Description of Worldly Dukh and Moksha Sukh
Now , in
this worldly state there are different types of dukh which are described since
in this world also if Sukh exists, then why should one make efforts to attain
salvation?
In this world there are several dukh ; hence
efforts to be free from the world are made.
Just as a
doctor, with description of diagnosis of the disease and its state, satisfy the
patient of the disease and make him interested in carrying out the
treatment.
In the same
way here, the diagnosis of the world and its state is described so that the
worldly jiva is assured of the worldly disease so that he is interested in its
remedy.
Just as a
patient is unhappy with the disease, but he does not know the root cause of it;
he does not know the right treatment and the pain is also unbearable, then
whatever appears likely, he undertakes such treatments; hence the pain does not
reduce and with agony he suffers
different quack remedies. Now if the doctor describes to him the root
cause and the form of that pain and informs that the remedies so far adopted
were false, then he is interested in following the true course of treatment.
In the same
way, this worldly jiva is suffering in the world but he does not know its root
cause; he does not know the right remedies and the pain is also unbearable,
then whatever appears proper, he undertakes such treatments; hence the pain
does not reduce and with agony he suffers the quack remedies. Now if the root
cause of the disease is described and its form is narrated and then told that
the remedies adopted so far were false , then he is interested in following the
true course ; which is now described.
Worldly Dukh and its
root cause
Here the
root cause for all dukh is Mithya Darshan-Agyan-Asanyam; wherein the atattva
shraddhan – Mithya Darshan generated with fruition of Darshan Moha is
present due to which the real nature of substance is not realised or it is
realised conversely. With the nimitta of Mithya Darshan only, the
kshayopasham form gyan is now functioning
as Agyan, due to which the real
knowledge of the substance is not gained or it is known conversely. The Kashaya bhava
generated with fruition of charitra moha is Asanyam ; due to which he
does not manifest in the way according to the nature of substance but manifests
conversely.
-
Thus
these Mithya Darshan etc. are root cause for all dukh.
-
How so? It is shown now-
(A)From aspect of
Karmas
On account
of Mithya darshan the jiva does not differentiate between self and others. One ‘self Atma’ and
infinite pudgala paramanu form sharir ; with their conjunction Manushya
etc. paryayas are produced, in that paryaya only he believes it to be self.
And the nature of Atma is gyan-darshan etc. , due to which little knowing and
seeing is accomplished and with the affliction of karmas the manifestations of
anger etc. bhavas are present. The sharir has nature of
touch-taste-smell-colour which is explicit and fat-thin , changes of touch
etc., different states occur; all these he considers as own nature.
Dukh and its remedy
caused by the nimitta of Gyanavarana -Darshanavarna
The
activities of Gyan-darshan are carried out by means of senses and mind; hence
he believes that ‘ these skin-tongue-nose-eyes-ears and mind are my parts; by
means of them I can know and see.’ – with such belief there is attachment
towards senses.
Under
influence of Moha, by means of those senses, desire to enjoy the sensory
subjects prevails and by attainment of those subjects, with elimination of
desires he rejoices.
Just as –
dog chews a bone , with that his own blood drips and tasting it he believes
that ‘ this is taste of the bone’ ; in the same way this jiva knows the
subjects , his gyan engages in them and with their taste he believes that ‘
this is the taste of the subject’; but the subject does not have any taste at
all. Himself had desired it, knowing which only, he has considered it joyful, but ‘I am eternal infinite gyan form
soul’ – such experience of only gyan is not existent. On the other hand
‘I saw the dance, I heard music, smelt flowers, tasted , touched, knew shastra’
– in these ways the gyan mixed with Gyeya is experienced. Here the subjects
only are primary.
-
In this way this Jiva has desires for sensory subjects with the nimitta of Moha.
There the
desire is to enjoy all the subjects of all three periods of time- ‘ I should
touch all, I should taste all, I should smell all, I should see all, I should
hear all, I should know all (with mind)’ – such desires are there, but shakti
is limited to accepting only one of the subjects in front of the senses of touch-taste-smell-colour
or sound, that too in limited way. With memory etc., also by means of mind
something may get to be known with the assistance of several external reasons;
hence the desire is never fulfilled- such desire is fulfilled only with
attainment of keval gyan.
With
Kshyopasham form senses the desire is
never fulfilled; hence with the nimitta of moha, the senses keep desiring to
enjoy their subjects again and again, being restless due to it, he is unhappy. Here he is so
unhappy that for enjoyment of some subject, he does not care for his life also.
Just as the elephant desires to touch the body of
fraudulent female elephant, fish to taste the bate in the hook, wasp to smell
the lotus flower, moth to view the colour of flame, deer to hear the music that
even if death is imminent , they do not care for it and try to enjoy the
subject. Although in the enjoyment of subjects death occurs, but the suffering
of the senses appears to be more.
Therefore
all the jivas miserable with the suffering of senses, act being thoughtless to
jump into the subjects of senses just
as some one jumps from the top of
the mountain. Undergoing various
miseries they earn money which they spend for the subjects of the senses
and for the same reason they go to the extent of facing death. The acts of
Himsa etc. which are cause for Narak etc. are also done and anger etc. Kashayas
are generated.
Even then
what to do ? – the
misery of senses is intolerable; hence any other thought does not come to mind.
Even Indra etc. are suffering such miseries who are extremely longing for these
subjects of senses.
Just as a
person suffering from itching, scratches helplessly; if the suffering were not
there then why would he scratch? In the same way the Indra etc. suffering with
disease of senses , with yearning enjoy the subjects of the senses; if the
suffering were not there then why would he indulge in enjoyment of sensory
subjects ?
In this way the sensors generated Gyan produced
with kshayopasham of Gyanavarana-Darshanavarana, due to nimitta of Mithya
Darshan etc. , accompanied with desires becomes the cause of misery.
Now what does the Jiva do to eliminate this
misery? This is told-
With
embracement of subjects of the senses, ‘My desire would be fulfilled’- knowing
thus, firstly he strengthens the senses by consuming different types of foods
and he believes that with senses being strong, he would have higher power for
intake of the sensory subjects. For this purpose several external reasons are required as
nimitta which he tries to acquire.
The senses
embrace the subject when confronted with them, hence this jiva with different
means arranges for subjects and senses to come together. He takes lots of pains
and hardships to arrange togetherness of
different types of clothes, foods, flowers, temples-ornaments etc., and singers
– musical instruments etc.
So long the
sensory subjects are in front of the senses, till then those subjects are
somewhat clearly known , later only memory remains in the mind. After passage
of time, even memory fades, hence he attempts to keep those subjects within his
control and tries intake of them again and again quickly.
There with
senses, in one kaal, only one subject can be embraced but he wishes to enjoy
several of them; hence being restless, again and again, he changes from one subject to other and then from that subject to another- thus he
jumps around.
In this way,
the means whichever appear suitable to him, he carries them out but they are
false since firstly all of them to be in concurrence is not in our control ; it
is highly difficult and sometimes depending upon fruition such situation may
exist, then by strengthening the senses the capability of intake of sensory
subjects does not enhance; that shakti enhances by gyan-darshan, but that is
dependent upon the kshayopasham of karma. Someone has a healthy body but his
shakti is seen to be less; some other one has weak body but he has great
shakti; hence strengthening the senses by food etc. does not serve any purpose.
With reduction of Kashaya, with kshayopasham of karma, with enhancement of
gyan-darshan, the capability of intake of sensory subjects enhances.
The
association of sensory subjects does not remain for too long or the association
with all subjects itself is not there; hence the restlessness continues to be
there and keeping those subjects subjugated, he embraces them again and again
but they do not remain within control. Those are different dravya which
manifest within their own control or they are dependent upon karma fruition but
such bandh of karma occurs due to suitable Shubha bhava, later it comes into
fruition, which is directly seen. In spite of several efforts without nimitta
of karma, the materials are not available.
Changing
from one sensory subject he embraces another- thus he pounces upon them, but
what does it achieve? Just as a person with hunger of 40 Kg gets a grain to
eat, then does it satisfy the hunger? In the same way the one who wishes to consume all, does his desire fulfil
with consumption of one subject? Without elimination of desire the happiness is
not attained hence this remedy is false.
Someone
enquires- By these
means the jivas are seen to be happy; how do you call them absolutely false?
Its
answer- They are not
happy; under delusion they believe to be happy. If they were satisfied then how
the desire for other subjects remained? Just as with elimination of disease,
why would anyone desire another medicine? In the same way with elimination of
unhappiness, why would anyone desire other subjects? Hence with intake of
subjects, if the desire is satisfied then we
could accept satisfaction, but so long as a particular subject is not
embraced, till then its desire continues and the moment it is consumed, at the
same moment, desire for embracement of another subject is seen.
Then how
is this belief of satisfaction? Just as- some highly
hungry poor person gets one grain of cereal, then by eating it he believes to
get relief ; in the same way this highly thirsty jiva gets nimitta of one
subject and with its intake, he believes to be satisfied; in reality the
satisfaction is not there.
Someone
asks- Just as
someone by eating each grain quenches
his hunger; in the same way if someone fulfils his desire by intaking one
subject at a time, then what is the harm?
Its
reply- If those
grains were together then we can accept it like that, but when the second grain
is received, by that time exodus of the first grain has occurred then how the
hunger would be satiated? In the same way, if the intake of sensory subjects
keep accumulating, then the desire may be fulfilled, but when the second
subject was embraced, then the previous subject which was embraced has been
forgotten, then how does the desire fulfil? And without fulfilment of desire
the restlessness does not get eliminated and without elimination of
restlessness, how can the sukh be said to be attained?
There intake
of even one subject is carried out in
the presence of Mithya darshan etc.; hence karmas are bonded which are cause
for future miseries; hence the sukh is not there in present and it is not cause
for sukh in future also, hence it is dukh only. The same is told in
Pravachansar-
‘ Whatever
sukh is accepted through the senses , it is dependent, obscured, destructible,
cause of bandh, difficult; hence such sukh
is in reality dukh only.
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Therefore the remedies carried out by
this worldly jivas should be known to be false only.
Then what
is the real solution?
– When the desire is eliminated and intake of all subjects of senses is
continued together, then this dukh can be eliminated. That desire would be
eliminated with destruction of Moha and intake of all together can happen with
attainment of Keval Gyan only; hence the solution is Samyak Darshan etc. these are the real means.
In this way with the nimitta of Moha, the
kshayopasham of Gyanavarana-Darshanavarana is also miserable , that was
described.
Here
someone says- With
fruition of Gyanavarana-Darshanavarana the knowledge was not there; hence that
should be called as cause for dukh; why do you call Kshayopasham as the cause?
Its
answer- If not
knowing is the cause for dukh then pudgala should also have sukh, but the real
cause for dukh is desire and desire occurs with the kshayopasham of gyan; hence
kshayopasham is called as cause for dukh. In reality the Kshayopasham is also
not cause for dukh; the desire for intake of sensory subjects due to Moha
is the cause for dukh.
Dukh being produced by
the fruition of Mohaniya Karma and its remedy
The fruition
of Moha is dukh form only. How? That is described-
Dukh generated with Darshan Moha and its abstention
Firstly with fruition of Darshan Moha , Mithya Darshan ensues;
due to that ‘ the way he has shraddhan , the thing is not like that and the way
the thing is, he does not believe it’; hence he remains restless.
For example
– some mad person was clothed by someone, that mad person believes the garment
to be his body part and believes the self and garment to be one. Whereas the
garment is dependent upon the person clothing him ; hence sometimes he tears it
, sometimes he stitches it, sometimes fixes it , sometimes gives new, thus
conducts differently; that mad person believes it to be under his control; when
its activities are dependent upon others then he is highly unhappy.
In the same
way this jiva had relation with the body due to fruition of karma ; this jiva,
believing that sharir to be his own part, believes sharir and self to be one. (whereas) The sharir is dependent upon karma ,
sometimes it is thin, sometimes fat, sometimes destroyed, sometimes newly
generated, thus different forms occur; but that jiva believes it to be
subjugated to him. When its activity is dependent upon others then he feels
highly unhappy.
For example-
where the mad person was staying, there some other manushya- horse etc. came to stay there, then this mad person
believes them to be his own; whereas
they are dependent upon themselves- someone comes and goes, some manifest in
different states form ; but that mad
person believes them to be subjugated to him; when they act
independently then he gets upset and unhappy.
In the same
way where this jiva takes birth and assumes paryaya, there automatically the
son, horse, wealth etc. came and he acquired them , then this jiva knows them
to be his own. Actually they are dependent upon themselves- someone comes ,
someone goes, some manifest in different states form. [But] This jiva believes
them to be subjugated to him; when they perform independently , then he is
upset and unhappy.
Here
someone says- In
some kaal, the activities of sharir and son etc. appear to be subjugated to
this jiva also, at least then he is
happy.
Its
reply- Depending
upon the Bhavitavya (destiny) of sharir and desire of jiva matching , the way
he desires, the manifestation occurs accordingly. Hence in some kaal, with such
consideration there is a feeling of sukh. However all of them, in all the ways,
do not manifest the way he desires; hence at all times there are several
perturbations in the mind.
There at
some time, in some way, upon seeing the manifestation in accordance with
desire, this jiva , engages in feelings of oneness and mine-ness with
sharir-son etc. , then with such spirit, he always remains restless for
producing them, enhancing them and protecting them. In spite of tolerating
different hardships he wishes their progress.
And the
desires of the subjects, Kashayas, imagination of good-bad in external
materials, non belief in true remedy and faith
in false remedies due to false imagination – the root cause for all
these is only Mithya Darshan. With its destruction, all these get destroyed.
Hence the root cause for all dukh is Mithya Darshan.
-He does not make effort for
destruction of this Mithya darshan; (since )other beliefs he considers as true
belief , then why should he make effort?
The sangyi panchendriya , per chance may consider the
means for deciding upon the Tattva, there unfortunately if he gets nimitta of
Kudeva-Kuguru-Kushastra , then the false tattva shraddhan gets strengthened.
He knows
that with these means he would be benefited, but those (nimitta) so perform
that he gets misled. Although
he had made efforts for consideration of form of substance, even then he
becomes firm in converse thoughts, and
with increase of sensory desires- Kashaya , he becomes more unhappy.
Per
chance he gets nimitta of
Sudeva-Suguru-Sushastra also, then he does not have shraddhan in their
nishchaya preachment; remains Atattva Shraddhani with Vyavahara Shraddhan.
There if Kashaya diminishes or the desire for subjects reduces then he is
somewhat unhappy, then he again becomes same as before; therefore the efforts
made by the worldly jiva remains false only.
This worldly jiva considers the remedy as the manifestation of the
substances in accordance with his shraddhan. If they manifest accordingly then
his shraddhan would be proved to be true, but the eternal substances manifest
differently within their own limitations; no one is dependent upon others. No
one manifests in accordance with other’s wishes. He wishes to make them
manifest but that is no solution; it is just Mithya darshan.
Then what is the true remedy? -
If the shraddhan is in accordance with the nature of things then all the
miseries would be eliminated. Just as under influence of Moha, someone wishes
to bring the dead to life or considers him to be live, then he only suffers;
hence believing him to be dead and realising that ‘ he cannot be brought back
to life’ , this only is the means for elimination of misery.
In the same way, being Mithya Drishti, believing
the things to be differently, or wishing to manifest them differently is cause
for misery for self. Hence believing them rightly and accepting that they
cannot manifest differently by his efforts is the only means for elimination of
dukh. The means for
elimination of delusion generated dukh is removal of delusion. Hence with elimination of delusion
only, samyak shraddhan can be attained,
know that as the right solution.
Dukh generated by Charitra Moha and its remedy
With the fruition of Charitra Moha, anger etc.
kashaya form and Hasya etc. Nokashaya form bhavas are generated in the jiva;
then this jiva being restless and miserable engages in different improper
activities. That is elaborated-
Anger Kashaya generated state- When the anger kashaya is produced, then the desire
to harm other is generated; for that he considers various means, speaks heart
rendering abusive words, attacks with his own body or weapons etc. , tolerating
difficulties and spending money etc. or even with his own death , makes efforts
to harm other; or if he can make others harm him then he does so; if anyway he
is being harmed then he concurs with the happening ; even if his harm does not
serve his own purpose, even then he does
so. And upon being angry, if some pujya or favoured persons try to mediate then
he abuses them also, starts beating them without any consideration. If the
other cannot be harmed then internally he is highly agonized, harms his own body and dies with poison etc.
- such is the state with anger etc.
Pride Kashaya generated
state-
When the passions of
pride are generated, then the desire to pull others down and show self as
higher is produced; for which he considers different options; criticizes
others, praises self; in different ways the glory of others is tarnished and glorifies self; with great difficulty the
wealth which was accumulated , he spends in marriage etc. functions even if he
has to take loan . “After death I shall be famous”- with such consideration ,
even at cost of own life, he glorifies self; if someone does not respect etc.
then scaring them, or harming them , he makes them to respect him. And with
pride, even if elder or venerable are present, he does not respect them, there
is no consideration. If others are not seen as lower and self as higher, then
internally he is agonized and harms his own body, commits suicide with poison
etc. – such state is generated with pride.
State generated due to Deceit Kashaya- When the passions of deceit are
generated; then with deceit he wishes to achieve the desired objective. For
that he considers different means, speaks different deceitful words, changes
the state of body in deceitful form,
describes the external things differently, where even own death may occur- he
engages in such treachery. Upon revelation of deception enacted, self may be
penalised or death may occur, but he does not bother about them. In enacting
deceit he does not consider the respectability or venerability of the person
upon whom the treachery is carried out. If with deceit the objective is not
served, then he is anguished severely,
harms his own body by himself and
with poison etc. embraces death- such state is produced with deceit.
State generated with greed- When the greed passion is produced, then the craving to obtain the desired thing is generated. He
considers different means for the same, speaks accordingly, carries out
different activities of body, suffers greatly, serves , travels abroad; such
acts which may result in death also are undertaken. All such acts which may
produce lot of misery are also undertaken. Even if respected or venerable are
involved, he carries out his greedy acts indiscriminately. The desired object
which has been gained thus is protected in several ways. If the thing is not
attained or it is lost then he suffers greatly and by injury to himself or
poison etc. he embraces death- such state is generated with greed.
In this way suffering with passions, he manifests
in these states.
Continued…..
