MokshaMargPrakashak …33

 

Ninth Chapter

Form of Moksha Marg

Now the form of Moksha Marg is described-

Earlier ‘the form of Mithya darshan’, opponent of Moksha Marga was described; they should be renounced knowing them to be dukh form and cause for dukh, thus being despicable and later the  form of Upadesh was told, knowing which the Upadesh should be rightly understood.

Now ‘the form of Samyak Darshan etc.’ Marg of Moksha is being shown; knowing them to be sukh form and cause for sukh, being venerable , they should be adopted , since the benediction of soul is in Moksha only; the means for which is ‘duty of soul’ hence upadesh for the same is being given here-

Benefit of soul is in Moksha only

The benefit of soul is in Moksha only and nothing else- how to decide this ? This is told-

In the soul different types  of guna-paryaya form states are found; some states do not do any good or bad for the soul; with states of sukh-dukh only there is benefit or harm ; for that no example is required here; directly this can be realised.

All the jivas of the lok have only one goal that dukh should not happen and sukh be attained. Hence all the efforts are made with this objective only; there is no other objective. The nimitta due to which  they perceive occurrence of dukh, they make efforts to remove it  and the nimitta due to which they perceive occurrence of sukh, they make efforts for its attainment. The expansion-contraction etc. form all states also occur in the soul only and conjunction of several other dravyas is also attained but no one makes any effort for removal or attainment of things by which dukh-sukh are not seen to happen.

Know such is the nature of Atma Dravya .

All other states it can tolerate but it cannot tolerate dukh only. What can it do when dukh is under influence of others? He suffers it but under own control he does not tolerate even a small amount of dukh while whatever be the states of expansion-contraction; he undergoes them with own control . There is no argument with the nature. Such is the nature of soul.

Look! When unhappy he wishes to sleep, in  sleeping the gyan etc. become weak hence by becoming like insentient , he wishes to eliminate dukh. Or he wishes to die; there in death he considers it as own destruction but even  by losing own existence he wishes to remove dukh. Thus elimination of one dukh  form paryaya only is his objective.

Absence of dukh only is sukh since dukh has characteristics of perturbations and its absence has sukh of the characteristics of non perturbations- this too is directly perceived.

Externally conjunction of whichever thing is attained; the one who has perturbations internally within, he is unhappy only. The one who does not have perturbations, he is happy.  The perturbations occur due to presence of ragas etc. Kashaya bhavas since with ragas etc. bhavas he wishes to make dravyas manifest in different way. If those dravyas manifest in some other way , then  he gets perturbed.

The perturbations can be eliminated either by removal of own ragas etc. or by the manifestation of all dravyas as desired by self , but all dravyas are not under his control.

Sometimes some dravya manifests the way he has desired, even then his perturbations do not get resolved completely. If all deeds occur in accordance with his desire; or they do not happen, then he may be unperturbed , but it cannot happen , since the manifestation of any dravya is not under control of any other dravya, hence with the elimination of own ragas etc. bhavas only non-perturbation occurs- thus only this can be accomplished. The ragas etc. bhavas are not natural bhavas of soul, they are Aupadhik bhavas, caused by nimitta of others and that nimitta is fruition of Moha karma; with its elimination , all ragas etc. bhavas can be destroyed, then with destruction of perturbation , dukh gets eliminated and sukh is attained; hence destruction of Moha karma is beneficial.

The assisting cause of the perturbation is fruition of Gyanavarana etc. (Ghati karmas).

With the fruition of Gyanavarana-Darshanavarana, the gyan-darshan are not revealed completely ; hence the restlessness of seeing-knowing is felt or the real nature of complete substance is not known, then being ragas etc. form he manifests which causes perturbation.

With fruition of Antaraya, the activities of daan (charity) etc. cannot be carried out as desired, then restlessness occurs.

In this way they fructify. With fruition of Moha karma , they become assisting causes for generation of perturbations. With the destruction of fruition of Moha, they do not have strength and in AntarMuhurta kaal they get destroyed on their own. With elimination of assisting causes the perturbation free state is revealed. Thus Keval Gyani  Bhagwan  is said to have attained infinite blissful state.

And with the nimitta of fruition of Aghati karmas , the conjunction of body etc. is attained.

With the fruition of Moha karma, the conjunction of body etc. become external assisting causes for perturbations. With fruition of internal moha, ragas etc. occur and with fruition of external aghati karmas, due to ragas etc., the conjunction of body etc. are attained, then restlessness is produced.

And with the destruction of fruition of Moha also, the fruition of Aghati karmas continues but it cannot generate restlessness  at all. Earlier it was assisting cause for restlessness; hence the destruction of Aghati karmas is desirable only to the soul. For Kevali , with their presence  there is no dukh hence  there is no effort for their destruction also but with the destruction of Moha these karmas  get destroyed on their own in a short while.

In this way the destruction of all karmas is beneficial to soul and the destruction of all karmas only is called as Moksha ; hence the benevolence of soul lies in Moksha only and nothing  else-decide thus.

Here someone says- In worldly state with fruition of punya karmas also the jiva gets to be sukhi; hence why do you call only Moksha to be beneficial ?

Its reply- In worldly state the sukh is absolutely not there; dukh only exists but someone has sometimes lot of dukh and someone has sometimes less dukh; hence earlier lot of dukh was there and other jivas are found to have lot of dukh , in comparison to them the one with less dukh is called sukhi and with such intent only the one with less dukh considers himself to be sukhi. In reality there is no Sukh. If that small dukh also remains at all times then also it can be called beneficial but even that does not happen. For sometime only the fruition of punya is there, where dukh is less, later dukh becomes more; hence the worldly state is not benevolent.

For example – someone has fever; sometimes the Asata is more and sometimes it is less; when Asata is less then he considers himself as well. People also say that he is alright but in reality so long as presence of fever is there, till then he is not alright; in the same way the fruition of Moha is there for the worldly jiva ; sometimes the perturbation is more , sometimes less.  When restlessness is less then he considers self to be sukhi. People also say – he is sukhi, but in reality so long as presence of Moha is there, he is not sukhi.

And Listen! In worldly state also the reduction of perturbation is called sukh; increase of perturbation is called dukh; the sukh-dukh is not due to any external object.

For example – some poor person attained some money, there due to reduction of perturbation he is called sukhi and he also considers self to be sukhi. But some very rich person lost some money, there due to increase of perturbation he is called dukhi and he also considers self as dukhi. Know the same elsewhere.

Look! The increasing-decreasing of restlessness is not in accordance with external substances; it is in accordance with the increase-decrease of Kashaya bhavas. For example – someone has little money and he is satisfied then he has little restlessness and someone has lot of money and he is desirous of more hence his restlessness is more. Someone called somebody lots of bad things and he did not get angry then he does not become restless while one may get angry with little things itself then his restlessness is more.

For example the cow has no objective with  the calf but Moha is intense; hence she  is quite restless to protect it. Whereas the warrior can do lots of things with the body but in the war on account of pride etc. loses the moha with  the body etc. hence he is not perturbed even to die.

Hence know thus- in the worldly state with increase-decrease of perturbation only sukh-dukh are considered and the increase-decrease of perturbation is in accordance with the increase-decrease of ragas etc. Kashaya.

There the sukh-dukh are not dependent upon the external paraphernalia. On account of Kashaya the desire is generated and in accordance with the desire the external materials are obtained, then with  the subsidence of his Kashaya, the restlessness decreases, then he considers it as sukh and if the materials as desired are not obtained then with increase of Kashaya the restlessness increases and he considers it as dukh. Although it is this way only, but he believes that my sukh-dukh are attained with the nimitta of other dravya, but such belief is delusion only.

Hence consider this- in worldly state with slight reduction of Kashaya, if it is believed to be sukh and beneficial, then with the complete eradication of Kashaya and elimination of causes of Kashaya, with supreme non perturbation infinite sukh is attained- why should such Moksha state not be considered as beneficial?

In  worldly state, even if higher status is attained, even then either the restlessness of collecting sensory materials is felt or the perturbation of sensory enjoyments is felt or if self has some desire generated due to some anger etc. Kashaya then the restlessness for its fulfilment is present . At no time he is completely perturbation free; in the intent different types of restlessness continues. And if some external effort is made for elimination of restlessness then firstly the objective is not met and even if per chance the objective is met, immediately he gets engaged in efforts for elimination of another restlessness.

In the way the restlessness for eliminating restlessness always continues. If this restlessness is not there then why does he engage in activities of new sensory enjoyments continuously? Therefore in worldly state, in spite of attainment of Indra-Ahmindra states with fruition of punya, the restlessness is not eliminated ; he remains unhappy; hence worldly state is not beneficial.

And in Moksha state, any form of restlessness has not remained ; hence there is no objective of making efforts for elimination of restlessness. At all times he remains sukhi with peaceful spirit. Hence Moksha state only is beneficial. Earlier also the dukh of the worldly state and sukh of the Moksha state were specially described, that is for the same purpose; considering that , knowing Moksha to be beneficial, make efforts for Moksha- the essence of all the Upadesh is this much only.

Moksha attainment is with Purushartha only

Question- Are the efforts for Moksha carried out upon attainment of Kaal Labdhi depending upon the Bhavitavya ( destiny) or they occur with attainment of Upasham (subsidence) of Moha etc. or they occur with efforts of own Purushartha , tell this? If they happen upon attainment of first two reasons then why give us upadesh? And if they occur due to purushartha then of the many people listening to Upadesh , some can make the effort and some cannot; what is the reason for the same?

Its reply- In completion of one deed, several reasons are involved. When the efforts for Moksha is carried out, there all the three reasons given above are involved and when efforts are not made, then all the three reasons are not fulfilled. In the above three reasons-

Kaal Labdhi and Honhaar ( destiny) are nothing ; the kaal at which the deed is accomplished, that is Kaal Labdhi and the deed which was accomplished, that is Honhaar (destiny).

The Upasham of karmas etc. are power of pudgala ; soul is not doer-destroyer of them.

Those who make efforts with purushartha – that is deed of soul ; hence soul is given upadesh for making efforts with purushartha. 

When this soul  makes efforts using such means that the deed is surely accomplished; then the other reasons are also fulfilled and the accomplishment of the task is also carried out.

And using such means that the accomplishment of the deed may or may not happen; if the efforts are made with  such means, then if other reasons are available then the deed is accomplished; if they are not available then the deed is not fulfilled.

In Jina faith the means for Moksha are described- with them Moksha is surely attained; hence if some jiva carries out efforts using purushartha in accordance with the Upadesh of Jineshwara, his kaal labdhi and Honhaar have been attained and upasham  of karmas etc. have been attained then only he makes such efforts; hence the one who makes efforts with purushartha for Moksha, for him all reasons are fulfilled- be sure of this and he definitely attains Moksha.

And the Jiva who does not make efforts for Moksha with purushartha, his kaal labdhi and Honhaar have not been attained and the Upasham etc. of karmas have not happened yet hence he does not make those efforts; there fore the one who does not make efforts for moksha with purushartha, he does not fulfil any reason- be sure of this and he does not attain Moksha.

He says- Everyone listens to the Upadesh but someone makes efforts for Moksha and someone does not, what is the reason for it?

The reason is this only- Those who carry out purushartha after listening to Upadesh, they can make efforts for Moksha and those who do not do purushartha , they cannot make efforts for Moksha.

Upadesh is only education; the result is based upon purushartha.

Question- The DravyaLingi Muni, for attaining Moksha, giving up householder state engages in Tapa etc., there he performed the purushartha but deed was not accomplished; therefore purushartha did not accomplish the objective?

Its reply- How can result be accomplished if the purushartha is different? In Tapa etc. form Vyavahara means he engages with interest whose result is told as Shubha bandh in shastras and he wishes to attain Moksha with it , how can it be? – this is delusion.

Question- The cause for delusion is also karma only; what can purushartha do?

Its reply- With decision based upon right Upadesh, the delusion gets eliminated but he does not do such purushartha, for that reason the delusion remains. If he carries out purushartha for taking decision then the Moha karma which is cause for delusion also subsides etc. , then delusion gets eliminated since the manifestations engaged in decision are pure and with that the duration-intensity of Moha reduce.

Question- Upayoga does not get engaged in taking decision , its reason is also karma only?

Its reply- In Ekendriya etc. there is no capability to think, for them karma only is the reason. This person has capability to decide due to kshayopasham of Gyanavarana, where he applies Upayoga, he can decide that but he applies his upayoga in deciding other things, does not apply upayoga here- this is his fault ; karma does not have any role.

Question- Moha is the destroyer of Samyaktva and Charitra ; without its elimination how can efforts for Moksha be carried out?

Its reply- He does not apply his upayoga in taking decision of Tattva – this is his fault only. When with purushartha he applies his upayoga in deciding the Tattva, then automatically with absence of Moha,  purushartha of efforts for Samyaktva etc. form  Moksha are carried out. Hence primarily apply purushartha in engaging upayoga for deciding the Tattva. The Upadesh is also given for carrying out the same Purushartha. With this purushartha the purushartha of efforts for Moksha would automatically be accomplished.

And in  not carrying out decision of Tattva, there is no fault of karma; its your own fault but you wish to remain great and own faults you attribute to karmas; but if you follow Jina order then  such wrong tenet is not possible. You wish to remain  engaged in sensory subjects and Kashaya form; hence you speak lies. If the desire for Moksha is there then why should such arguments be put forth?

In the worldly activities,  even if the objective is not attained with purushartha , even then he continues to do purushartha and here he has lost purushartha; hence he calls Moksha as supreme based upon say-so ; by recognising its nature he does not know it as beneficial. Knowing it as beneficial if he makes the required efforts then it is impossible not to be successful.

Here question- What you told is true, but with fruition of dravya karma, bhava karma occurs; with bhava karma the bandh of dravya karma occurs. Again with its fruition bhava karma occurs- such is the eternal tradition; there how can the efforts for moksha be carried out?

Its reply- If the bandh and fruition of karma remains the same at every time then it would be so, but due to nimitta of manifestations, with the Utkarshan-Apakarshan-Sankraman  (increase-decrease-transformation) etc. of earlier bonded karmas their capability keeps reducing -increasing ; hence their fruition also keeps being weak and strong, with their Nimita the new bandh is also weak- strong.

Hence with the nimitta of weak-strong fruition of karmas, sometimes gyana etc. are more and sometimes they are less; sometimes ragas etc. are weak and sometimes they are strong.

In this way the changes keep occurring.

Sometimes per chance  he attained paryaya of sangyi-panchendriya paryapta , then the capability to consider by mind was attained. Sometimes his ragas are strong and sometimes weak. With strong fruition of raga, the tendency is there of engaging in activities of sensory subjects and Kashaya only. And with weak fruition of ragas , if the nimitta of external upadesh etc. is available and self engages in purushartha directing the Upayoga towards those Upadesh etc. then dharma activities may be performed . If nimitta is not there and himself he does not carry out purushartha then he engages in other activities only with weak ragas etc., hence at this occasion the Upadesh is beneficial.

The ekendriya etc. are without capability of thinking who do not have gyan of understanding the Upadesh and the Upayoga of jivas with strong ragas etc. does not engage in Upadesh ; hence those jivas who are having capability of thinking and whose ragas etc. are weak , they may be able to attain dharma with the nimitta of upadesh hence they would be benefited; hence at this occasion the purushartha is effective.

Ekendriya etc. are incapable of engaging in dharma activities, how can they do purushartha ? And those with strong Kashaya , even if they engages in purushartha, it is that of pap only; they cannot do purushartha of dharma activitiy.

Hence those who are having capability of thinking and whose ragas etc. are weak- such jiva, engaging in purushartha, with the nimitta of upadesh, engage upayoga in deciding upon tattva and if the upayoga gets engrossed there then they would be benefited. If they do not engage in purushartha of deciding the tattva at this occasion also , waste kaal with carelessness- either they engage in activities of sensory subjects and Kashaya with weak ragas etc. or they engage in activities of Vyavahara dharma, then the occasion would be  lost and it would result in worldly travel only.

At this occasion those jivas who practice engaging Upayoga in tattva decision by means of purushartha , their purity enhances; which results in weakening the capability of karmas. Within some period the Upasham of Darshan Moha  occurs by itself and the right realisation of Tattvas is attained.

Hence his duty is practice of Tattva decision only, with that the upasham of Darshan moha occurs on its own ; in that jiva does not have any role.

With its attainment, the jiva attains Samyak Darshan automatically and with Samyak Darshan the shraddhan is attained that ‘ I am soul , I do not engage in ragas etc.’ , but with the fruition of charitra moha ragas etc. occur . If the fruition is strong then he engages in sensory subjects and if it is weak then  with his purushartha he engages Upayoga in dharma activities and Vairagya bhavana. With its nimitta the charitra moha keeps weakening – with that the purushartha of adopting Desh Charitra and Sakal Charitra gets revealed.

Later adopting Charitra, with his purushartha he enhances the manifestation in dharma, there with purity the capability of karmas gets weakened and purity enhances which causes reduction of karma capability even further.

In this way sequentially he destroys Moha,  then all manifestations become totally pure; with them the destruction of Gyanavarana etc. occur, then Keval Gyan gets revealed.

Later without efforts, destroying aghati karmas , he attains Shuddha siddha state. – thus with the nimitta of upadesh if jiva engages in own purushartha then karmas get destroyed.

When the fruition of karmas is strong, then purushartha is not possible; he may fall from the upper gunasthanas also ; there depending upon destiny things happen; but where fruition is weak and purushartha is possible, then one should not be careless and being alert complete the task.

For example- some person is flowing in the stream of river; if the water flow is strong then his purushartha would not be able to do anything, Upadesh is also ineffective. When the flow of water is less and if he carries out purushartha then he can come out, he only is told to come out and if he does not come out then he continues to flow slowly  and when the flow is stronger then he continues to flow.

In the same way jiva is traversing in the world; there if the fruition of karmas is strong, then his purushartha would be ineffective, Upadesh also does not help. When the fruition of karmas is weak, then if he carries out purushartha and engages in Moksha Marga then he can attain Moksha; he only is given upadesh of Moksha Marg and if he does  not engage in Moksha Marg then he attains some purity  and later with fruition being strong, he attains paryaya of Nigod etc. also.

Hence it is not right to miss the opportunity ! Now the opportunity has arrived in every way- getting such opportunity is difficult; hence shri guru with compassion gives upadesh of Moksha Marg; the bhavya jivas should proceed in that.

Continued…..