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….