MokshaMargPrakashak …34

 

Form of Moksha Marg

Now the form of Moksha Marg is described-

With  whose nimitta, soul attaining impure state, became unhappy- with the complete destruction of such Moha etc. karmas, attainment of the absolute pure state of soul in every way is Moksha. The means for its attainment is known as Moksha Marg.

There the means  are of different kinds-

1.       Several means are such – without them the deed is not accomplished, but upon their availability, the deed may happen or may not happen. For example- without adoption of Muni Ling Moksha is not attained, but even by acceptance of Muni Ling, Moksha may happen or may not happen.

2.      Several means are such – Primarily with their presence the deed is accomplished but for some, even without them also the deed is accomplished. For example- with practice of Anashan etc. external tapa, primarily Moksha is attained but Bharat etc. attained Moksha even without external Tapa.

3.      Several means are such- with their presence the deed is accomplished for sure and without their presence, the deed does not get accomplished at all. For example – with unification of Samyak Darshan-Gyan-Charitra the moksha is attained for sure; and without them the Moksha is not attained definitely.

  Thus these means are described. Out of them the most remarkable means as a rule for Moksha is unification of Samyak Darshan-Gyan - Charitra, that should be known as Moksha Marg- Of these three if any of Samyak darshan-Gyan-Charitra is absent then Moksha Marg is not attained.

The same is told in Tattvarth Sutra – ‘ With the conjunction of these three, there is one Moksha Marg’- there are no three separate paths.

Here question- The Asanyat Samyak Drishti does not have charitra, whether he has attained Moksha Marg or not?

Its solution- He would attain Moksha Marg as a rule; hence in Upachar sense he is also said to have attained Moksha Marg; in reality with Samyak Charitra only Moksha Marg is attained. For example – some person has decided to travel to some city; hence in Vyavahara it is also said that ‘ he has started for that city’ ; in reality by travelling  on the path only the movement is accomplished; in the same way the Asanyat Samyak Drishti has attained Shraddhan of Veetrag bhava form Moksha Marg; hence he is told to be Moksha Margi in Upachar sense; in reality by manifesting in Veetrag Bhava form only the Moksha Marg is attained.

Look! In Pravachansar also the Moksha Marg is told to be unification of these three; hence know this – without Tattva shraddhan-Gyan by reducing ragas etc. Moksha Marga is not attained and without reducing ragas etc., by Tattva Shraddhan-Gyan also Moksha Marg is not attained; with unification of all the three real Moksha Marg is attained.

Now it is  described by means of Instructions, Characteristics-prescription and Examination-

There ‘ The Moksha Marg is Samyak Darshan- Samyak Gyan- Samyak Charitra form’ – such name alone form description should be known as ‘Instruction’.

And those which are devoid of  AtiVyapti- Avyapti-Asambhavaness and by which they would be recognised, those should be known  as characteristics ;  and its instruction should be known as ‘Characteristics Prescription’ .

There, the one which has to be recognised, that is called ‘Goal’. Without it all other names are ‘ non-goal’ . The thing which is available in both goal and non-goal – where such characteristics are existent , that should be known as ‘AtiVyapti’. For example- the characteristics of soul be described as ‘ non corporeal’ then such characteristics are found in goal form Atma as well as non-goal form Akash etc. also. Hence this characteristics is having ‘AtiVyapti’. By recognising soul with it, Akash etc. also would be described as soul – this is fallacy.

The characteristics which are present in some ‘goal’ and not present in some goal – such characteristics which are present partially in the goal, there it is known  as ‘Avyapti’. For example the characteristics of soul be described as ‘Keval Gyan etc.’ But Keval Gyan is found in some souls and in some souls it is not present. Hence it is Avyapti characteristics . By recognising soul with it, the one with limited knowledge is not soul- this is the fallacy. 

The characteristics which are not found in the goal at all, that should be known as ‘Asambhava-ness’. For example the characteristics of soul be described as corporeal then  it is against the directly visible etc. Pramans therefore it is ‘Asamabhava’ characteristics. By recognising soul with it the pudgala etc. also become soul and the soul becomes non-soul- this is the fallacy.

-          Thus the characteristics which are having fallacy of AtiVyapti-Avyapti-Asambhava nature, they are called Lakshanabhas ( apparent characteristics)

The characteristics which are always found in the goal and not found at all in non-goal, they are the ‘true characteristics’ . For example – the form of soul is ‘Chaitanya’ – this characteristics is found in all the souls but not found in any non-soul; hence this is true characteristics of soul. By this means the true knowledge of soul-non soul is derived and no fault is applicable.

In this way the form of characteristics were described .

True Characteristics of Samyak Darshan

Now true characteristics of Samyak Darshan etc. are described-

‘ Without misconception the Tattvartha shraddhan of Jiva etc. ‘- this is characteristics of Samyak Darshan.

Jiva-Ajiva-Asrava-Bandh-Samvar- Nirjara-Moksha – these are seven Tattvartha; their shraddhan the way it is; not otherwise- such  realisation, only is Tattvartha Sharddhan. There shraddhan without misconception only is Samyak Darshan.

Here for rejection of Misconception the term ‘Samyak’ is applied since the term ‘Samyak’ denotes praise; hence with lack of Misconception in shraddha only, the praise is feasible- know thus.

Here question- ‘Tattva’ And ‘Arth’ – what is the meaning of these two terms ?

Its answer- ‘Tat’ word is with expectations of ‘yat’ word; hence the subject is called as ‘tat’ and its bhava i.e. its nature is known as ‘Tattva’ .

‘The things which gets to be known – such dravya-guna-paryaya’ is named ‘Arth’.

In this way Tattva i.e. own nature, the substance adorned with it; its shraddhan is Samyak Darshan. Here if ‘Tattva shraddhan’ alone is told then it implies that shraddhan without ‘arth’, but the shraddha of bhava alone is not effective  and if only ‘arth shraddhan’ is told then  shraddhan of substance without  bhava is not meaningful.

For example- someone has shraddhan of Gyan-darshan etc. and bhavas that – this is knowingness, this is whiteness, etc. is realised , but this gyan -darshan  is nature of soul, ‘ I am soul’ and ‘ colour etc. are nature of pudgala’ ; ‘ pudgala is different substance from me’ – if  such shraddhan of substance is not there then the shraddhan of bhava is not meaningful . And just as ‘ I am soul’ – such shraddhan  is done, but the nature of soul is not  realised then  without shraddhan of bhava, the shraddhan of substance is not meaningful; hence shraddhan of Tattva along with Arth only is meaningful.

Or the Jivas etc. are named as ‘Tattva’ as well as ‘Arth’ hence the Tattva only is Arth; its shraddhan, that is Samyak  darshan- with such meaning somewhere Tattva shraddhan is called Samyak darshan and somewhere shraddhan of substance is called Samyak Darshan- there is no contradiction.

In this way ‘Tattva’ and ‘Arth’ – these terms have objective .

Why only Seven Tattvartha?

Question – Tattvartha are infinite; from samanya aspect, they get divided into Jiva-Ajiva; hence they should have been called either two or infinite. Asrava etc. are vishesh of jiva-ajiva only, hence what is the purpose of separating these ?

Its answer- If the objective was only shraddhan of substance alone then either with samanya or with Vishesh, whichever way all substances could be known, that would have been stated; but here that is not the objective, here Moksha is objective; hence with shraddhan of those Samanya or Vishesh bhavas by which the Moksha is attained and without whose shraddhan Moksha is not attained, they only are narrated here.

Here Jiva-Ajiva – these two  are said to be Samanya form Tattva from aspect of same category of several dravyas; hence with knowledge of these two categories, jiva attains shraddhan of self-others, then if he realises his own nature different from others then he would make effort for Moksha for own benefit and by knowing others different from self, thus being detached from others, renouncing ragas etc., he would proceed on Moksha Marg; hence with the shraddhan of these two categories only Moksha is attained. Without knowledge of these two categories the shraddhan of self-others is not attained, then with paryaya buddhi he makes efforts for worldly objectives only. If he manifests in raga-dwesha form with respect to other dravyas then how does he manifest in Moksha Marg? Hence without shraddhan of these two categories, Moksha is not attained. In this way these two Samanya Tattva are definitely worthy of shraddhan.

Later Asrava etc. five are told, these are paryayas of jiva-pudgala; hence these are Vishesh form Tattvas- by knowing these five paryayas, shraddhan for making efforts for Moksha is generated.

If he recognises Moksha then believing it to be beneficial, he would make efforts for the same; hence shraddhan of Moksha should be done and means for Moksha are Samvar-Nirjara- if he recognises them then he manifests in the way by which these get revealed; hence shraddhan of Samvar-Nirjara should be done.

And Samvar-Nirjara are characteristics of absence form; hence the thing he wishes to be absent, that should be recognised. For example with absence of anger, forgiveness is produced, if he recognises anger then by making it absent he would manifest in forgiveness form; in the same way with absence of asarava, samvar is attained and with partial absence of bandh, Nirjara is attained. If he recognises asrava-bandh then by destroying it, he would manifest in samvar-nirjara form hence shraddhan of asarava-bandh should be carried out.

Thus with shraddhan of these five paryayas only Moksha Marg is followed; if these are not recognised then without recognition of Moksha, why should  he make efforts? Without recognition of Samvar-Nirjara, how does he manifest in them? Without recognition of asrava-bandh how does he destroy them? – without shraddhan of these five paryayas the Moksha Marg cannot be attained.

In this way although Tattvartha are infinite, their narration is done in many ways with samanya-vishesh, but here the objective is that of Moksha only; hence two are samanya tattva from aspect of category and five are paryaya form Vishesh Tattva, thus seven tattvas are told.

Moksha Marg prevails under the influence of the true shraddhan of these. Whether the shraddhan of other things  exists or not or their shraddhan be opposite; the Moksha Marg is not under their influence- know thus.

And somewhere nine substances including punya-pap are described; there punya-pap are vishesh of asravas etc. only; hence they are included in the seven tattvas. With the shraddhan of punya-pap, so that he does not believe punya to be moksha marg and being promiscuous does not manifest in pap form; therefore knowing the shraddhan of these also as beneficial in Moksha Marg, the vishesh of two tattva vishesh have been included and nine substances have been told- in Samaysar etc. also they have been  called as nine tattvas.

Question – Their  shraddhan is called Samyak Darshan. ‘Darshan’ is samanya observation alone and ‘shraddhan’ is realisation alone – how can they have the same meaning?

Answer- Depending upon the context the meaning of verb is different. Here the context is that of Moksha Marg, in that the meaning of word ‘darshan’ should not be taken as samanya observation, since by means of Chakshu-achakshu darshan the samanya observation is common to samyak drsithi-mithya Drishti both ; it does not contribute anything towards Moksha Marg.

There shraddhan is attained by Samyak Drishti alone, which engages one in Moksha marg. Hence the meaning of the ‘darshan’ word also should be taken as ‘shraddhan’ alone.

Question – Here the Shraddhan is said to be without misconception , what is the meaning of it?

Reply- ‘conception’ implies ‘intent’; hence in accordance with the intent of tattvartha shraddhan, if it is not there and opposite intent is there, it implies misconception.

The objective of Tattvartha Shraddhan is not merely being definite about them.

There the objective is thus- Recognising jiva-ajiva, believing self and others as they are; recognising asrava, believing it to be despicable, recognising bandh it is believed to be harmful, recognising samvar, it is believed to be venerable, recognising Nirjara it is treated as cause for benefit and recognising  Moksha it is believed to be most beneficial – this is the intent of ‘Tattvartha Shraddhan’. Intent opposite to them is misconception; hence with true tattvartha shraddhan it is absent;  hence tattvartha shraddhan is devoid of misconception- this is told.

Or someone  experiences tattvartha shraddhan in  feeling form alone but in the intent the oppositeness is not given up. Thus if the internal intent is different from the above described intent, then the Samyak  darshan is not attained.

For example- Dravya Lingi Muni has affection towards tattvas based on words of jina, but in the activities of body there is ego and there is veneration towards punya asrava thus with opposite intent he remains Mithya Drishti only. Hence the Tattvartha shraddhan without misconception  alone is Samyak Darshan.

In this way the shraddhan of jivas etc. substances without misconception is characteristics of Samyak darshan and Samyak Darshan is the goal.

The same is told in Tattvartha sutra. ‘ The shraddhan of Tattvartha only is Samyak darshan’ .

This Tattvartha Sutra  has commentary by name Sarvartha Siddhi. There the meaning of the terms ‘Tattva’ etc. are directly given and why seven tattvas have been told? – its objective is explained . In accordance with that only the description is made here- know thus, and in Purushartha Siddhi Upaya also it is told-

“ Without misconception, shraddhan of jiva-ajiva etc. tattvarthas  should always be done – this shraddhan is nature of soul; which gets revealed with removal of obscuration of Darshan Moha ; hence it is swabhava bhava of soul.“

[This Samyak Darshan] appears in fourth gunasthana , later in Siddha state also it is   always existent- know thus.

Elimination of Flaws of Avyapti-AtiVyapti-Asambhava in the characteristics of Tattvartha Shraddhan

Here question  is raised- There are several Tiryanch etc. dim-witted jivas who do not even know the names of seven tattvas, they also have been told to attain Samyak Darshan as per the shastra. Hence the characteristics of samyaktva being Tattvartha shraddhan  as told by you, incorporates the fault of ‘Avyapti’ ?

Its answer- Whether names of jiva-ajiva are known or not known or they are known other way, by carrying out shraddhan  recognising their true nature results in Samyaktva.

Someone recognising the samanya form nature carries out shraddhan; someone recognising the vishesh form nature carries out shraddhan; hence those Tiryanch etc. dim-witted Samyak Drishti, even without knowing the names of jivas etc., even then by recognising the samanya form nature carry out shraddhan, hence they attain samyaktva.

For example- some Tiryanch does not know own and others names etc. but he believes oneness with self only and others as different. In the same way the dim-witted does not know the names of jiva-ajiva, but he believes oneness with gyan etc. form soul and believes the body etc. as others- such shraddhan he has; that only is shraddhan of jiva-ajiva.

And just as – same Tiryanch does not know the names of sukh etc., even then recognising the sukh state, for attaining the same he wishes to renounce the cause of future dukh and makes efforts for elimination of  the causes of dukh. In the same way the dim-witted does not know the names of Moksha etc., even then having shraddhan of complete sukh form state of Moksha , he wishes to carry out renunciation form samvar of the cause of future bandh, the ragas etc. asravas and also he wishes to attain nirjara with Shuddha bhava of the causes of worldly dukh – thus he has shraddhan of asrava etc.

In this way he too has shraddhan of seven tattvas.

If such shraddhan is not present then he would not have desire for attaining Shuddha bhava renouncing the ragas etc.

Same is told- If recognising the category of jiva-ajiva he does not recognise the self and others then why would he not do ragas  etc. with  others? If he does not recognise the ragas etc. then  why would he desire to renounce them?

These ragas etc. only are asravas. If he does not know the result of ragas etc. as bad then why would he wish to renounce ragas etc.? The result of ragas etc. is bandh only. He recognises the manifestations without ragas etc. hence he wishes to be of that form. The name of such manifestations without ragas etc. only is samvar.

He recognises the loss due to earlier worldly state and for that he wishes to engage in Shuddha bhava with tapa etc.. The cause of earlier worldly state is karma; the loss of that only is nirjara. If he does not recognise the absence of worldly state then why would he engage in samvar-nirjara form ? The absence of the worldly state only is Moksha. 

Upon attainment of shraddhan of seven tattvas only, desire for attainment of Shuddha bhava abandoning raga etc. is produced; if out of them the shraddhan of even one tattva is absent then such desire is not produced.

Such desire is experienced by dim-witted tiryanch etc. Samyak Drishti also; hence he has shraddhan of seven tattvas – decide thus. With kshayopasham of gyanavarana being less, he does not have knowledge of tattvas in vishesh form, even then  with upasham etc. of darshan moha, the shakti of tattva shraddhan is revealed in samanya form – thus this characteristics does not have ‘Avyapti’ flaw.

Then Question- The time at which the SamyakDrishti engages in activities of sensory subjects-kashaya bhavas, at that time there is no consideration of seven tattvas; there how shraddhan is possible? But Samyaktva remains ; hence it results in flaw of Avyapti in characteristics.

Its solution- The thinking is under influence of Upayoga; where Upayoga is engaged , that is the subject under consideration and the shraddhan is realisation form; hence during consideration of other gyeya subjects or during activities of sleep etc. , although the consideration of tattvas is not there, even then the realisation remains; it does not get destroyed; hence the Samyaktva remains.

For example- some sick person has this realisation – ‘I am manushya; not tiryanch etc., I am sick due to this reason ; now eliminating the cause, curing the disease, I have to become well’. And when the same manushya engages in other consideration forms etc., then he does not consider these, even then such shraddhan continues to be there.

In the same way this soul ( Samyak Drishti jiva ) has such realisation- ‘ I am soul, not pudgala etc.; I am bonded with asravas ; now with samvar- nirjara I have to attain Moksha form.’ When the same soul, engages in other considerations, then he may not have such thoughts, but shraddhan remains the same .

Then Question- If such shraddhan is present then how does he engage in causes of bandh?

Its reply- For example- the same manushya- due to some reason manifests in reasons which may increase the sickness, engages in business etc. activities and anger etc., even then his shraddhan does not get destroyed.

In the same way, the same soul, due to nimitta of karma fruition, engages in reasons which  result in bandh, engages in activities of sensory enjoyments and anger etc. activities, even then his shraddhan does not get destroyed; this would be specially dealt with later.

-          Thus even without consideration of seven tattvas, the presence of shraddhan is found; hence it does not have Avyapti fallacy. 

Then question- In higher state where the soul experience is Nirvikalpa; there even the vikalpa of seven tattvas have been prohibited but how is it possible to prohibit the characteristics of Samyaktva ? If such prohibition is possible then it results in flaw of Avyapti.

Solution- In lower state the upayoga was engaged in vikalpas of seven tattvas, which strengthened the realisation and avoiding upayoga from sensory subjects, the ragas etc. were reduced. Later upon achievement of the result, even the reasons are negated; hence where realisation is strengthened and ragas etc. reduced, there why should one  undergo hardship of wandering of Upayoga ? Hence those vikalpas have been negated there.

Look! The characteristics of Samyaktva is realisation, there the realisation has not been negated. If the realisation has been discarded then it would amount to negation of characteristics,  but that is not so. The realisation of seven tattvas continues to be there; hence the Avyapti is not present here.

Then question – The states of realisation-non realisation are feasible for the Chhadmastha; hence the realisation of seven tattvas have been called as characteristics of Samyaktva, that we agree, but for Kevali-Siddha Bhagawan the knowing of all is equal form; there it is not possible to call it realisation of seven tattvas, even then they have Samyaktva quality; hence that characteristics has Avyapti flaw?

Its answer- Just as realisation exists with the chhadmastha in accordance with Shruta Gyan; in the same way Kevali- Siddha Bhagwan has realisation in accordance with Keval Gyan. The nature of same seven tattvas which were earlier decided, they are known with Keval Gyan ; hence it results in strengthening of realisation; for this reason it is known  as Param-Avagadh-Samyaktva. If the earlier shraddhan  was known falsely then it would have been non-realisation; but the shraddhan of seven tattvas which Chhadmastha has attained, same exists with Kevali-Siddha Bhagwan; hence in spite of lesser or greater gyan, the tiryanch or Kevali -siddha Bhagwan are said to have equal amount of Samyaktva quality.

In earlier state it was believed that make efforts for Moksha by means of Samvar-Nirjara. Later in liberated state it is now known that the Moksha has been attained by means of Samvar-Nirjara.

Earlier due to lack of gyan, limited Vishesh of Jivas etc. were known, later  after attainment of Keval Gyan, all the Vishesh are being known, but the original shraddhan of nature of jivas etc. which existed with the chhadmastha, the  same is present  with the  Kevali.

Although Kevali-Siddha Bhagwan know other substances also with realisation, even then those substances are not objective form; hence in Samyaktva quality, the  shraddhan of seven tattvas only is accepted. Kevali-Siddha Bhagwan do not manifest in ragas etc. form, they do not desire worldly state- this is the power of such shraddhan.

Question- Samyak Darshan was called as Moksha Marg , now how its presence it being told in Moksha?

Answer- Some reasons are such that even with fulfilment of the task, they do not get destroyed. For example from one branch of tree, several branches were generated and in spite of their existence, that one branch does not get destroyed; in the same way from the samyaktva quality of some soul, salvation state with several qualities was generated, in spite of their presence, the samyaktva quality does not get destroyed- thus Kevali-Siddha Bhagwan also has samyaktva having Tattvartha shraddhan characteristics; hence there is no Avyapti.

Then question- Mithya Drishti also has tattva shraddhan – thus it is told in shastra. In pravachansar the tattvartha shraddhan without knowledge of soul is told to be ineffective. Hence the characteristics of Samyaktva being told as Tattvartha shraddhan has fault of AtiVyapti.

Its reply- Mithya Drishti  is said to have Tattva Shraddhan, that is from aspect of NaamNikshep. Which does not have quality of Tattva shraddhan but in Vyavahara whose name is called as Tattva shraddhan, that is applicable to Mithya Drishti or it is from aspect of Agam Dravya Nikshep. He practices the shastras pertaining to Tattvartha Shraddhan, but he does not apply his Upayoga for deciding upon their nature- know thus; but where the characteristics of Samyaktva is called as Tattvartha Shraddhan, it is told  from aspect of Bhava Nikshep- such true tattvartha shraddhan with qualities is never  attained by Mithya Drishti.

There the Tattvartha shraddhan is told to be without knowledge of soul, which also means the same; the one who has true shraddhan of jiva-ajiva etc., he surely would have atma gyan – it is a must.

-          Any such Mithya Drishti does not have true tattvartha shraddhan at all, hence in that characteristics AtiVyapti fault is not applicable.

And this Tattvartha Shraddhan characteristics is not Asambhav also since this is not the characteristics of Mithyatva opponent of Samyaktva; its  characteristics are converse.  

In this way characteristics free of Avyapti-AtiVyapti-Asambhava  are found is all Samyak Drishtis  and not in any Mithya Drishti – such is the true characteristics of Samyak Darshan which is Tattvartha Shraddhan.

Continued…..