Seventh Chapter
Deliberation of Jain Mithya
Drishtis
Those jivas
who are Jains, follow Jina-order and
still have Mithyatva, they are described here since even a part of this
Mithyatva enemy is bad ; hence even an iota of Mithyatva should be renounced.
In Jinagam ,
the description is in Nishchaya-Vyavahara form ; in them the reality is called ‘Nishchaya’
and Upachar is called ‘Vyavahara’ but without knowing their true nature,
people manifest contrarily. That is
narrated here-
NishchayaBhasi Mithya
Drishti
Several
Jivas without knowing Nishchaya, being shraddhani of NishchayaBhas, believe
themselves to be MokshaMargi, experience own soul to be like that of Siddha,
but explicitly they are worldly and out of delusion, believe themselves to be
Siddha; that only is Mithya Drishti ( Mithya Darshan).
In the shastras the soul has been told to be like
that of Siddha , that is from aspect of Dravya Drishti; from aspect of Paryaya
it is not same as that of Siddha. Just as – king and pauper, from aspect of Manushya are same
but from aspect of being king and pauper they are not same; in the same way the
Siddha and worldly, from aspect of being Jiva are same but from aspect of being
Siddha and worldly they are not same. Even so,
the way the Siddhas are Shuddha, they believe themselves to be Shuddha ,
but that is Shuddha-ashuddha state in paryaya form - from aspect of this
paryaya the equality was believed; that only is Mithya Drishti (Mithya
darshan).
There presence of Keval Gyan etc. are believed
within self but in
reality self is having Kshayopasham form Mati-Shruta etc. Gyan; the Kshayik
Gyan is attained with destruction of karmas and they are believing presence of Kshayik
Bhava without destruction of Karma; hence this only is Mithya Drishti (Mithya
Darshan).
In Shastras all jivas are told to have Keval Gyan
nature, that is told from aspect of Shakti (capability) since all Jivas have capability of
attaining Keval Gyan etc. form; the present revelation is told based upon what has
been revealed so far.
Someone
believes- Keval Gyan
is present in the Pradesh of soul, but due to obscuration it does not get
revealed, but this is delusion. If Keval Gyan is there then in spite of
obscuration of wall of Vajra also it would
know the things ; how can it then be prevented by the karmas? Hence with the
Nimitta of Karma, the Keval Gyan is
absent only. If it were always present then it would have been called
Paarinamik Bhava, but this is Kshayik Bhava. “ All divisions are implicit within which – such
Chaitanya Bhava is Paarinamik bhava .”
Its different states are Mati Gyan form and Keval Gyan etc. form but this is
not Paarinamik Bhava ; hence
Keval Gyan should not be believed to be present always.
In the
Shastras there is example given of sun , from that this only should be
derived- just as due to presence of clouds the illumination of sun is not
visible; in the same way with the fruition of karma , keval gyan is not
present. And such meaning should not be implied- just as sun is
illuminated; in the same way the keval gyan is present in the soul since the
example does not hold good from all aspects.
Just as in
pudgala the colour is a guna , which has green-yellow etc. states, there in present state with presence
of a certain state, other states are absent; in the same way the soul has
Chaitanya guna, which has states of Mati Gyan etc. forms, there with presence
of certain state in present, other states are absent only.
Here
someone says- The
term ‘Avarana’ is used to denote the obscuration of the thing; when keval gyan is not present
then why do you call it Keval Gyanavarana?
Its reply- Here shakti is present, it is not
being revealed – from this aspect the term ‘Avaran’ is used. Just as with
absence of Desha Charitra, from aspect of destroying the shakti,
ApratyaKhyanavarana Kashaya is told to be present; in the same way know here.
Know
this- The bhava in
the thing which occurs with the nimitta of others, they are named Aupadhik
Bhava and those bhavas which occur
without nimitta of others are called Swabhava bhava.
Just as –
water with the nimitta of fire became hot, hence there is absence of coldness,
but with elimination of nimitta of fire the coldness returns; hence always the
swabhava of water is said to be cold only since such shakti is always present
and with its revelation ‘the swabhava was revealed’ – thus it is said. In the
same way the soul with the nimitta of karma became other form, there Keval Gyan
is absent only but with the elimination
of nimitta of karma it becomes Keval Gyan for ever. Hence at all times the
swabhava of soul is said to be Keval Gyan since its has such shakti that upon
its revelation ‘the swabhava gets revealed’- it is said.
Just as with
swabhava of coldness, believing hot water to be cold, if someone drinks it then
he would burn only; in the same way with swabahava of Keval Gyan, if Ashuddha
soul is considered to be Keval Gyani then it would result in sorrow only.
In this way,
those who experience the soul to be Keval Gyan etc. form , they are
Mithya Drishti.
In spite of explicit ragas etc. bhavas being
present, out of delusion they believe the soul to be free of ragas etc.
They are
asked- these ragas
etc. are seen visibly to happen, their presence is in which dravya? If they are
present in body or karma form pudgala
then these bhavas should be Achetan or corporeal, but these ragas etc. are
visibly seen to be with Chetana and non
corporeal; hence these bhavas belong to soul only.
The same is
told in Samaysar Kalash-
“ This ragas
etc. form Bhava karma has not been done by anyone – it
is not so since it is an activity. And it is not deed of both Jiva and Karma
Prakriti also since if it were so, then the Achetan Karma Prakriti also should
suffer the result of bhava karma in form of sukh-dukh which is impossible. And
it is not deed of karma Prakriti alone also since its Achetan-ness is explicit;
hence the karta of ragas etc. is Jiva only and these ragas etc. are karma of
Jiva only since bhava karma follows in accordance with Chetana; without Chetana
it does not happen and Pudgala is not sentient.
In this way the ragas etc. bhavas are existent in
the Jiva only.
Now, those
who believe themselves to be Akarta of ragas etc., believing the karma only to
be nimitta of ragas etc. bhavas , they are karta themselves but being inactive
they wish to remain in Pramad form ; hence they blame karma only, but sadly this is a delusion.
Same is told
in Samaysar Kalash-
“ Those
jivas who believe other dravya only to be nimitta for the generation of ragas
etc. , those jivas devoid of Shuddha gyan are blind – being such they cannot
cross the river of Moha.”
In the
Sarva Vishuddha Adhikar of Samaysar it is told- “ Those who believe the soul to be
Akarta and says that karmas only awaken- make sleep , due to karma of other’s
destruction form Himsa occurs, with Veda Karma Abramh occurs; hence karma only
is karta “ – Such Jaini has been called Samkhya follower. Just as Samkhya
follower believing soul to be Shuddha
becomes promiscuous ; in the same way he has also manifested.
With such
shraddhan the following fault occurred- when ragas etc. are not known to be own then self is believed to be Akarta, then there is
no fear of ragas and there is no effort
for elimination of ragas etc. ; being promiscuous, bonding with bad karmas he
transmigrates in infinite world.
Here
question is that
Samaysar also it has been told-
“ The colour
etc. and ragas etc. bhavas are different from this soul”
And there
only the ragas etc. are called pudgala form and in other shastras also soul is
called different from ragas etc. but how is it?
Its
reply- The ragas
etc. bhavas are Aupadhik Bhava occurring with the nimitta of other dravya and Jiva believes them to be his nature; the
ones he believes them as own nature, how can he call them as bad? And why would
he make efforts for their destruction? Hence such shraddhan is contrary; for
renouncing them, from aspect of nature, ragas etc. are called different and
from aspect of nimitta they are called
Pudgala form.
Just as the
doctor wishes to eliminate the disease. If he sees more of coolness then he
prescribes hot medicine and if he sees more of heat then he prescribes cool
medicine. In the same way Shri Guru wishes the ragas etc. to be renounced ; If
he becomes inactive being promiscuous believing ragas etc. to be others, then
with primacy of Upadan cause, the ragas belong to soul- such shraddhan is
imposed. And if believing ragas etc. to be own nature, he does not make effort
for their destruction then the ragas etc. are other bhava from primacy of
Nimitta cause- such shraddhan is inculcated.
-
Being
free from both contrary shraddhan , when the true shraddhan occurs then he
believes that ‘ these ragas etc. bhavas are not of the nature of soul ; with the nimitta of karma
they manifest in vibhava paryaya form in the soul ; with elimination of the
nimitta, their destruction can be achieved and only swabhava bhava remains;
hence make effort for their destruction.’
Here
question is asked-
If these occur due to nimitta of karma then so long as fruition of karma is
there, till then how can those vibhava be destroyed? Hence making efforts for
that is useless?
Its
reply- For one deed
to happen, several reasons are required; out of them the means which can be
accomplished by means of buddhi, those he should accomplish and if those means which are not dependent upon buddhi get accomplished themselves, then the
deed gets accomplished.
For example-
For getting a son, the means with buddhi is getting married etc. and means not
dependent upon buddhi is bhavitavya (destiny) ; there the one desirous of son,
makes effort for marriage etc. and if bhavitavya is accomplished on its own,
then the son is attained.
In the same
way for elimination of vibhava, the means with buddhi are contemplation of Tattva etc. and means
not dependent upon buddhi are upasham etc. of Moha karma ; hence the one
desirous should make efforts for contemplation of Tattvas while if upasham etc.
of Moha karma occur on their own , then raga etc. get eliminated.
Here this
is asked- Just as
marriage etc. are dependent upon Bhavitavya; in the same way Tattva
contemplation etc. are also dependent upon kshayopasham etc. of karmas; hence
making efforts is useless?
Its
reply- The kshayopasham
of gyanavarana suitable for Tattva contemplation has occurred to you; hence
Upayoga has to be directed towards them. The Asangyi jivas do not have
kshayopasham hence efforts are not made
to preach them .
Then he
says- If destiny is
there then Upayoga would be applied there; without destiny how can Upayoga be
directed?
Its
reply- If such is
the shraddhan then do not make efforts for any activity. You make efforts for eating-drinking
etc. but here you are dependent upon destiny; it appears that you do not have
interest in it; out of pride etc. such false arguments are put up.
Hence those who believe the soul to be free of
raga etc. in spite of its existence , they should be known as Mithya Drishti.
They believe the soul to be bondage free in spite
of having bondage with karma-nokarma.
Its bondage
is directly seen; with gyanavarana the loss of gyan etc. is seen, in accordance
with the body its states are seen to change; then how bondage is not there? If
bondage is not there then why should Moksha Margi make efforts for its
destruction ?
Here
someone says- How is
it that in shastras the soul has been described as different from karma-nokarma , untouched-unbonded ?
Its
reply- The
relationships are of different types-
From aspect
of oneness relationship , soul is said
to be different from karma-nokarma since dravya does not give up its nature and
become one with it and from the same
aspect it is called untouched-unbonded . While from aspect of Nimitta-naimittik
relationship the bondage is there, with its nimitta the soul attains different
states; hence believing self to be absolutely bondage free is Mithya Darshan.
If
someone says- We are not interested in vikalpa of
bondage-salvation, since it is written in shastras –
“ The jiva
who considers self to be bonded and then liberated, he definitely gets bonded.”
He is
told- Those jivas
who having only paryaya Drishti believe the states of bondage and freedom; who do
not accept dravya nature, they have been preached in this manner that the jiva
who without knowing Dravya nature , considers self to be bonded and freed , he
gets surely bonded. If absolutely there is no bondage-freedom then why should
it be said that ‘this jiva gets bonded’? And why does he make efforts for
destruction of bondage and attaining salvation ? Why does he engage in
experiencing soul? Hence ‘
from aspect of dravya Drishti there is one state while from aspect of paryaya
Drishti there are several states’ – believing thus is right.
-
In this manner with different ways applying only intent of Nishchaya Naya, he engages in contrary
shraddhan etc.
In Jinavani
from aspects of different nayas, the description has been made in different
ways; but with his own objectives he accepts the statements from aspect of
Nishchaya naya only and thus attains Mithya darshan .
In Jinavani the Moksha Marga has been told to be unity
of Samyak Darshan-Gyan-Charitra ; hence in his ‘Samyak Darshan-Gyan the
shraddhan and gyan of seven tattvas should be there ‘ , but that is not considered and
in ‘Charitra the ragas etc. should be eliminated’ – its efforts are not
there; only ‘one Shuddha Atma should be experienced’ – knowing
this only as Moksha Marga, he is satisfied.
For
practicing that he contemplates thus internally – ‘ I am Shuddha like Siddha; having Keval Gyan etc.; free
of dravya karma- Nokarma; supremely blissful; sorrows of birth-death do not
belong to me’ , in such several
way he thinks.
Here it
is asked- If this
contemplation is from aspect of Dravya Drishti
then ‘ Dravya is
Shuddha-ashuddha, conglomeration of all paryayas, why do you experience
shudddha alone?’ and if done from
aspect of Paryaya Drishti then ‘ your present is ashuddha paryaya only; how do you consider yourself
to be Shuddha ?’
If you
believe Shuddha from aspect of Shakti (capability) then, ‘ I have such capability’ – believe thus ; ‘I am thus’ – why do you
accept thus? Hence contemplating self to
be Shuddha form is delusion since ‘ you have believed self to be like Siddha , then to whom does this worldly state belong? If you have Keval
Gyan etc. then who has these Mati Gyan etc.?
If you are free of Dravya karma-Nokarma then why the Gyan etc. are not revealed? If you are supremely
blissful, then what remained to be done? And if sorrows of birth-death are not
there then why are you unhappy? ‘ Hence in one state, believing another
state is delusion only.
Here
someone says- In
shastras why preachment for Shuddha contemplation is given?
Its
reply- One is ‘shuddha state from aspect of
Dravya’ and one ‘ Shuddha
state from aspect of paryaya ‘ is there. From aspect of dravya ‘ different from other dravya
and indifferent from own bhavas ‘ that is termed as ‘Shuddha state’ and
from aspect of paryaya ‘ the
absence of Aupadhik bhavas’ is
termed as ‘Shuddha state’ ; there in ‘Shuddha contemplation the
Shuddha state is from aspect of dravya’ -that has been considered. The
same is told in Samaysar –
“ The soul
is not Pramatta-Apramatta ; hence
it is experienced to be Shuddha free of bhavas of all other dravyas being
different “ – this is told.
And at the
same time it is told-
“ Beyond all
the activities of mass of all the karta, karma etc. predicates – such pure
experience i.e. indivisible himself is Shuddha “
-
Thus the meaning of ‘Shuddha’ should be known.
In the same
way the meaning of ‘Keval’ word should be known – ‘ which is
different from other bhava , only self ‘ – that is Keval. In the same
manner other right meanings should be applied.
Believing
self to be ‘ Shuddha from aspect of
paryaya’ and believing self as ‘Kevali’
is highly erroneous; hence ‘ self
should be seen as dravya-paryaya form’ i.e. “ from aspect of dravya , samanya nature should be
observed’ and ‘ from
aspect of paryaya the Vishesh nature should be observed’ .
-
With such contemplation Samyak Drishti
is attained since
without true observation, how can he be called as Samyak Drishti ?
Continued…..
