The attitude of the Jiva supporting only NishchayaBhas
Now the
tendency of the Jiva engaged in supporting only Nishchaya Bhas is narrated-
With knowing one shuddhatma only, one gets to be
Gyani; nothing else is required- knowing this, sitting in isolation in dhyan posture, “ I am soul completely free of karma afflictions, like
that of Siddha”, with such thoughts he is satisfied – but how such adjectives are possible- such consideration
is not there. Or with immobile, indivisible, incomparable adjectives , he
contemplates of soul but these adjectives are possible in other dravyas also
and in which aspect these adjectives are possible? - That is not considered.
And every time sleeping -sitting in whichever state- with such considerations,
he believes self to be Gyani.
And ‘Gyani
does not have Asrava-Bandh’ – this is told in Agam; hence whenever he manifests
in sensory desires- Kashaya form, there
he does not have fear of bondage; being promiscuous manifests in ragas etc.
form. But the indication of knowing self
and others is detachment bhava, the same is told is Samaysar-
“ This
Samyak Drishti for sure has ‘Gyan vairagya shakti’.” And then-
“ ‘
Automatically since I am SamyakDrishti, hence I do not have any bandh’ – thus
one who has inflated attitude- if such Ragi , conducts without detachment then do so
, or take support of carefulness of five samiti, then take thus, since without
Gyan Shakti, they are still Papi- without knowledge of both soul and non-soul,
thus they are devoid of Samyaktva only. “
Then he
is asked- When other
is known as other then what is the objective in engaging in raga etc, in other
dravyas ?
There he
says- With fruition
of Moha ragas etc. occur; in past period Bharat etc. Gyani were there , they
too had activities of sensory subjects- Kashaya form also, it is thus learnt.
Its
reply- Ragas etc.
occur to Gyani also due to fruition of Moha – this is true but they do not have
ragas etc. knowingly; it would be specifically described later.
There the
one who does not have any regret for having ragas etc. and there are no means
for their destruction; for him ‘the ragas etc. are bad’ – such shraddhan also
appears impossible and without such shraddhan , how does he become Samyak
Drishti ? The objective of shraddhan of Jiva-Ajiva tattvas is to have this
shraddhan only.
And the way the tendency of Bharat etc.
SamyakDrishtis in sensory subjects and Kashayas occur, that would also be
described specifically later. If you become promiscuous with their example then you shall accrue
strong asrava-bandh.
The same is
told –
“ In spite
of observing gyan naya , those who become promiscuous and less careful, they
sink in the worldly ocean.”
And there(samaysar)
in different Kalash, the promiscuity is
negated and the deed which is carried
out without desire , that is not cause of karma bondage – with such belief, if
one engages being karta and remaining knower – this is not valid, etc. have been
described.
Hence knowing ragas etc. to be bad- non beneficial
, keep making efforts for their destruction. There sequentially firstly
abandoning strong ragas etc.; giving up ashubha activities, engaging in Shubha and later for giving up weak ragas
etc. abandoning Shubha, engage in shuddhopayoga form .
Several jivas , knowing the ashubha be misery causing,
reduce the business etc. activity and wife enjoyments etc, activities and
knowing Shubha to be deplorable, do not engage in shastra practice etc. and
have not attained veetraga bhava form shuddhopayoga either; hence those jivas ,
being free of arth-kaam-dharma-moksha
form purushartha , they become lazy and inactive. They have been
criticized in Panchastikaya by means of example-
“ Just as by eating lots of sugar, person becomes
lazy and just as a tree is inactive; in the same way those jivas have become
lazy and inactive.”
Now they
are asked-
Externally you reduced Shubha-ashubha activities, but Upayoga does not remain
without support , then where does your Upayoga get engaged? Tell so.
If he
says- it
contemplates of soul?
Then he
is asked-
Contemplation of soul by means of shastras etc. you have called as Vikalpa and
it does not take long to know any attribute of soul ; in the concentrated form
contemplation the Chhadmastha cannot spend much time. The Upayoga of Ganadhar
etc. also does not remain thus ; hence they also engage in shastra etc.
activities. Then how to accept your Upayoga being more Shuddha than Ganadhar
etc.? Hence your statement is not Praman.
Just as –
some lazy businessman being inactive wastes his time which ever way; in the
same way being Pramadi, being inactive in dharma you waste your time. Sometimes
you contemplate something , talk something, sometimes take food etc. but for
purifying the Upayoga do not engage in Shastra practice, Tapa, Bhakti etc.
activities; being Pramadi , naming it ‘Shuddhopayoga’, with little hardship,
just as being lazy someone enjoys lying down ; he also enjoys it.
Of just as-
someone believing self to be king in the dreams feels happy; in the same way
under delusion, believing self to be Shuddha like Siddha, feels happy himself.
Or, just as somewhere believing ‘Rati’(pleasure) he feels happy, in the same
way in with some thoughts believing ‘
rati’ he feels happy. He calls it ‘ pleasure generated by experience’.
Somewhere believing ‘Arati’ he feels sad; in the same way believing business,
son etc. to be cause for sorrow, he remains aloof with respect to them and with
that he believes detachment. But such Gyan-Vairagya is Kashaya based. The veetrag form which is
perturbation free in detached state that is true anand-gyan-vairagya , which is revealed to gyani jiva upon attaining
weakness of charitra Moha.
There abandoning
business etc. hardships he manifests happily with food etc. and believes self
to be free of Kashaya, but with this kind of happiness it results in Raudra
Dhyan. Where by renunciation of
materials of happiness, upon conjunction of materials of unhappiness, the
perturbation is not there, raga-dwesha is not generated, then only he manifests
in Kashaya free form- such
delusion form attitude is prevalent with them.
In this way those jivas who are dependent upon
only NishchayaBhas, they should be known as Mithya Drishti.
Just as –
The Vedant and Samkhya followers jivas are shraddhani of only Shuddhatma; they
should also be known in the same way since due to similarity of shraddhan, ‘
their preachment appears pleasant to these and preachment of these appears
pleasant to them.’
Those
jivas have such shraddhan – with contemplation of only shuddhatma samvar, nirjara are attained and
part of bliss of liberated soul is revealed there while with contemplation of
ashuddha bhavas of gunasthana etc. of jiva and with contemplation of jiva -pudgala without own
self results in asrava bandh ; hence they keep away from other thoughts.
-
This also is not true shraddhan, since with contemplation of Shuddha own dravya or
contemplation of others; if bhavas are with veetragata, then there is
samvar-nirjara only and where ragas etc. form bhavas are there , there
asrava-bandh only are there. If
just knowledge of other dravyas result in asrava-bandh then Kevali knows all
other dravyas; hence they would also have asrava – bandh.
Then he
says – Chhadmastha
upon contemplation of other dravyas accrues asrava-bandh with ragas etc.
-
This is also not so. Since ‘ In Shukla Dhyan Munis have contemplation of six dravyas, and
dravya-guna-paryaya and in avadhi
manah-paryay gyan the speciality is that of knowing other dravya only. ‘
There in fourth gunasthana someone contemplates of
own nature, they also have more of asrava-bandh and guna shreni nirjara is not
there ; in 5th ,6th gunasthana with activities of
food-travel etc. and with contemplation
of other dravyas, the asrava-bandh is limited and guna shreni nirjara keeps
occurring ; hence with contemplation of own dravya-other dravya , nirjara-bandh
do not occur ; with reduction of ragas etc. nirjara occurs and with ragas etc.
bandh occurs. He does
not have right gyan of the nature of ragas etc. ; hence he believes other way.
There he
enquires- If it is
so then in Nirvikalpa experience state the vikalpas of naya-praman-nikshep etc.
and those of darshan-gyan etc. have also been prohibited, how is that?
Its reply- Those jivas, who remain engaged in
these vikalpas and do not experience one undifferentiated soul, they have been
preached thus-
“ all these viklapas are means for attaining nishchaya of
substance. Upon attaining Nishchaya of substance, they do not serve any
purpose; hence abandoning these vikalpas also, experience one undifferentiated soul;
it is not right to remain trapped in the contemplation form vikalpas.”
After attaining Nishchaya of thing, it is not so
that only samanya form own dravya is contemplated always. There own dravya and
other dravyas are known in samanya and vishesh forms but it is along with veetragata ; that only is named as
‘Nirvikalpa state’.
Then he
asks – Here there
are many vikalpas, how can they be called ‘Nirvikalpa’?
Its
reply- Nirvikalpa does not mean free of
thoughts since the knowledge of chhadmastha is along with thoughts , by
believing its absence the gyan would become absent , then he would be insentient , which is not
possible for soul; hence thoughts always remain.
If you
say- Only one
samanya is thought about and not Vishesh ?
Then its
reply- the thoughts
of samanya cannot be there for long and without consideration of vishesh , the
form of samanya does not get realised.
If you
say- The thought are
that of self only and not that of others?
Then its
reply- without
having buddhi of others being others, how can there be buddhi of self being
self?
There he
says- In Samaysar it
is told-
“ This
differentiating knowledge should be practiced continuously till abandoning others the gyan becomes stationary within
gyan ; hence with loss of differentiating knowledge the knowledge of others
gets eliminated; one continues to know self only.”
Look!
Here this also has been told- Earlier he knew self-others as one , later for knowing them
as different , bhedavigyan ( differentiating knowledge) should be
practiced till the gyan knowing the
other’s form as different, becomes stationary in own gyan nature. Later there
is no purpose of engaging in bhedavigyan ; automatically other is known as
others and self as self – it is not so that the knowledge of other dravya itself
gets eliminated.
Hence the name of knowing other dravya or vishesh of own dravya is not
vikalpa.
Then how
is it? That is told-
Engaging Upayoga in knowing a Gyeya out of raga-dwesha and preventing it to
know some gyeya; in this way making Upayoga wander again and again, that is
called Vikalpa. And where
being Veetraga form knows something , then it is known really ; do not make
upayoga wander for knowing different gyeya ; there the state is nirvikalpa.
Here
someone says- The
Upayoga of chhadmastha keeps wandering in different gyeyas, how nirvikalpa-ness
is possible there?
Its
reply- The time for
which it remains in knowing one form , till then it is named as Nirvikalpa . In
Siddhant the characteristics of Dhyan is described as follows-
“ The
contemplation of one thing primarily and stoppage of other thoughts is named as Dhyan”
In commentary of Sarvartha Siddhi it has been told specifically that if stoppage of all
thoughts is named as Dhyan then one
would become insentient.
There this too is implied that from aspect of progeny, different gyeyas are
also known but so long as Veetragata
remains; the upayoga is not wandered in ragas etc. , till then it is called
Nirvikalpa state.
Then he
says – If it is so
then why the preachment has been given to engage the Upayoga in own form
abandoning other dravya ?
Its reply- The other dravyas are cause for
Shubha-ashubha bhavas, and by engaging Upayoga in them the raga-dwesha only are
encountered and by contemplation of own
nature, the raga-dwesha are subdued- such lower state jivas have been preached
in this manner.
Just as-
some woman out of bhava of corruption was going to other’s house, she was told not to go to other’s house, stay home ,
but the woman who goes to other’s house with uncorrupted bhava and engages
accordingly then there is no harm; in the same way the Upayoga form
manifestation used to manifest in other dravyas with raga-dwesha bhavas, it was
told not to manifest in other dravyas; remain engaged in own dravya, but the
upayoga form manifestation which manifests properly knowing the other dravya
with veetraga bhava , then there is no harm.
Then he
says- If it is so
then why MahaMunis renounce the contemplation of possessions etc.
Its
reply- Just as-
uncorrupted woman renounces other houses which are cause of Kusheel; in the
same way the Veetraga manifestation renounces the other dravya which are cause
of raga-dwesha and those which are not
cause for adulteration – there is no renunciation of going into those houses;
in the same way those which are not cause of raga-dwesha – there is no
renunciation of knowing such other dravyas.
Then he
says- Just as – The
woman who goes to house of father etc. due to some reason , then let her go ,
it is not proper to go to whichever house without purpose; in the same way contemplate
of the seven tattvas knowing the objective of manifestation; without objective
the contemplation of gunasthana etc. is not right.
Its
reply- Just as the
wife, with objective goes to father’s and friend’s houses, in the same way
the manifestation knows gunasthana etc. and karmas etc. due to knowledge of tattvas specifically.
There
know thus- Just as
virtuous wife does not go intentionally
to the house of lusting people ; if per chance the going occurs and she does not engage in immorality then
the woman is virtuous only. In the same way the Veetrag manifestation
intentionally should not engage in other
dravyas cause of ragas etc. ; if per chance on its own they get to be known,
then if it does not engage in ragas etc. then manifestation is Shuddha only.
There Munis upon encountering hardship of women etc. , do not know them at all
and knowledge of own nature only remains- such belief is Mithya . They know
them but do not engage in ragas etc.
In this way in spite of knowing other dravya also
, veetraga bhava is possible- have such shraddhan.
Then he
says- if it is so
then how is it told in shastra that ‘ Shraddhan -gyan -acharan of soul is
Samyak darshan-gyan -charitra.?’
Its
reply- Since eternal
times the shraddhan-gyan-acharan was of oneness in other dravya, to relinquish
it this preachment is given. With the shraddhan-gyan-acharan of self within
self , the shraddhan-gyan-acharan of manifesting in other dravya in raga-dwesha
form gets eliminated , then Samyak Darshan etc. are attained. If the Samyak
darshan etc. are not attained by shraddhan of other dravya in other dravya
form, then even Kevali would not have it. Where other dravya is known as bad and own dravya is known as good then
raga-dwesha have occurred automatically. Where self is known as own form and
other are known as other form really and manifests in shraddhan etc. form accordingly then only Samyak darshan
etc. are attained – know this.
Hence what more can we say- the shraddhan of
eliminating raga etc. only is Samyak darshan; the way the knowledge of
eliminating ragas etc. is attained, that knowledge only is Samyak Gyan and the
acharan by which ragas etc. are eliminated is Samyak Charitra- Knowing such
Moksha Marg only is right.
In this way supporters of Ekant side with
appearance of Nishchaya naya- the Mithyatva of such JainaBhas was described.
Continued…..
