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…..