Explaining
the reason for different families of
moha bhava now the characteristics of Moha bhava which are detectable by the
knowledge are explained-
1809. Shloka- Such
characteristics of Mithyatva which are detectable by knowledge are identified
by their features e.g. non belief in
jiva etc. nine substances or Viparyaya (opposite) form belief.
Bhavartha- Non belief
in nine padartha or opposite belief is first characteristics of Mithyatva
detectable with knowledge.
1810. Shloka- Sookshma,
doorvarty(distant), Antarit (separated with time) substances which were told
earlier, they are knowable only by means of statements of Jinendra and not in
any other way.
Bhavartha- These
substances are knowable to Kevali only and Chhadmastha can know them with Agam
only. Mithya Drishti does not have faith in them. Dharma, Adharma, Kaal,
Paramanu, etc. are called Sookshma padartha which are not detectable by senses.
Ram-Ravan etc. are separated with time i.e. those substances which are
separated by large past period or future period e.g. Shrenik raja being
Tirthankara etc. The distant padartha are Meru mountain, swarga, dweep, ocean
etc. i.e. they are so far that Chhadmastha cannot reach them and view directly.
1811. Shloka- In
spite being shown directly by Syadvadi jains , the Mithya Drishti does not
accept them since his Mithyatva karma is under fruition. [ this jiva believing
non thing to be thing follows Mithyatva karma . The corporeal karmas do not
force him , they are nimitta only.]
Bhavartha- Although in
Jain Agam the sookshma etc. padartha are described clearly, due to Mithyatva
the jiva does not accept them or does not accept in that form.
1812. Shloka- Gyan
beyond senses and sukh beyond senses is present in Siddha Bhagwan in continuous
stream form. In this context Mithya Drishti thinks that these may or may not be there.
Bhavartha- The gyan and
sukh beyond senses have been described earlier. Mithya Drishti does not accept
them, nor does he believe them to be nature of soul or their presence in
Siddhas explicitly. Since the Mithya Drishti is influenced by sensory sukh and
gyan only which he believes to be uppermost.
1813. Shloka- In
Jain Agam the six dravyas- Jivas etc.
which are self established have been described – but the Mithya Drishti
not knowing his soul does not believe them.
Bhavartha- Mithya
Drishti does not accept six dravyas, their qualities, their eternal self
established nature or their vibhava sequential manifestation.
1814. Shloka- Substance is Nitya-Anitya form.
Mithya Drishti doubts whether in substance both Nitya and Anitya dharma can
stay together at same samaya.
Bhavartha- It was
earlier established that ever dravta is Nitya-Anitya, Tat-Atat, Asti-Nasti,
Ek-Anek bunched with these four pairs i.e. the substance is Anekant form – this
he does not accept since in these pairs the two dharmas are opposite to each
other – which he cannot accept with his knowledge. He believes that just as
darknes-lighting, hot-cold two opposite padartha cannot stay together – in the
same way this Nitya-Anitya etc. opposite dharmas cannot stay together. But he
does not know that darkness-lighting or hot-cold are paryayas which being
really opposite cannot stay together, but Nitya-Anitya etc. are pair which stay
in guna-paryaya. In guna paryaya opposite dharmas can stay together. Just as in
shakti form guna Samyaktva and in paryaya Mithyatva can be there. Or sukh in
guna and dukh in paryaya. Yes in paryaya opposite things like samyaktva-mithyatva
cannot be together. But Mithya Drishti
does not have knowledge of Guna-Paryaya (samanya-vishesh).
1815. Shloka- And
the spirit of ‘this is my soul’ in the no karma and bhava karma form non-soul
bhavas is nothing but spread of Darshan Moha.
Bhavartha- I am fair,
dark, fat, small etc.- believing these body dharmas to be own is atma-buddhi in no karmas and I am angry- I shall kill you, I am proud,
I am greedy, I am compassionate, I shall save you, I will make you happy,
unhappy- believing ownership in these bhavas is atma-buddhi I bhava karmas. All these are due to Mithyatva.
1816. Shloka- And
in this Lok Deva-Buddhi in non-Deva or KuDeva , Guru-Buddhi in non-guru or
KuGuru, accepting kuDharma as dharma occurs due to influence of Mithyatva.
Bhavartha- Belief in
Harihar etc. false Devas of other faiths as equal to Arihant Deva is Mithytava.
Having Guru Buddhi in Gurus having possessions and enjoyers of sensual subjects
like Acharya- Upadhyaya-Sadhus is Mithyatva. Dharma is only Shuddha Samyaktva
or Shuddha Charitra Bhava. Which is natural manifestation of soul without Moha
and perturbations. Accepting false paths following Himsa etc. as Dharma or
accepting pudgala dependent activities ( of mind, speech, body ) as dharma or
accepting Shubha kriya or Shubha vikalpa as dharma is Mithyatva.
1817. Shloka- Mithya
Drishti Jiva with false hopes, under the influence of Moha bhava worships false
Devas for the sake of wealth, child etc. and engages in false deeds.
Bhavartha- Mithya
Drishti jiva for attainment of wealth, son etc. engages in all false deeds.
Worships Sheetala, Amba Devi etc. Wanders around preachers of Tantra-Mantra
etc. Engages in Himsa of animal sacrifice etc. Worships different places , even
Peepal (tree). What more can be told- under influence of Mithyatva the one desirous
of wealth, son etc. other substances , carries out all false deeds. He does not
know that all these substances without fruition of SataVedaniya cannot be
attained by any means. All efforts of Mithyatvi are merely cause for karma
bandh.
Conclusion of Gati Audayik
Bhava 1818-1820
1818. Shloka- With
this it is well established that the bhavas which are credited as Gati
Bhavas are really Audayik since they are
generated with fruition of Darshan Moha and Charitra Moha. Thus Gati Audayik
bhavas are corrupted Moha bhavas only.
Bhavartha- In Gati
audayik bhava it is told that in these four paryayas of Narak, Tiryanch,
Manushya, Deva, extraordinary bhavas of
soul occur in different ways. According to the paryaya the bhava progeny of
soul also takes place. Upon this the disciple had questioned that gati karma
being division of Naam karma is Aghati karma hence it should not have
capability of being nimitta for bhavas of soul. In reply it was told that along
with fruition of gati naam karma the mohaniya karma of same family is also being
fructified- hence that is really the
nimitta for the bhava of soul.
1819. Shloka- Wherever
in whichever gati there is factor of raga with buddhi – it is under the
influence of fruition of two types of moha or due to fruition of any one.
Bhavartha- The Siddhant
is that Gati bhavas are raga bhavas which are divisions of moha bhava only.
1820. Shloka- In
this way the four audayik bhava dependent upon gati are fruition form of moha
karma and result in only bandh.
Bhavartha- These gati
bhava are divisions of moha hence as a rule accrue bandh.
Kashaya Audayik Bhava
1821-1839
Divisions of Kashaya
1821-1823
1821. Shloka- Anger,
pride, deceit, greed are four types of Kashaya (passion) bhavas like gati
bhava. These are audayik bhavas since with the nimitta of fruition of charitra
moha karma they are produced.
1822. Shloka- Along
with their secondary divisions these four kashayas are 16 or 25 or innumerable
lok praman.
1823. Shloka- Or
from aspect of corruption bhavas these
Kashaya have infinite shakti since each division has infinite shakti each.
Bhavartha- In Samanya
form the anger, pride, deceit, greed are four divisions of Kashaya . From
aspect of divisions of Anantanubandhi, Apratyakhyan, Pratyakhyan, Sanjwalan they have 16 divisions. Adding 9
divisions of Nokashaya as laughter, like, dislike, sorrow, fear, aversion,
stree-veda, purush-veda, napunsak-veda these have 25 divisions. Their further
divisions are innumerable lok praman. In each divisions there are infinite
avibhag praticcheda of shakti which result in infinite divisions.
Nature of Kashaya
1824. Shloka- The
Charitra Guna of Jiva comprises of Shuddhatva Shakti ( Veetrag form) . On
account of fruition of charitra moha karma it is corrupted. These kashayas are
vibhava paryayas of that Shuddha charitra guna.
Bhavartha- Corruption
or impurity always occurs in paryaya. The Gunas remain pure always. The
nimitta-naimittik relationship of karmas is also with paryaya only and not with
gunas- this is trikaal unshakable rule of Adhyatma. On this basis author tells
that what is Kashaya? The answer is that they are not part of Shuddha
paarinamik swabhava. They are not present in any guna or any charitra guna.
Charitra guna is trikaal shakti form pure and is Veetragata form. This is only
vibhava manifestation of that charitra guna. When jiva forgetting his gyayak
nature, takes recourse to dravya charitra moha then for one samaya the paryaya
manifests in momentary vibhava Kashaya form of charitra guna. By taking
recourse to knowing gyayak nature this Kashaya bhava can be destroyed
immediately. Hence these Kashaya are only vibhava manifestation of charitra
guna for one samaya- this is the meaning of sutra.
Two divisions of Charitra
Moha – Dravya Charitra Moha and Bhava Charitra Moha
1825. Shloka- Hence
this charitra moha is of two types – Pudgala dravya form and conscious bhava
form.
Bhavartha- Without
following own Shuddha soul tattva the degree to which the soul takes recourse to
others , in that part under influence of nimitta of fruition of charitra moha
karma , the soul manifests in vaibhavik state of Kashaya form of charitra guna.
With that the chariitra moha gets divided into two divisions. One is dravya
moha and other is bhava moha. Pudgala charitra form is dravya moha and due to
its nimitta the resultant bhava in soul
in raga-dwesha form is bhava charitra moha.
Form of Dravya Charitra
Moha
1826. Shloka – This
is corporeal pudgala dravya which is existent in corrupted charitra moha form.
Bhavartha- With the
worldly jiva there are infinite karamana varganas which are bonded . Besides
there are infinite Visrasopachaya karmana varganas which are existent in the
same kshetra of jiva. When jiva engages in bhava moha due to ignorance then
according to nimitta-naimittik relationship these visrasopachaya karmana
varganas manifest in karma form on their own. They get divided into 7 or 8
karma forms. Out of them there is a charitra moha karma vargana also exists
which is called as Dravya Charitra Moha.
Form of complete Dravya
Moha ( Darshan Moha + Charitra Moha)
1827. Shloka- Complete
Dravya Moha ( darshan moha + Charitra moha) is like earthly mass. It is pudgala
by itself and is not soul. Even then both (soul and pudgala karmas) have mutual
bandh.
Bhavartha- In eight
karmas just as there is Dravya Charitra Moha, the same way there is Dravya
Darshan Moha also, which is nimitta for destruction of Samyaktva. Now author
says that both types of Moha are pudgala dravya since those karmana vargana
form karmas are mass of pudgala paramanus only. They are similar to the dust
particles on earth. Having touch, taste, smell, colour they are corporeal. Soul
being devoid of touch, taste, smell etc.
is trikaal non corporeal. Even then between the corporeal and non corporeal there
is mutual nimitta-naimittik relationship between the two on their own. This is
the eternal bandh between the two which continues in paryaya form of progeny.
Form of complete Bhava Moha
( Darshan Moha+ Charitra Moha) 1828-1831
1828. Shloka- The
bhava experienced by the soul under influence of fruition of both types of pudgala moha Karma ( Darshan Moha
and Charitra Moha) is known as Bhava Moha.
Bhavartha- In earlier sutras the form of Dravya Moha was explained and its
bandh with soul was described. Now it is
told that in the Jiva there are two gunas named Samyaktva and Charitra. When
forgetting own nature the soul pays attention to dravya moha then both gunas
manifest in corrupted form in paryaya. Thus Samyaktva guna manifests in Mithya
Darshan form and Charitra Guna in Kashaya form. Now the vibhava manifestation
of these two gunas at one samaya only is Bhava Moha which is transitory. Its
new paryaya of each samaya has duration of one samaya only. It should be noted
that in spite of bhava moha in present paryaya, the guna of all three times is
pure only at that time also. If guna becomes impure then the nature of soul
would be destroyed. Then the shuddhata form karya would not be produced by any
means. Some people believe the trikaal shakti also to be corrupted at the time
of corruption in paryaya. This is mistake. The mass of guna form shaktis only
is called as dravya form paarinamik bhava. That is trikaal Shuddha. Just as sun
gets obscured by clouds, in the same way with the corruption in paryaya the
nature gets obscured i.e. its
manifestation changes. Just as water manifests in hot form.
1829. Shloka- Like moss in water that bhava is surely corrupted and that
alone is cause for bandh of eight karmas.
Bhavartha- The author
with his Drishti upon the samanya nature or Shraddha Charitra Guna, describes
the moha bhava that just as water is pure by nature but the moss generated in
those Pradesh of water is soiled and obscures the pure nature of water- in the
same way the gyayak soul having shraddha and Charitra guna is permanently pure
by nature but in those Pradesh only this bhava moha being generated in present
paryaya form is corrupted which obscures the Veetrag nature of shraddha and
charitra gunas by its impurity. When the jiva manifest in Mithyatva raga-dwesha
form (bhava moha form) then his veetragata gets destroyed. This is the form of bhava moha . Now its bandh form deed is described-
Without
bhava moha the karma cannot be bonded with soul. Just as they come, they go
also. Bhava moha only is the cause for their bandh. Hence upto 10th
gunasthana the karma bandh takes place. After that karma bandh does not occur
but with nimitta of yoga the moment karma are bonded, at the same moment they
are shedded also. Hence karma bandh is result of this bhava moha . Just as
result of experience of own nature is separation from karma bandh – in the same way the result
of bhava moha is bandh with karmas. The same is clarified further-
1830. Shloka- And that Bhava karma only is the root
cause of all disasters since bhava moha only is the prime reason for disastrous karmas.
Bhavartha- There are
eight karmas which are nimitta for destruction of jiva’s nature. Due to them
only the jva is transmigrating in panch paravartan form world. Hence the root
of all disasters is those karmas and the root cause of them is this bhava moha.
Author says that taking recourse to nature renounce it so that getting rid of
the karma bandh by samvar you would be able to experience the complete nature.
1831. Shloka- That
bhava moha is impure, harmful ( destroyer of Veetragata), Raudra, dukh form and
its result is dukh only. What more can be said, it is house of all calamities.
Establishment of cause
effect nature in Bhava Moha
1832. Shloka- The
bhava form moha itself is cause effect form. With fruition of previously bonded
karma it is Karya(effect ) and for accrual of future asrava it is karan
(cause).
Bhavartha- How does the
bhava moha produce? When the jiva relinquishing his knowing nature engages in
friendship with dravya moha then this bhava moha is generated- hence this is
not deed of swabhava ( nature) but that of dravyamoha. The karya of swabhava is
Veetragata and raga is not its karya. Bhava moha is generated by uniting with
fruition of dravya moha- hence it is karya as told earlier- with its nimitta
only, 7 or 8 karmas immediately get bonded. Therefore being root cause for
asrava bandh of future karmas this bhava moha is cause also. In this way it has
cause effect relationship with the undesirable eight karmas.
Clarification of karya
nature of bhava moha
1833. Shloka- Since
this bhava moha is produced by the fruition of previously bonded dravya moha
karma, hence it is karya (effect) form.
Bhavartha- When
surrendering his knowing nature the jiva takes recourse to dravya moha then as
a result the momentary corruption is generated- which is karya of dravya moha-
not that of soul. Here this is not to be told that according to the degree of
fruition of dravya moha the bhava moha is produced to same extent. Here it is
told that when jiva himself due to his eternal ignorance surrendering his
knowing nature unites with dravya moha, then it gets produced. Hence this is
karya of dravya moha and not that of soul. Since it is momentary bhava of
affliction form which can leave the soul
, hence it is described as karya of pudgala dravya moha.
Clarification of karan
nature of bhava moha
1834. Shloka- With
the nimitta of this moha bhava the influx of gyanavarana etc. form pudgala
occurs hence this bhava moha is karan (cause).
Bhavartha- Here this is
not said that bhava moha generates karmas but here it is being told that when
the jiva due to his own ignorance indulges in bhava moha, then at that time the
karmas suitable for manifesting in karma form in the world, due to their own
capability at that time manifest and this bhava moha functions as nimitta cause
in that manifestation. Hence the result is karma bandh only. Jiva indulges in
bhava moha and karma bandh does not accrue- it does not happen. Such is natural
rule. In this way this bhava moha is cause for bandh of eight karmas.
Bhava Moha is karya of only
Moha karma but is cause for eight karmas
1835. Shloka- Some
thing more is there. This Bhava Moha is
karya of just Moha karma since in its generation only fruition of Moha karma is
nimitta and is cause for bandh of Moha
karma as well as that of all karmas. Since with Moha bhava the bandh of all
eight karmas takes place.
Bhavartha- This is
subject of 5 bhavas of Jiva. In 5 bhavas only Audayik bhava is cause for bandh.
In Jiva the naimittik audayik bhava are generated by uniting with fruition of
all eight karmas but in all those audayik bhavas and in this moha audayik bhava
this is the speciality that all audayik bhava are not cause for bandh of 8
karmas in the least. They do destroy the nature and are dukh form also but they
do not result in future bandh. Bandh is with bhava moha alone. Although it was
produced by uniting with fruition of dravya moha but bandh is that of all
karmas. Such is the nature of thing. Due to karya of one the cause be also
one- such is not the case. Since it is
generated from dravya moha hence it bonds dravya moha alone – it is not so. It
is true that generation is from dravya moha only, even then bandh is that of
all eight karmas. The other audayik bhavas are generated in uniting with the
fruition of their respective opponent karmas- but they do not result in bandh
of anyone. This is the difference in other audayik bhava and bhava moha.
Now it is
told that the relation of bhava moha and dravya karmas of the form of cause
effect is called as nimitta-naimittik relation in Agam.
Continued…
