolutely not possible. In other words how can other dravyas be of his nature?- absolutely not possible. Just as moonlight illuminates the earth ; does it mean that earth belongs to moonlight?- absolutely not. In the same way the knowledge always knows the objects of knowledge; then do the objects of knowledge belong to knowledge?- absolutely not.

Kalash 24/216: At all times the Gyan knows all the gyeya substances related to self and others along with their differences of dravya-guna-paryayas, as they exist in single samaya. Even then gyeya does not belong to gyan, definitely it is so. An allegory is quoted- Just as the spread of moonlight turns the earth white. Even then the earth does not belong to the moonlight.

 Bhavartha is as follows- Just as the moonlight spreads and the entire earth turns white, even then the moonlight does not have relationship with earth, in the same way the gyan knows all the gyeya even so the gyan does not have relationship with gyeya. Such is the nature of substance. Now those who not believe so are explained with logic- the pure dravya remains within its own natures then whether some other dravya can  have that nature? No.

Bhavartha is as follows- The existent substance  is indivisible single entity which does not have two divisions. If some other dravya which is eternal entity becomes another existent entity then what is the remainder of the previous existent substance ? In fact it establishes the destruction of previous existent entity.

 Bhavartha is as follows- Just as jiva dravya is conscious existent form which is indivisible and if that conscious existence becomes non conscious pudgala dravya form then who can prevent the destruction of conscious entity? The nature of substance is not so, hence the way a dravya is, it remains so and does not become another form.

 Therefore if the knowledge of jiva knows all the gyeya so let it be, even then the jiva remains within own nature.

Shloka 217: So long as this knowledge does not become of the form of knowledge and the object of knowledge does not become of the form of object of knowledge, till then raga(attraction) and dwesha(aversion) both are generated. Hence this knowledge should become of the form of knowledge.

How should it become?- which has removed its ignorant state- it should so become since out of ignorance only the knowledge manifests in attraction-aversion bhavas and removing them the pure nature reveals itself.

Kalash 25/217: In the existent  raga and dwesha, these two kinds of impure manifestations occur till the jiva dravya does not manifest in the form of experience of own purer nature.

 Bhavartha is as follows- so long as the jiva is Mithya Drishti, till then the impure manifestations of raga dwesha forms do not get eliminated and the gyanavarana etc. karmas and ragas etc. impure manifestations are not identified as gyeya alone in intellect.

 Bhavartha is as follows- Gyanavarana etc. karmas are merely for knowledge of Samyak Drishti jiva. Fruition of any karma is not capable of doing changes in other entity. Therefore the jiva substance manifesting in pure manifestation  form should get engrossed in experiencing pure nature.

 How is the purer knowledge? Which has eliminated the Mithyatva form manifestations it is such. By this, the attainment of objective is described-  By means of pure gyan the  infinite foursome nature of dravya gets revealed.

 Bhavartha is as follows- the salvation state is attained. How is the pure nature? Eliminating the four gati form generation-destruction completely the nature of jiva gets revealed.

Shloka 218: In this soul the knowledge only manifests in the form of ignorance bhavas of raga-dwesha form. However, observing from the aspect of dravya, those ragas etc. are nothing i.e. not of the form of different dravya. Hence Acharya inspires by saying that Samyakdrishti people should observe them from aspect of dravya clearly and destroy them, eradicate them, such that   pure natural knowledge form flame with stable bright illumination is gloriously illuminated.

Kalash 26/218: For this reason the jiva capable of experiencing the pure consciousness by means of experience of pure jiva nature should eliminate the raga dwesha both from their roots. By means of destruction of raga dwesha the nature of pure jiva gets revealed the way it is naturally.

How is the flame of knowledge? It is  as per the nature and whose illumination is always own nature form, it is such. The form of raga dwesha is described – the reason due to which the jiva dravya has manifested in karma conjunction form since beginningless time in vibhava manifestation Mithyatva form, due to which in the present worldly state it manifests in raga-dwesha impure manifestation form in pervasive-pervaded manner on its own. For this reason the impure manifestations of both raga dwesha kind are not substances upon consideration from aspect of sovereignty.

Bhavartha is as follows- Just as the sovereignty of  jiva is present, the raga-dwesha are not dravya, they are vibhava manifestations of jiva. Same jiva if he manifests in own nature form then raga dwesha would get eliminated totally. This is simple and not difficult- the impure manifestation gets eliminated and pure manifestation occurs.

Shloka 219: Observing from the aspect of Tattva, no other dravya is seen to be cause for generation of raga –dwesha. These are manifestations of the consciousness only since it is logical that the manifestation of all dravyas are highlighted in their internal own nature. The qualities and paryayas of another dravya do not get manifested within another dravya.

Kalash 27/219: Bhavartha is as follows- someone believes that nature of jiva is not to manifest in raga-dwesha form, but dravya gyanavarana etc. karmas and body related objects of enjoyments forcibly make jiva manifest in raga-dwesha form.

But this is not so. The jiva has vibhava manifestation capability hence manifesting in deluded form due to Mithyatva, jiva dravya manifests in raga-dwesha form on his own. There is no assistance due to other dravya. This is elaborated- eight karmas form or body, mind, speech nokarma form or external objects of enjoyments etc. all other dravyas do not appear to be capable of generating impure consciousness form raga-dwesha manifestations from aspect of reality, viewing the nature of dravya.

 It is further explained- all dravyas jiva, pudgala, dharma, adharma, kaal, akash manifest in their own forms in indestructible stream form . This is confirmed by experience and the substance is established like this only. How is the manifestation? It is extremely apparent.

Shloka 220: Whatever generation of the faults of raga-dwesha occur within this soul, it is not on account of other dravyas at all. In that soul the ignorance alone is culprit which spreads. When soul realizes it then his ignorance subsides since ‘ I am of the nature of knowledge’ such belief alone is Samyakgyan.

Kalash 28/220: Bhavartha is as follows- Jiva dravya in worldly state manifests in raga-dwesha-moha impure consciousness forms which upon consideration of nature of substance is the mistake of jiva and not that of pudgala dravya. The reason is that jiva dravya manifesting in vibhava mithyatva form manifests in raga-dwesha-moha forms due to own ignorance on his own.

 If sometimes manifesting in pure form, he manifests in experience of pure nature form and not manifest in raga-dwesha-moha form then what can pudgala dravya do? The same is told- In impure state what all ragas etc. form impure manifestations occur, for them to manifest there is absolutely no contribution of fruition of gyanavarana etc. karmas and body, mind, speech or the subjects of enjoyments of five senses  in the least. Then what is there? The worldly jiva is corrupted from the experience of pure nature manifesting in Mithyatva form on his own. The impure bhava generated due to fruition of karmas, he believes to be his own. In this way under influence of ignorance the manifestation in raga-dwesha-moha form occurs.

Bhavartha is as follows- Jiva, being Mithya Drishti on his own believing other dravya to be his own, experiences them, then who can prevent the raga-dwesha-moha form impure manifestations ? Therefore, what is the fault of pudgala karma? Know this that it is fault of jiva only to manifest in ragas etc. impure manifestations form and not that of pudgala dravya. What is the next consideration? The answer is that the next consideration is that moha-raga-dwesha form impure manifestations should be destroyed. With their destruction, I am pure consciousness form indestructible eternally existent remains.

Bhavartha is as follows- Jiva dravya is pure natured. In him the moha-raga-dwesha form manifestations occur. To eliminate the impure manifestations the solution is that if the dravya manifests in pure form naturally then impure manifestation would  get eliminated. There is no other solution. Upon destruction of impure manifestations the jiva dravya remains as it is without any thing being less or more.

Shloka 221: Those people who believe the other dravyas alone as the nimitta for the generation of raga-dwesha and do not believe self to be the cause at all; they do not cross the river of the form of Moha since they lack the knowledge of the nature of self which is subject of Shuddha naya and their intelligence is blind.

Kalash 29/221: The meaning is highlighted further- Such Mithya Drishti mass of jivas cannot eliminate the army of enemies of the moha-raga-dwesha form impure manifestations.

How are the Mithya Drishti jivas? Being devoid of the direct experience of the jiva substance free of all afflictions, their knowledge is completely zero without Samyaktva. What is their fault? Answer-  The fault is described. Those Mithya Drishti jivas are such- They believe that due to  the nimitta of pudgala dravya of the form of eight karmas, body etc. nokarmas and external objects of enjoyments, the jiva manifests in ragas etc. impure manifestation form; those jivas are mithya Drishti continuing in the world infinitely.

They believe that the worldly jiva does not have capability of manifesting in impure ragas etc. form and pudgala karma forcibly causes manifestations. If it is so then the pudgala karma is existent at all times. Then where is the opportunity for the jiva to manifest in pure form? Surely there cannot be.

Shloka 222: This knowing natured soul, complete, infallible and incorruptibly pure- is such knowledge natured magnificent. Just as lamp does not get corrupted at all  in illuminating pot-cloth etc. objects ; the same way the gyani does not get corrupted at all by the objects of knowledge. In this way without having the knowledge of  the nature of substance, why do  the ignorant people discard their natural detachment and manifest in raga-dwesha form? The Acharya has expressed sorrow in this manner. 

Kalash 30/222: Bhavartha is as follows- Some Mithya Drishti jiva would doubt that the jiva dravya is knower and knows all the subjects of knowledge, hence while knowing the other dravyas, a certain amount of impure manifestations of ragas etc. would be entailing?

The answer is that while knowing the other dravya there is not even an iota of impure manifestation but on account of vibhava manifestations there is corruption. With pure manifestations he is free of corruption. Those Mithya Drishti jivas who are existent, why do they get engrossed in raga-dwesha-moha form impure manifestations? Further why do they relinquish the spirit of  being different from all other dravyas?

Bhavartha is as follows- The nature of substance is explicit but people get perturbed which is very surprising. How are the ignorant jivas? Their wisdom  is  devoid of the experience of the limits of the nature of the pure jiva dravya. Due to this reason the existent consciousness form jiva dravya knows all the subjects of knowledges but does not manifest in raga-dwesha-moha form etc. How is the jiva dravya? Whose knowledge quality is indivisible, free of all vikalpas, which does not deviate from the nature for infinite period and is free of dravya karma, bhava karma and no karma. An example is quoted- with the light of lamp the pots and clothes etc. are seen left-right, down-above, forward-backward but for this reason it does not cause any corruption in the lamp.

Bhavartha is as follows- just as lamp is illumination form and illuminates the pot-cloth etc. several objects. While illuminating the nature remains illumination form and does not get corrupted. In the same way the jiva dravya is knowledge natured and knows all the gyeya. While knowing, the knowing  nature remains the same. While knowing subject of knowledge no corruption occurs. Those who do not realise this they are Mithya Drishti.

Continued….

Samaysar Kalash Teeka….15

 

10. Sarva Vishuddha Gyan Adhikar

Shloka 193: Mass of knowledge form soul reveals itself.

How does it reveal itself? – After destroying all the bhavas of doer and enjoyer totally, it reveals itself.

And how is it? – Due to the nimitta of kshayopasham of karmas, different states are generated. It is distant from all those thoughts of bandh and Moksha. It is pure, pure. – By repeating pure twice it implies that it is devoid of ragas etc. impurities and the obscuration thereof.

And how is it? – Whose pure, stationary, magnificence is filled with the spread of knowledge and consciousness form own flavour.

And how is it? Whose glory is firm like stone carving.

Kalash 1/193: Now this existent shuddha jiva dravya gets revealed.

Bhavartha is as follows- Here onwards the pure nature of jiva is described. How is the mass of knowledge? Its nature can be realised by experience having same form at all times, it is such. And how is it? It is like  unobscured flame form having perturbation free illumination with completely pure gyan chetna. And how is it? It is pure pure- by repeating twice it emphasizes the purity.

And how is it? With the destruction of collocated gyanavarana etc. karma mass and the revelation of the nature of jiva – such two vikalpas which occur in each paryaya of ekendriya to panchendriya, it is completely different.

 Bhavartha is as follows- From ekendriya to panchendriya, the  jiva dravya is free of the vikalpas of bandh or moksha from aspect of dravya nature. The nature of dravya is just as it is. How does the jiva dravya attain it? With the destruction from roots of the infinite vikalpas of the form that ‘jiva is karta’ and ‘jiva is enjoyer’, thus having infinite divisions .

Shloka 194: Just as this consciousness form soul does not have nature of enjoyership, in the same way it does not have nature of doership. Hence those who believe the soul to be doer, do so  out of ignorance. But once ignorance is removed then soul is non-doer only.

Kalash 2/194: It is not in the nature of jiva having consciousness nature to carry out gyanavarana etc. karmas or manifestations in the form of ragas etc. Just as jiva is not enjoyer of karmas either.

 Bhavartha is as follows- If Jiva dravya were the enjoyer of karma then he would be karta also ; but he is not enjoyer hence he is not karta either. Due to what reason this jiva carries out ragas etc. form impure manifestations? Due to Mithyatva form vibhava manifestations having oneness with the karma generated bhavas; this jiva is karta due to this.

Bhavartha is as follows- It is not  the natural quality  of the jiva to be karta of ragas etc. vibhava manifestations but he has impure form manifestations. With the destruction of vibhava manifestations of the form of Mithyatva, raga dwesha form, the jiva becomes totally non karta. 

Shloka 195:   In this way  the jiva, having his own pure flavour,  is established to be non karta of other dravyas and other  bhavas. 

How is that jiva ? – whose nature is to remain within his own consciousness form flame spreading & revealing the entire universe. In spite of this, Jiva has clear bondage with the karma particles in this world- this is definite ignorance of extreme nature which is very deep and cannot be described.

Kalash 3/195: The existent consciousness form dravya  is not karta of gyanavarana etc. or ragas etc. impure manifestations. This is so eternally by nature. How is it? From aspect of dravya, it is different from dravya karma, bhava karma and no karma. Infinite dravyas are reflected along with their past, present and future all the paryayas by means of consciousness quality having illumination form, it is such. Even though the jiva dravya  is pure, even then definitely in worldly state whatever gyanavarana etc. karma form bondage is accrued , that is on account of Mithyatva form vibhava manifestation capability having such nature. How is it? It is incomprehensible. Bhavartha is as follows- The Jiva dravya in worldly state has manifested in vibhava form Mithyatva, raga dwesha moha forms , for this reason he is karta of the manifested bhavas in ashuddha form. On elimination of impure bhavas the jiva is non karta by nature.

Shloka 196: Just as being karta is not nature of the soul, in the same way being Bhokta (enjoying fruition) is also not nature of the soul. The jiva manifests as bhokta out of ignorance and when ignorance is removed then he manifests without experiencing being bhokta. 

Kalash 4/196: The consciousness form jiva dravya is not enjoyer of fruition of gyanavarana etc. karmas or happiness-unhappiness form karma phal chetna or ragas etc. impure manifestation form karma chetna – such is not the natural quality of jiva as has been described by Ganadhar Deva. He has told that jiva does not have nature of being enjoyer.

An allegory is narrated- Just as jiva dravya is not karta of karma, even then this jiva enjoys his happiness-unhappiness form manifestations – due to what reasons? Since eternal times there is conjunction  of karmas hence he manifests in Mithyatva raga dwesha impure vibhava form manifestations, therefore he is enjoyer. Upon destruction of mithyatva form vibhava manifestations the jiva dravya is completely non enjoyer.

Bhavartha is as follows- Just as jiva dravya has infinite foursome nature, in the same way he does not have nature of being doer-enjoyer of karmas. On account of afflictions of karmas, impure manifestation form vibhava form corruption is there which is destructible. Upon destruction of that vibhava manifestation the jiva is non karta and non enjoyer.

Further, now it is told that Mithya Drishti jiva is karta of dravya karma and bhava karma while Samyak Drishti is not.

Shloka 197: Agyani people are attached to the nature of karmas, immersed in them. They believe them to be their own nature, hence they experience them all the time, enjoy them. On the other hand gyani are detached towards the nature of karmas,  unattracted to them and know them as of the nature of others hence they do not experience them in the least or enjoy them.

Kalash 5/197: Such Mithyatva form manifestation of the form of oneness in other dravyas, of samyak Drishti jivas is worthy of being totally destructible whichever way possible.

How are the Samyak Drishti jiva? They are engrossed in experience of shuddha consciousness in continuous stream form. How is the experience of pure consciousness? It is of the nature of jiva dravya completely free from all afflictions.

What should be done ? It is venerable to remain experiencing the pure substance form samykatva form manifestation at all times . How should he do? By realising the nature of manifestation of substance. How is that nature? The Mithya Drishti jiva at all times is enjoyer of dravya karma and bhava karma since such is the manifestation of Mithyatva.

How is the agyani? Upon fruition of gyanavarana etc. eight karmas he manifests with spirit of oneness in four gati form bodies, ragas etc. bhavas, happiness-unhappiness form manifestations. Upon destruction of Mithyatva,  the samyak Drishti jiva is absolutely not enjoyer of dravya karma, bhava karma; such is nature of substance.

How is the gyani? He has renounced the ownership of the activities caused by fruition of karmas. Bhavartha is as follows- Upon attainment of Samyaktva the impurity of jiva is eliminated hence he is not enjoyer.

Shloka 198: Gyani does not indulge in karmas independently, nor does he experience it. He only knows the nature of karmas. In this manner, just knowing only, he is stationary within his own pure nature without experiencing or enjoying it. Hence in reality the Gyani is liberated only, i.e. he is called free from the karmas.

Kalash 6/198: The Samyak Drishti jiva is not karta of ragas etc. form impure manifestations. Nor is he enjoyer of happiness unhappiness form impure manifestations.

 How is the Samyak Drishti jiva? Definitely these body, enjoyments, ragas etc., happiness, unhappiness etc. all are fruition of karmas and not of the nature of jiva- the Samyak Drishti jiva knows thus, but he does not manifest in ownership form. For this reason the Samyak Drishti jiva is like uncorrupted Siddhas.

 How is the Samyak Drishti jiva ? Whatever is the mass of other dravyas, he is just knower of them but not owner of them like Mithya Drishti. And how is he? He is engrossed in enjoying the  pure consciousness form substance. Why? The bhavas of carrying out karmas, enjoyments of karmas have all been eliminated for the Samyak Drishti- for this reason.

Bhavartha is as follows- Mithyatva is the world and with elimination of Mithyatva the jiva is like Siddha.

Shloka 199: Those people who are under the obscuration of darkness of ignorance and believe only soul to be karta, they wish to attain Moksha but they cannot attain Moksha just like ordinary worldly folks.

Kalash 7/199: Such Mithya Drishti jivas cannot destroy karmas and attain pure nature. How are those jivas? They are follower of Jain principles, well read, practice physical activities form charitra, desirous of Moksha, even then they cannot get Moksha. Like whom? Just as other faith followers Tapas, yogi etc. do not attain Moksha.

 Bhavartha is as follows- Someone may think that since he is follower of jain faith hence there would be something different but such difference is not there. How are those jivas? Those Mithya Drishti jivas believe, think and experience that jiva dravya carries out gyanavarana etc. karmas and impure ragas etc. impure manifestations since that is jiva dravya’s nature. And how are they? They are surrounded by darkness of Mithyatva bhava and have been blinded.

 Bhavartha is as follows- they are highly Mithya Drishti who believe the nature of jivas to be as karta form. The reason is that being karta is not nature of jiva. It is vibhava form impure manifestation; which too is in conjunction with others, and is destructible.

Shloka 200: When other dravyas and soul substances do not have any relationship then in the absence of their karta-karma relationship, how can there be the doership of the other dravyas?

Kalash 8/200: For this reason how can there be relationship between gyanavarana etc. karma form pudgala mass and pure jiva dravya with jiva dravya being karta of pudgala karma and pudgala dravya being karta of jiva bhava? It does not exist.

Which reason? Jiva being karta and gyanavarana etc. as  karma, such relationship between two dravyas are not in the nature of dravya. That too due to which reason? Although some other substance is occupying the same space, even then they are within their own nature and one dravya does not get merged with another dravya. Such is the nature of substance. For this reason jiva is not the karta of pudgala karma.

Shloka 201: Since in this world, one substance having any  relationship with another substance has been rejected, hence where there are different substances, there is no relationship of karta-karma. Hence worldly people as well as Munis also, should observe the real nature of substance in this way only that no one is karta of another. One should believe that one dravya is not karta of another dravya.

Kalash 9/201: For this reason the Jiva dravya sentient form, pudgala dravya insentient form- experiencing such difference the jiva dravya karta and pudgala mass karma- such vyavahara is absolutely untrue.

Then how is it? Those who are Samyak Drishti jivas, they should experience and taste that the nature of jiva is not karta. Why? The reason is that the shuddha jiva dravya and pudgala dravya do not have oneness from aspects of dravya, guna (quality), and paryaya in past-present-future periods.

 Bhavartha is as follows- Since eternal times the dravya is the same as it was, it does not mix with other dravyas, hence jiva dravya is not karta of pudgala karma.

Shloka 202: Those people who do not know the abovementioned principle of the nature of substances are addressed by Acharya filled with remorse ‘ oh! Those whose mighty capability for effort has been drowned in ignorance, they indulge in karma like paupers’. In this way the karta for bhava karma is conscious self only and none else.

Kalash 10/202: It is sad that the mass of Mithya Drishti jivas engage in moha, raga, dwesha form impure manifestations. Their shuddha illumination of consciousness has been obscured by the Mithyatva form bhava, since they directly do not experience the nature of substance that the jiva dravya is not karta of gyanavarana etc. pudgala mass.

Bhavartha is as follows- The Mithya Drishti mass of jivas is corrupted from experience of shuddha nature, hence they are engaged in paryayas and therefore they manifest in Mithyatva, raga, dwesha form impure manifestations.  For this reason the jiva dravya himself becomes karta of Mithyatva, raga, dwesha form impure consciousness form manifestations in pervasive-pervaded form, and pudgala karma is not karta.

Bhavartha is as follows- The impure bhava form manifestations which are being manifested  by Jiva being Mithya Drishti. he only is the karta of those bhavas, such is the Siddhant.

Shloka 203: Bhava karma is an act and it cannot be accomplished without doing. This karma cannot be carried out by jiva and prakriti both since the Prakriti is corporeal and non conscious and it gives rise to the scenario of it enjoying fruition of its karmas. It cannot be act of Prakriti alone since Prakriti is corporeal and bhava karma are conscious; hence jiva alone is karta   of this bhava karma. These are deeds of jiva alone since they have oneness with conscious self and manifestations of conscious self. Pudgala does not know hence bhava karma does not belong to pudgala.

Kalash 11/203: For this reason the Jiva dravya manifests in pervasive-pervaded form in those ragas etc. form impure consciousness manifestations in that period, hence he is karta. The ragas etc. form impure manifestations are impure form, sentient form hence in that period the jiva dravya manifests in pervasive-pervaded manner on his own hence they are  carried out by jiva.

 Why ? The reason is that the pudgala dravya is not conscious form while ragas etc. form manifestations are conscious form therefore they are carried out by jiva. This point is strengthened further as follows- It is not so that the ragas etc.  impure conscious form  manifestations are axiomatic like eternal akash dravya but   they are carried surely out by someone.

How so? The reason is they are generated like pot and get destroyed. Further the ragas etc. impure conscious manifestations are not the activity of conscious dravya and pudgala dravya together.

Bhavartha is as follows- Someone may believe that in conjunction of jiva with karmas, the ragas etc. form  impure manifestations occur hence both the dravyas are karta. The answer is that both dravyas are not karta, since the external reason ( nimitta cause) for ragas etc, impure manifestations is fruition of pudgala karma; the internal cause is jiva dravya manifesting in vibhava form in pervasive-pervaded manner, therefore the karta-ness of jiva gets established but not that of pudgala karma. The reason is that the gyanavarana etc. dravya karmas which are insentient dravya form, get to be enjoyer of happiness-unhappiness for their deeds.

 Bhavartha is as follows- The bhava in which the dravya engages as karta, he gets to be enjoyer of the same also. Now if the ragas etc. impure conscious manifestations are carried out by jiva and karma together jointly then both shall be enjoyer also, but both are not enjoyers. The reason is that Jiva dravya is sentient and for him the enjoyment of happiness-unhappiness is feasible but for  pudgala dravya being insentient the enjoyment of happiness-unhappiness is not feasible. Therefore worldly jiva only is karta and enjoyer of the ragas etc. form impure conscious manifestations. The same  is strengthened further- These are not deeds of pudgala karma alone.

 Bhavartha is as follows- someone may believe that ragas etc. impure conscious manifestations are carried out by pudgala karma alone. The answer is that this too  is not possible since it is experienced that pudgala karma is insentient and ragas etc. impure manifestations are impure consciousness form. The manifestations of insentient dravya would be insentience form and not sentience form. Therefore the worldly jiva only is karta and enjoyer of ragas etc. impure manifestations.

Shloka 204: Several Jivas have harmed the soul being totally singular minded. They have thought only karma to be karta and discarding the possibility of soul being karta, they have opposed the words of Jineshwar Deva  which are absolutely correct that ‘this soul is karta in certain aspect’.

How are those absolutely singular minded? – Whose intelligence is clouded by fruition of extreme Moha or Mithyatva ; hence for their benefit, for cleansing of their knowledge in samyak way, the limitations of the substance are described.

How do they describe? – By the power i.e. the principle of Syadvad who have attained victory i.e. unopposed glory.

Kalash 12/204: The extent of nature of jiva dravya is narrated, the way it is. How is it? Jiva is karta and non-karta also- such Anekant nature which has been  carefully established by which he has emerged victorious.

 Why it is told? Those who call jiva as completely non-karta, to correct the opposite concept of Mithya Drishti jivas, for this nimitta the nature of jiva is established. How is that mass of Mithya Drishti jivas? Whose Samyaktva capability of experiencing the pure nature is  obscured by strong fruition of Mithyatva bhava, it is such.

 And how is it? Several Mithya Drishti jivas get very angry upon listening alone that consciousness natured jiva dravya is karta of impure bhavas by force of some logic. How angry they become? Which is very strong and inflexible. Why they be so ? Not accepting jiva to be karta of his own ragas etc. impure bhavas, they get angry .

What do they believe? Only gyanavarana etc. karma mass is karta of ragas etc. impure manifestations in pervasive-pervaded manner on its own. Thus they strongly believe. How are they? They are destructive of their own self  since they are Mithya Drishti. 

Shloka 205:  Those Jainas, followers  of Arihanta, they should not accept soul as non karta like the Samkhya followers. They should believe the soul to be karta prior to realization of differentiating knowledge and after attainment of differentiating knowledge they should view it as stationary knower directly, devoid of being karta  truly.

Kalash 13/205: It was told that the nature of jiva would be narrated by means of Syadvad nature. It is elaborated- Those Samyak Drishti jivas who accept jain concept of Syadvad nature, they should not accept that jiva dravya is absolutely non karta of ragas etc. impure manifestations.

Like whom? Just as Samkhya followers believe Jivas to be absolutely non karta , in the same way the Jains  should not accept Jivas to be absolutely non karta. What is acceptable is described- The Jiva dravya being corrupted from pure manifestation  form Samyaktva, being Mithya Drishti, manifests in moha, raga, dwesha form manifestations; for that long jiva is surely karta of moha, raga,  dwesha form impure conscious manifestations- this surely believe.

When the same jiva manifests in own pure natured samyaktva bhava form relinquishing the Mithyatva manifestations, then believe that he has abandoned being karta of ragas etc. ashuddha bhavas- experience thus.

 Bhavartha is as follows- Just as jiva has nature of knowledge quality and that knowledge quality is not abandoned in worldly or Moksha state either; in the same way ragas etc. are not nature of jiva therefore in worldly state, so long as conjunction with karmas is there, till then jiva manifests in moha, raga, dwesha form impure vibhava manifestations and till then he is karta.

Subsequent to manifestation of Samyaktva quality of jiva, know this- The power of knowledge is such that it is keen to know all the subjects of knowledge. And how is it? It has appeared on its own to self. And how is it? Free of transmigration in four gatis. And how is it? Of the form of knowledge alone. And how is it? It is pure substance form free of ragas etc. impure manifestations.

Shloka 206: Buddhist, followers of transientism, imagine the soul substance as transient therefore believe the karta and bhokta to be different. They believe that karta is someone else and bhokta is someone different. This ignorance is removed by the wonderful consciousness only by himself.

How does it do it? – By irrigating with the nectar of permanency it removes it.

Kalash 14/206: Some Bauddha follower jiva differentiates between the doer and enjoyer in his knowledge.

 Bhavartha is as follows- He says that the doer of deed is someone else and enjoyer of the result is someone else. Why does he believe so? The Jiva dravya who is eternally consciousness form , he believes it to be transitory. Just as someone views the white conche shell to be yellow due to disease in the eye, in the same way on account of false delusion he believes that the eternal jiva dravya destroys within one samaya itself and a new jiva takes birth.

Therefore he believes that the doer of the deed is some other jiva and the enjoyer of the result is some other jiva. Such belief is the root of Mithyatva. Therefore such jiva is explained- Some jiva saw some town in childhood and after sometime becoming adult he comes and sees the same town and upon seeing such a knowledge is generated that this is the same town which I had seen in childhood. 

In this manner the knowledge form substance which is permanent in past, present and future eliminates the Mithyatva of the believer of transitoriness.

Bhavartha is as follows- If the jiva tattva were destructible, then from the previous knowledge the present knowledge is generated, who would be the recipient of that? Therefore the Jiva dravya is always permanent- by such statement the believer of transitoriness gets wise.

How is the jiva substance? Always indestructible form the jiva dravya who is strengthened by his own capability. Know thus only and not otherwise.

Continued….