MokshaMargPrakashak …08

Fourth Chapter

Description of Mithya Darshan -Gyan- Charitra

Now the roots of the worldly miseries  which are Mithya darshan-Mithya Gyan -Mithya Charitra , their nature is specifically described. For example, the doctor describes the reasons for the disease and that patient does not partake  wrong diet, then he becomes disease free; in the same way the cause of the world are specifically narrated, by which the worldly people by not practicing Mithya Darshan etc. can be free of the world ; hence those Mithya Darshan etc. are specifically described-

The Form of Mitha Darshan

This jiva since beginningless time is having  relation with karmas. The ‘Atattva Shraddhan’ attained due to fruition of Darshan Moha , is called as ‘Mithya Darshan’ since ‘Tattva’ is the bhava or form of the thing which is eligible for shraddhan. Non tattva is called as ‘Atattva’ which is untrue; hence this only is called ‘Mithya’. “ This is so only” – such realisation is called as ‘Shraddhan’.

Here ‘Shraddhan’ only is called ‘Darshan’. Although the word meaning of Darshan is ‘general  observation’ but here in this context the meaning of this verb should be taken as ‘Shraddhan’ – this is so told in the commentary named Sarvartha Siddhi since ‘ general observation’ is not cause for world-moksha ; ‘shraddhan’ only is cause for world-moksha ; hence in the context of world-moksha the meaning of ‘Darshan’ should be taken as ‘Shraddhan’ only.

And Mithya form Darshan i.e. shraddhan , is named as ‘Mithya darshan’ . ‘Believing contrary to the nature of substance  and not accepting the way it is ‘ – having  such opposite intent is ‘Mithya darshan’.

Question- Without Keval Gyan all substances cannot be known  truly and without real knowledge the real shraddhan cannot be there, then how can Mithya Darshan be renounced?

Answer- Knowledge of substances or not knowing or knowing wrongly occurs in accordance with Gyanavarana, and the cognizance is after knowing only; without knowing how can the cognizance be there? – this is true but for example – there is some person, who knows rightly or wrongly the thing with which there is no concern, and  he believes it in accordance with his knowledge, even then there is no harm ; he does not get called mad or intelligent. But if  the thing which is of concern  is known wrongly then harm is done ; hence he is called mad and if he knows it rightly and  believes it the same way then it is right and he is called intelligent.

In the same way if Jiva knows wrongly or rightly the thing with which there is no purpose  and his shraddhan is same as the knowledge, even then there is no harm done. He does not get called Mithya Drishti or Samyak Drishti due to that. But the thing which is of concern, it they are known wrongly and the shraddhan is also same then harm is done. Hence he is called Mithya Drishti and if he knows rightly and shraddhan is also same then benefit accrues; hence he is called Samyak Drishti.

Know this- Not knowing the objects of concern or non-concern or knowing them rightly or wrongly, with gyan being less or more, this causes loss or gain of jiva and its nimitta is Gyanavarana karma. But having wrong or right shraddhan of  objects of concern results in some additional loss or gain; hence its nimitta is Darshan Moha karma.

Here someone says- His shraddhan is in accordance with knowledge ; hence shraddhan appears to be according to Gyanavarana; then how different nimitta of Darshan Moha is involved?

Its answer- All the Sangyi Panchendriya jivas have kshayopasham of gyanavarana suitable for having shraddhan of Jiva etc. Tattvas of importance ; still Dravya Lingi Muni having studied eleven Angs (shastra) and Devas of Graveyak who are equipped with Awadhi gyna etc., who have significant Kshayopasham of Gyanavarana, do not have shraddhan of Jiva etc. Tattvas of importance. On the other hand the Tiryanch etc. in spite of having  less kshayopasham of gyanavarana have shraddhan of Jiva etc. Tattvas of importance. From this it gets known that the shraddhan does not follow Gyanavarana and there is some other karma which is ‘Darshan Moha’ ; with its fruition  the Jiva attains Mithya Darshan and then he engages in wrong shraddhan of Jiva etc. Tattvas which are of importance.

Important-Unimportant Substances

Someone asks – What is important and unimportant substance?

Answer- The objective of this Jiva is one only that ‘dukh has to be eliminated and sukh should exist ‘ ; there is no other objective. And ‘ absence of sukh and presence of sukh ‘ – they are one only since elimination of dukh itself is sukh . The attainment of this objective is achieved by the true shraddhan of Jiva etc.

How? That is told- Firstly for eliminating dukh the gyan of self and others is a must. If the knowledge of self and others is not there then without knowing self how can he eliminate own dukh ? Or if knowing self and others as one only, for eliminating own dukh if he carries out treatment of others then how would it remove own dukh? Self is different from others, but if he carries out oneness and mine-ness in others then it would result in dukh only. Hence with knowledge of self and others only the dukh can be eliminated  and the knowledge of self and others is attained by having knowledge of Jiva-Ajiva  since he himself is jiva and body etc. are ajiva.

If by characteristics etc. Jiva and Ajiva can be recognised, then the differences of self and others can be felt; hence one should know Jiva-Ajiva. With knowledge of Jiva-Ajiva, the substances whose wrong shraddhan used to cause dukh, with their right knowledge, the dukh gets resolved; hence knowing Jiva-Ajiva is important.

Here the cause of Dukh is karma bondage and its cause is Asrava of Mithyatva etc. If there are not recognised and they are not known as root cause for dukh, then how can they be eliminated ? And if they are not eliminated, then how can the karma bandh be prevented? Therefore Mithyatva etc. bhavas are dukh form – if they are not known as they are and if they are not eliminated, then dukh would remain; hence knowing Asrava is Important.

The cause for all dukh is Karma bondage; if that is not known  and efforts for being free of it are not carried out, then one would be dukhi with its nimitta; hence knowing bandh is important.

The absence of Asrava is Samvar; if its form is not known then he cannot engage in it and Asrava would remain; which would result in present and future dukh only. Hence knowing Samvar is important.

Elimination of Karma Bandh to some extent by some way is called Nirjara; hence if that is not known then he would not make efforts for the same and bandh would always remain, resulting in dukh only; hence knowing Nirjara is Important.

The elimination of all Karma Bandh completely is called Moksha. If that is not known, and its efforts are not carried out , then he would suffer the dukh generated by karma bandh in world. Hence knowing Moksha is Important- thus Jiva etc. seven Tattvas are Important.

Even if they are known somewhat by means of shastras , but ‘they are such only’ such cognizance is not there , then what is the use of knowing? Hence their shraddhan is important. Thus with true shraddhan of Jiva etc. tattvas , the objective of elimination of dukh gets attained.

Hence Jivas etc. substances should be known to be Important and its Vishesh (specifics) are punya-pap form divisions, their shraddhan is also important since compared to Samanya , Vishesh is more powerful.

Thus these substances are Important; hence with their real Shraddhan the dukh does not exist and sukh is attained and without their real shraddhan dukh occurs and sukh is absent. The other substances other than these are unimportant since whether their shraddhan is there or not, it is not cause of sukh-dukh.

Now the question arises- In the Jiva-Ajiva substances described earlier, all substances have been included; now which other substances are remaining which are termed as Unimportant?

Its answer- All substances are implicit in Jiva-Ajiva but these Jiva-Ajiva have several Vishesh ( specifics). Out of them, the real shraddhan of Jiva-Ajiva carried out along with those  Visheshs by which the shraddhan of self and others is attained and shraddhan of elimination of ragas etc. is attained; thus sukh be generated whereas with their unreal shraddhan the shraddhan of self and others is not attained as well as that of elimination of ragas etc. ; hence dukh is generated, such Jiva-Ajiva substances along with those Visheshs should be considered as Important.

By carrying out, or not carrying out  real shraddhan of Jiva-Ajiva along with  such Vishesh by which the shraddhan of self and others is attained or not attained and shraddhan of eliminating ragas etc. is attained or not attained- there is no certainty; such Jiva-Ajiva Substances along with those Vishesh should be known as Unimportant.

For example – the shraddhan of Jiva and body by means of medium of Visheshs of Chaitanya , corporeal etc. is Important. On the other hand the Shraddhan of Manushya etc. paryayas and pots & pan states by means of medium of shape etc. Visheshs is Unimportant- know thus.

 The unreal shraddhan of thus described Important Jiva etc. Tattvas should be known as Mithya Darshan.

Attitude  of Mithya Darshan

Now what is the attitude of the worldly jivas with Mithya darshan is described-

Here the description has to be pertaining to shraddhan but after knowledge only shraddhan can be  carried out ; hence from aspect of primacy of knowing, this description is carried out-

Unreal Shraddhan pertaining to Jiva-Ajiva Tattvas

The jiva is there since beginningless time; with the Nimita of karmas he occupies different paryayas. He gives up the previous paryaya and accepts new paryaya ; that paryaya is single mass bondage form between self soul and infinite pudgala paramanu form body. The jiva entertains the spirit of oneness with respect to that paryaya ( uncommon   natured dravya paryaya) that ‘ I am this’.

And self is Jiva , its nature is gyan etc. and the vibhava are anger etc. while pudgala paramanus have swabhava of touch-taste-colour-smell etc.; he considers all of them as his nature and ‘ they are mine’ such buddhi of mine-ness is entertained.

There  self is jiva, who has states of highness or lowness of gyan etc. and anger etc. while pudgala paramanus undergo change of states in form of changes of colour etc.  He believes all of them as his own state; - ‘this is my state’- he engages in such buddhi of mine-ness.

Here Jiva and body have nimitta-naimittk relationship; hence he treats the activity performed as his own. Own nature is darshan-gyan, the nimitta for its activity are touch etc. Dravyendriyas of the body parts form. Believing them to  be his own , he believes that “ I touched with hand etc. tasted with tongue, smelt with nose, saw with eyes, heard with ears.”

The dravya mind is of the shape of eight leaves of lotus flower located in the heart; although it is not visible, even so it is body part; and with its nimitta the memory etc. form gyan activity is conducted. Considering the dravya mind and gyan to be one he believes that ‘ I knew with the mind’ .

When self desires to speak, then he moves his own Pradesh so as to speak ; then on account of co-occupancy  relationship the body parts also move in synchronisation ; with its nimitta the speech vargana form pudgalas manifest in speech form; considering all of them as one, he believes that ‘ I speak’.

When there is desire for walking etc. activity or pick up something etc. , then he moves the Pradesh of self so as to achieve the objective. On account of relationship of colocation, the body parts also move, then that deed is performed; or without own desire the body moves, then the Pradesh of self also move; considering all of them as one, he believes that ‘ I carry out walking activity, I pick up object , I have done it’ -  etc. form he believes.

When the Jiva has Kashaya bhava, then the activity of the body manifests in accordance with it. For example- upon being angry, the eyes turn red; upon laughter the face becomes jubilant etc., upon purush veda the organ etc become hard etc., considering all of them as one, he believes that ‘ I do all these activities’ . In the body heat-cold, hunger-thirst, disease etc. states are produced , with their nimitta due to Moha Bhava , he himself believes occurrence of sukh-dukh ; considering all of them as one only, cold etc, and sukh-dukh he treats as his own.

In the same way with the conjunction-separation etc. of paramaus of body or due to the change of their state or due to divisions of the body skandh etc., fat-thin etc,  child-old age etc. or the lesser body  parts etc. are attained and in accordance with them the expansion-contraction of own Pradesh occurs. Believing all of them as one., ‘I am thin, I am fat, I am child, I am old, these parts of my body are separated.’ - etc. forms  he accepts.

From aspect of body, Gati-Kula etc. are produced, he accepts them his own and believes that ‘ I am manushya, I am tiryanch, I am kshatriya, I am Vaishya, ‘ etc.

From aspect of  conjunction of  body and with its separation the birth-death occurs. He treats that his own birth-death , “ I am born, I shall die” – thus he believes.

And from aspect of body  only, he believes having relation with other substances. With whom the body was produced, he believes them as mother-father; the one who mates with the body, he treats as wife; the one born with  body , he believes as own son; the one favourable to the body , he calls as friend; the one who harms the body, he believes him as enemy - thus he believes in several ways.

What more can be said ? – whichever way he believes self and body to be one only.

The names of senses etc. have been told here but he does not know anything . Being non-conscious adopts ‘spirit of oneness in paryaya’ ; what is its reason is described- 

This soul has sensory gyan since eternal times; himself he is non corporeal which he does not realise, but the body is corporeal, that only is felt. The soul considering something as his own form adopts spirit of oneness, hence when self is not realised as different, then he adopts spirit of oneness with their conjunction form paryayas.

There the nimitta-naimittik relationship between soul and body are intense; hence the differences are not felt and the thoughts by which differences can be realised, they cannot occur due to the power of Mithya Darshan; hence the buddhi of oneness is seen in paryaya ( uncommon natured dravya paryaya) only.

Due to Mithya Darshan this jiva, in association with external objects, considers them also as his own. Son-wife, wealth-cereals, elephant-horses, palace-servants etc. are explicitly seen as different from self and never appear to be dependent upon  self – even then he engages in mine-ness with them.

In sons etc. . ‘ they are, hence I am there ’ – such form of spirit of delusion also occurs. But  due to Mithya darshan the form of body appears to be different only-  ‘believes Anitya as Nitya; different as indifferent ; cause of dukh  is believed to be that of sukh ; believes dukh as sukh ‘ – thus converse is felt in different ways.

-          Thus with unreal gyan of Jiva-Ajiva Tattvas, the shraddhan is unreal only.

Unreal Shraddhan pertaining to Asarava Tattva

With fruition of Moha, this jiva accrues Mithyatva-Kashaya etc. (asrava) bhavas, which he treats as his own swabhava; and not resulted due to karma affliction. Darshan-Gyan Upayoga and these asrava bhavas he believes as one only since their base is one soul only and their manifestation occurs at the same time; hence it’s differences are not felt by him  and the consideration for realisation of differences is not possible under influence of Mithya Darshan.

There these Mithyatva-Kashaya bhava are accompanied with restlessness; hence they would produce dukh in future times- this he does not believe and believing them to be beneficial for self, he engages in these bhava forms. Due to these Mithyatva-Kashaya bhavas of self only he suffers  and unnecessarily he believes others to be the cause of dukh.

For example – the suffering is due to Mithya Shraddhan but he believes that the other substances which do not manifest in accordance with his own shraddhan as the cause for misery. The anger causes dukh but he believes others upon whom he is angry, to be  the cause of misery. Similarly the greed causes dukh but the nonavailability of the desired substance is considered as the misery – know thus elsewhere.

And result of these bhavas is not realised. Due to their high intensity the Narak etc. accrue and with their weakness Swarga etc. are accrued, due to  them the restlessness is more or less- this is not realised; hence they do not appear bad. The reason is that those bhavas which appear to be carried out by self, how can they be accepted as bad? 

Thus with Unreal knowledge of Asrava Tattva , the shraddhan is unreal.

Unreal Shraddhan pertaining to Bandh Tattva

With these asrava bhavas the bandh of gyanavarana etc. karmas accrue ; with their fruition, the weakness of darshan-gyan, manifestation of Mithyatva-Kashaya form, occurrence not as per desire, attainment of causes of sukh-dukh, conjunction with body, generation of Gati-Jati-Sharir etc., attainment of Neech-Ucchha kula etc. occur.

The root cause for these is karma, which he does not recognise since they are sookshma; hence not visible and these karmas do not appear to be the cause for these events ; hence he believes either self to be karta or someone else as karta for these. And when  the karta-ness of self or others is not felt then  that fool believes bhavitavya (destiny) as the cause.

-          Thus with unreal knowledge  of Bandh tattva , the unreal shraddhan occurs.

Unreal Shraddhan pertaining to Samvar Tattva

Absence of Asrava is Samvar. The one who does not recognise Asrava rightly, how can he have real shraddhan of Samvar? For example- someone has improper conduct; if it does not appear improper to him, then how can he accept absence of it as proper? In the same way the jiva has tendency of Asrava , if it does not appear non-beneficial to him , then how can he accept  its absence form samvar as beneficial?

Since beginningless time this Jiva has been engaged in asrava bhava  and never carried out Samvar; hence ‘occurrence of Samvar’ is not felt; the sukh attained with occurrence of samvar is not felt; this is also not felt that with samvar there would not be dukh in future. Hence he does not carry out samvar of asrava  and believes other substances as  source of misery; hence he makes efforts for their absence , but they are not within his control; unnecessarily he gets disturbed.

-          Thus with unreal gyan of samvar tattva , unreal shraddhan  occurs.

Unreal shraddhan pertaining to Nirjara Tattva 

The partial absence of bandh is Nirjara. The one who does not recognise bandh in reality, how can he have real shraddhan of Nirjara? For example- if he does not know the occurrence of dukh by consuming poison etc. then how would he know the remedy for its treatment? In the same way if he does not know the occurrence of dukh by the karmas bonded, then how can he know the means for their  Nirjara ?

This Jiva does not have knowledge of the sookshma form karmas by means of the senses, nor does he know that they have the capability of being nimitta for dukh; hence knowing the nimitta of other substances  as source of misery, he makes effort for their removal. But they are not within own control and if any favourable conjunction form deed is carried out which is nimitta for removal of dukh, then that also occurs in accordance with karmas. Hence by making efforts he unnecessarily gets disturbed.

-          Thus with unreal gyan of Nirjara Tattva , he attains unreal shraddhan.

Unreal Shraddhan pertaining to Moksha Tattva

The elimination of all karma bandh is named Moksha. The one who does not recognise bandh and bandh generated all dukhs, how can he have real shraddhan of Moksha? For example- someone is sick, but he does not recognise the disease and disease generated dukh, then how can he know the means for elimination of the disease ? In the same way he is having karma bandh, but he does not know the bandh and the dukh generated by it , then how can he know the complete absence of bandh ?

This jiva does not have knowledge of karmas and their shakti; hence believing the external substances as cause for dukh, he  makes efforts for their complete elimination. He believes that by collecting favourable materials cause for elimination of dukh completely, he  would be fully happy, but this can never happen and he unnecessarily gets agitated.

-          Thus with unreal knowledge  of Moksha Tattva due to Mithya Darshan, he attain unreal shraddhan.

In this way this Jiva, carries out unreal shraddhan of Jivas etc. seven tattvas which are cause for Mithya Darshan.

Unreal Shraddhan related to Punya-Pap

Although these punya-pap are divisions of asravas only, but they have same family; even then due to Mithya Darshan he considers the punya as good and Pap as bad. With punya the deeds accomplished are treated as desired, while with Pap the desired is not accomplished which he considers as bad. But both are causes of perturbation; hence they are bad only.

And with his belief he considers as sukh-dukh, where in reality the restlessness prevails, hence it is dukh only; therefore believing the fruition of punya-pap as good-bad is delusion only.

Several jivas consider the Shubha-ashubha bhavas which are cause of punya-pap as good-bad, which too is delusion  since both are cause of karma bondage.

-          Thus unreal gyan  of punya-pap results in unreal shraddhan.

In this way the atattva shraddhan form nature of Mithya Darshan was described. This is untrue form hence it is named as Mithyatva and this is devoid of true shraddhan hence it is called as Adarshan. 

Continued…..