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….