Kashaya are passions of anger, pride, deceit and greed. Just
as a jiva is engaged in yoga of one form or other all his life, the Jiva keeps
indulging in passions of one form or another in entire life. There is never a
moment that he does not have passions in worldly state. Only when he realizes
the true form of self and attains right belief , then he can overcome the
passions in 4th gunasthana and then in 10th gunasthana he can become
passionless. The word Kashaya represents the process of cultivating which uses
the seeds of passions and gives resultant fruits of them in abundance and this
process keeps continuing in all the incarnations that a jiva takes birth
without any end.
These four Kashaya are also categorized into four types in
accordance with the type of fruit they produce:
1.
Anantanubandhi - Since this category of passions destroy the
right belief of the nine elements of the
world ; this causes Mithyatva which is the root cause of transmigration in the
universe endlessly for infinite period, hence it is called anantanubandhi or
the one that bonds infinitely. Due to this passion, a jiva cannot be in 4th
gunasthana and he is pulled down to 1st gunasthana.
2.
Apratyakhyanavaran - This category of passion destroys the partial
conduct which Jiva tries to attain by adopting Anuvrita ( partial resolutions)
in 5th gunastahana. He can at best be in 4th gunastahana
with these passions.
3.
Pratyakhyanavaran- This category of passions destroy the great
conduct which Jiva tries to attain by adopting Mahavrita ( great resolution) in
6th gunastahana. He can at best be in 5th gunastahana
with these passions.
4.
Sanjwalan - This category of passions destroy the
complete conduct which Jiva tries to attain by destroying all types of Kashaya
and attain Yathakhyata Charitra ( Complete conduct) which is possible in 11th
gunasthana. He can at best reach upto 10th gunasthana with the
presence of Sanjwalan Kashaya.
Thus
each of the four kashayas anger, pride, deceit, greed can be divided into these
four categories and form 16 varieties of
kashayas. However dividing the kashayas
into just 16 is a simplified process. In reality if we observe from the point
of view of manifestations, the total variations of the fruitions are
innumerable lok praman wherein lok praman implies the number of Pradesh (
spaces) in entire universe which itself is innumerable. Similarly the
variations of the Kashaya itself which causes bondage of Charita Mohaniya karma
is also innumerable lok praman although it has been stated to be just 16.
Another
manner in which the kashayas are categorized is by means of intensity –
1.
Anger : It can be of four types. Shila bheda ( line in rock), Prithvi bheda( line in
earth), Dhooli rekha ( line in dust), Jala rekha ( line in water) which results
birth in hell, animals, human and heaven respectively.
Just as line on rock is very hard and does not vanish
even after a long time, the anger so strong that does not evaporate into
forgiveness even after a long time is
the strongest variety of anger which
results in a jiva taking birth in hell.
Just as a line on earth takes long time to
vanish , such intermediate anger causes birth in Tiryanch ( animal) gati.
Just as a line in dust does not take long
to vanish, such weaker anger causes birth in humans.
Just as a line in water vanishes quite
soon, such weakest anger causes birth in heaven.
It implies that on account of such nature,
the jiva accordingly accrues karmas of such nature which result in birth of those types e.g ayu, gati etc.
2.
Pride :
It can be of four types namely shell( stone ), asthi ( bone), kaashta(
wood), Benta ( cane) which results in birth in hell, animals, humans and heaven
respectively.
Just as stone cannot be bent , the Jiva
with the strongest pride does not bend
with humility and takes birth in hell with such attitude.
Just as even after long time a bone cannot
be bent , a jiva with such strong pride takes birth in animals .
Just as wood takes some time to bend , a person with such pride takes
birth in humans.
Like a cane stick which bends easily , a
jiva with such weak pride takes birth in heaven.
It implies that a jiva with such attitude
of pride accrues karmas resulting in birth of these types.
3.
Deceit : This is of four types represented by Venuyamoola (bamboo
roots), Urbhrakshranga ( horns of antelope), gomootra ( urine of cow), Kshur (
hoof of bull) respectively.
Like roots of bamboo which are
unresolvable dense, a jiva with
strongest deceit takes birth in hell. With deceit of the type of twisted horns
of antelope a jiva takes birth in animals. With simpler deceit like urine of
cow a person takes birth in humans and with simplest deceit like the foot print
of a bull , a person takes birth in heaven.
It implies that with strongest deceit
one accrues karmas resulting in birth in
hell while the weakest bonds with karmas resulting in birth in heaven.
4.
Greed : This is of four types represented
by Krimirag(), chakramal( wheel grease), Tanumal( body dirt), haridrag (
turmeric color) respectively.
Like the densest colour which does not fade
even after long time , such strongest greed makes one take birth in hell. Just
as wheel grease does not fade easily a
jiva with such strong greed takes birth in animals. Just as body dirt washes
easily , a jiva with such simpler greed takes birth in humans. Like turmeric
color which fades easily a jiva with simplest greed takes birth in heaven.
Again it shows that stongest greed accrues karmas corresponding to hell while
weakest greed accrues karmas bonding with heaven.
Duration of Kashaya in various Gati : Each of the four kashayas keep fructifying at
any given moment i.e. a Jiva can keep changing from one Kashaya to another with
a maximum of antarmuhurta ( less than 48 minutes) in any of them. The minimum
period of any Kashaya is also antarmuhurta , but there are innumerable differences between minimum to maximum. For a
typical Jiva the minimum period in any Kashaya can be one samay also since he
may change to a specific Kashaya just before his death and die in one samay. Then his Kashaya in his next birth would be
different.
There is an interesting statement by
Yativrishabh Acharya author of Kashay Pahud churni sutras that when a Jiva
takes birth in hell, animals, humans and heaven then at the first moment of
birth the Jiva shall have fruition of anger, deceit, pride and greed
respectively. However as per Bhootbali Acharya author of Mahabandh , such is
not the case. Acharya Veersen author of Dhavala & Jayadhavala granths
states that obviously one of the two statements must be correct but since we do
not have the means of verification in Bharat Kshetra at the present moment
since no omniscient is available hence we cannot discard either of the two
statements. Therefore we should collect both the statements without any favour
towards either of them. This is a beautiful way Acharya Veersen has
treated the conflict of scriptures
without having any bias.
Regardless of the above statement , the in
Narak Gati a Jiva spends most of his time in Anger than other Kashaya. This is
described by means of an imaginary example. Suppose the duration of greed is 1
unit, deceit is 4 units, pride is 16 units and anger is 64 unit with total of
85 units of time. Suppose number of naraki jivas is 1700 then the number of
Jivas in greed shall be 20, deceit 80, pride 320 and anger 1280 at any given
time. On the other hand Devas are predominantly greedy and spend most of their
time in greed. For the above example the number of Jivas in anger shall be 20,
pride 80, deceit 320 and greed 1280 for Deva gati. Similarly the humans spend
most of their time in pride while animals spend
their time in deceit.
Gunasthana with Kashaya : All jivas
from one sensed onwards keep indulging in all the four Kashaya at all times in
Mithyadrishti gunasthana. Only when Jiva realizes his true nature and
experiences his own soul , then he reaches 4th gunastahana with the subsiding
of Anantanubandhi types of kashayas which means that although he indulges all
the four types of Kashayas , he does not fruition of anantanubadhi types ,
therefore his passions are relatively lower compared to Mithyadrishti jiva.
However if due to some reason the anantanubandhi karma fructifies then within a
very short period he falls to 2nd Gunasthana namely Sasadan and from
there he immediately falls to 1st Gunastahan.
With the adoption of Anuvrita ( partial
resolutions) his Apratyakhyanavaran types of Kashaya subside and he reaches 5th
gunastahana which is possible only in humans and animals. With the adoption of
Mahavrita ( great resolution) his pratyakhyanavaran types of Kashaya subside
and he reaches 6th
gunastahana which is feasible only for humans ( with all the three bhava ved).
Only Sanjwalan type of Kashaya are present from here onwards. When he reaches 9th
gunastahana the three Kashaya anger,
pride and deceit of sanjwalan nature also subside and greed becomes very weak.
In 10th gunastahan the greed Kashaya also subsides totally and thus
in 11th gunastahana he emerges as Upashanta Kashaya Jiva with
Yathakhyata Charitra I.e.total conduct. There is a parallel route in which
Kashaya are destroyed rather than subsided and with that route jivas reach 12th
gunastahana called Ksheen Moha. The difference is that from 11th
gunastahana the Jiva invariably returns to 6th gunasthana due to
fruition of Kashaya bhavas sequentially
while those he climb the Kshapak Shreni to 12th gunastahana do not
return as the Kashaya has been destroyed. In either case upto 10th
gunastahana the Kashaya bhava is present and after this in 11th or
12 gunastahana he is called Akashayi ( without passion) jiva. Jivas from 12th
gunastahan shortly attain keval gyana and become Sayog Kevali of 13th
gunasthana. Both 13th and 14th gunastahana jivas are
Akashayi only and so also is Siddha Bhagwan.
Effect of Kashaya on Jiva : It can be seen that Kashaya is always present
at all times of the jiva similar to yoga in one form or another. They play an
important role in bondage of various karmas which is also going on at every
moment of Jivas’ life. While yoga is responsible for accrual of nature and
numbers of karma being bonded at any time, the Kashaya bhava is responsible for
accrual of duration and intensity of the bondage. However even for one bondage
of typical duration there can be innumerable types Kashaya bhavas which can be
responsible for the same. By itself the
four Kashaya can be bonded by the jiva with a maximum duration of 40 Kodakodi
sagar for five sensed jiva with mind. One can compare this with the maximum
duration of 70 Koda kodi sagar accrued for bondage of Mithyatva karma.
There are four main cause for influx of
karmas into a jiva, a process known as Asrava. These are Mithyatva, Avirati,
Kashaya and Yoga. These are stated in specific order of importance. With the
presence of Mithyatva Jiva cannot come out of 1st gunastahana. If
Mithyatva is subsided then jiva can reach 4th gunastahana but being
avirati he cannot climb further. By adopting Anuvrita and Mahavrita he can
reach 6th gunasthana but then Sanjwalan Kashaya prevents him to
climb further. Actually it is mainly this Kashaya which needs to be overcome to
proceed further on the path to Moksha. Once it is overcome then he
automatically attains complete conduct and can even become sayog kevali. The
yoga is overcome in 14 gunsthana to attain Moksha itself.
Thank you for this article :)
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