Dravya Sangrah ki Prashnottary Teeka- IV

Chapter 4

Now causes for Moksha are described.

Gatha 39: From aspect of vyavahara naya the means for Moksha are Samyak darshan, samyak gyan and samyak charitra. From aspect of Nishchaya naya the manifestation of soul in these three forms together should be known as cause for Moksha.

Q 1: Can Moksha be attained through either of the two paths?

Ans 1 : Moksha is attained through only Nishchaya Moksha marg. Vyavahara moksha marg is practiced along the path of Nishchaya moksha marg.

Q 2: What are Vyavahara Samyakdarshan and Nishchaya Samyak darshan?

Ans 2: Having faith in six dravyas i.e. Jiva, pudgala, dharma, adharma, akash, kaal and nine tatvas i.e. Jiva, ajiva, punya, pap, asrava, bandh, samvar, nirjara, moksha in the right way is Vyavahara Samyakdarshan .

Nishchaya samyakdarshan is manifestation of the soul within his own pure conscious self  devoid of all the attractions towards other dravyas.

Q 3 : What are Vyavahara Samyak gyan and Nishcahaya Samyak Gyan?

Ans 3: Knowing the true state of each dravya is Vyavahara Samyak gyan. Experiencing the self in the blissful  nirvikalpa form knowing its pure and true nature is Nishchaya Samyak Gyan.

Q 4: What are Vyavahara and Nishchaya Samyak Charitra ?

Ans 4: Getting rid of ashubha bhavas and engagement towards shubha bhavas in the form of fasting, penances, Samiti, Gupti etc. is known as Vyavahara Samyak Charitra. Discarding all the thoughts of ragas and concentrating  the upayoga within the pure conscious self without perturbation is Nishchaya Samyak Charitra.

Q 5: Can one attain Nishchaya Ratna trio through the Vyavahara Ratna Trio?

Ans 5: If someone following Vyavahara ratna trio keeps having oneness with that vyavahara only then he cannot attain Nishchaya ratna trio. If following the Vyavahara ratna trio , giving up attraction towards passions, he develops oneness with his own knowing nature then he attains Nishchaya Ratna Trio.

The real cause for Moksha is described.

Gatha 40: The Ratna trio does not reside in any dravya other than own soul. For this reason the ratna trio form soul only is the cause for Moksha definitely.

After description of real Moksha marg the specifics of Samyak darshan follows.

Gatha 41 : Having the right belief in the Jivas etc. nine tatvas is called Samyak darshan. That is the natural form of the soul. After acquiring it the gyan definitely becomes samyak without having false convictions.

After description of Samyak darshan the Samyak Gyan is described.

Gatha 42 : Knowing the nature of soul as well as other substances without Mithya Gyan of the types of doubts, indetermination, contradictory suppositions is called Samyak Gyan. This gyan has shape and several types.

Q 1 : What is the nature of the soul?

Ans 1 : From aspect of Nishchaya naya the soul is permanent consciousness natured. From aspect of Vyavahara, soul has nature of knowing, seeing and manifesting. In reality soul is indescribable but definitely knowable.

Q 2: Which are all the other substances talked here ?

Ans 2: Leaving apart the one knowing own self, all remaining infinite souls, all the infinitely infinite pudgala dravyas, one dharma dravya, one adharma dravya, one akash dravya, innumerable kaal dravyas, are all the other substances.

 Q 3: Why just knowing the external objects is not called Samyak Gyan without knowing the nature of  own soul ?

Ans 3: Whichever external objects are known in the knowledge without establishing oneness with own soul, they will be known but with having oneness with self. In reality it is not the nature of substance to have anything belonging to own self other than self. Hence that is not called Samyak Gyan.

Q 4 : What is  the benefit of Gyan?

Ans 4: The benefit of knowledge from Nishchaya aspect is removing ignorance. From aspect of Vyavahara it is detachment, the sense of right and wrong for the moksha marg.

Q 5 : What are Nishchaya Gyan and Vyavahara gyan?

Ans 5: The knowledge which is establishing oneness with own knowledge form soul or the knowledge which is experiencing the self in Nirvikalpa form is Nishchaya gyan. The knowledge which has got attraction, desire and thoughts towards other objects, is Vyavahara Gyan.

Q6 : What is meant by saying that the gyan has shape?

Ans 6: The knowledge which concludes and accepts that this is human, animal, pudgala etc. is called knowledge with shape since the knowledge manifests in the form of the object of knowledge taking its shape.

After description of Gyan the description of Darshan follows.

Gatha 43 : Without differentiating the objects, without engaging in the thoughts of their shape etc., the general observation of the substances is Darshan. So it is said in Siddhanta.

Q 1: What is meant by general observation?

Ans 1: The general observation of substances from view point of logic implies that observation of existence of substances in general is darshan. This does not constitute any kind of vikalpa (thoughts), differentiation, or thoughts of specifics. From the aspect of Siddhanta the term Darshan means that the experience of own soul i.e. the illumination of internal consciousness is darshan. 

Q 2: These two characteristics are contradictory ?

Ans 2: No. These are not. In both of them the subject is soul only.

Q 3: How can the general existence of substances be the same subject as the soul  ?

Ans 3: All the substances have a quality of general existence. In this no substance is noticed specifically otherwise its existence will not be general. This general existence is observed by the soul and the soul is really looking at own self and knowing own self at that moment, therefore the subject of general existence is own self. In this way the observation of general existence of the substances is the same as with the soul as the subject.

Q 4 : A thing is general-specific by nature. In that, observation of general is darshan and knowing the specifics is gyan. Is this meaning correct?

Ans 4: No, it is not. This will result in knowledge being Apraman (unsubstantiated) since the knowledge knew only one part of the thing and not all. Knowing a thing in totality alone is called knowledge and the subject of knowledge cannot be incomplete thing. Hence knowledge knows both general and specifics together.

Q 5 : Vyavahara naya and Nishchaya naya are also gyan and they know only a part of the thing?

Ans 5: Although Vyavahara naya and Nishchaya naya are gyan and they know only one part but any of the nayas is not called Praman (substantiated)  since naya do not know the whole thing.

Q 6 : Is the naya apraman ( unsubstantiated) ?

Ans 6: The naya is neither praman nor apraman but part of praman. Just as a drop of the ocean is neither ocean nor non ocean but a part of the ocean.

Q 7 : The nirvikalpa own experience would be called darshan or gyan ?

Ans 7 : The nirvikalpa own experience is a state of knowledge only hence it would be called gyan.

Q8 : The subject of knowledge is always other substances. Then which other substance is the subject of nirvikalpa own experience?

Ans 8 : It is not a rule that the subject of knowledge are always other substances. The rule is that other substances are always subject of knowledge. In the same way, it is not a rule that the observation with soul as the subject be darshan only but the rule is that the subject of darshan is always soul. Here the subject of knowledge is soul which can be treated as other substance by the shapeless own soul.

Q 9 : When Nirvikalpa own experience and darshan – both have the subject as soul then how does one identify that the Nirvikalpa own experience is knowledge and not darshan.

Ans 9 : The Nirvikalpa own experience is not totally nirvikalpa.  It includes the experience of bliss without perturbation etc. such different shapes. Hence by nature it is with vikalpa. During the period of nirvikalpa experience there are very fine vikalpas undetectable by knowledge which are not given importance hence it is called Nirvikalpa. When subject is by differentiation it  is known vikalpa or  Gyan but Nirvikalpa own experience is also Gyan.

Darshan is always Nirvikalpa since it does not acquire any of the qualities, paryaya, general or specific etc. shapes. In simple words it can be said that the effort of acquisition prior to knowledge is darshan.

In this way although the subjects of nirvikalpa own experience and darshan both are soul but their natures are different.

Q 10 : If the subject of darshan is soul, that too in non specific manner then what is the meaning of chakshu darshan (vision) etc.

Ans 10: Chakshu darshan does not imply viewing through the viewing senses. Actually viewing though eyes is called knowledge only. In fact chakshu darshan means the experience of the soul ( effort ) prior to the obtaining knowledge through the eyes. Same way it should be known for Achakshu  darshan also.

After description of darshan the sequence of Darshan and Gyan Upayoga is described.

Gatha 44: The Chhadmastha jiva attains knowledge after darshan since both Upayoga cannot be together , but in Kevali bhagwan both upayogas are together.

Q 1: What is Chhadmastha ?

Ans 1 : Chhadma implies one having incomplete knowledge and the one staying with obscuration of gyanavarana and darshanavarna karmas is Chhadmastha. It is applicable to all jivas from 1^st to 12^th gunasthanas.

Q 2: What is the sequence for Darshan, Matigyan and Sruta gyan?

Ans 2: Suppose some person has to get knowledge of a pot. Prior to that he was having knowledge of cloth. He gives up  engaging in knowledge of cloth and changes attention to pot. At this stage the pot and the vision senses come in contact. The effort to engage the specific senses for the knowledge is darshan. Still the external object has not been acquired yet. Subsequently this is yellow red etc. with such avagrah etc. the knowledge is acquired. This is Mati gyan. Next who made this pot and how long it would stay etc. are all Sruta gyan.

Q 3: How do the Kevali bhagwan have both gyanopayoga and darshanopayoga simultaneously?

Ans 3: Kevali bhagwan do not have obscuration due to gyanavarna and darshanavarna and since viryantaraya karma is also absent then the manifestation of both upayoga occurs together.  

Q 4: What is the difference between Darshan and Samyak Darshan?

Ans 4 : The effort of the soul internally to acquire himself for the purpose of Gyanopayoga is called Darshan. This darshan is experienced by all souls bhavya, abhavya, samayk drishti, Mithya drishti, chhadmastha, bhagwan . 

The purity which is the cause  for  experience of the real nature of own soul as subject of darshan is called samyak darshan. Samyak darshan is attained by bhavya jivas near the end of worldly journey and bhagwan.

Q 5: When darshan is possible for all jivas then why samyak darshan is not possible for all?

Ans 5: Darshan is internal effort prior to knowing anything. This is by nature possible to all jivas whether they are Mithya drishti or Samyak drishti . But Samyak darshan cannot be attained without destroying false beliefs. Hence those having wrong beliefs can have darshan but it is impossible to have Samyak darshan.

Q 6 : Even at the time of darshan Upayoga, effort of the soul is involved then why does he not acquire Samyaktva?

Ans 6: Those interested in external objects, they are always engaged in knowing them believing them to be useful. Hence though Darshan Upayoga involves internal recourse of the soul, they never realise the nature of the soul. Hence the recourse to the soul for the purpose of Darshanopayoga is different from that carried out for the purpose of Samyaktva.

With the description of Darshanopayoga the Samyak Gyan adhikar is concluded. Now the Samyak charitra is described.

Gatha 45 : Getting rid of ashubha activities  and engaging in shubha activities known as fasting, samiti, gupti are charitra ( conduct  into own nature). So is told by Jinendra Deva from Vyavahara naya aspect.

Vyavahara Charitra is the means for the goal of Nishchaya Charitra which is described next.

Gatha 46: The discarding of the external and internal activities by the Gyani jiva for the purpose of  preventing transmigration is called Nishchaya Samyak charitra by Jinendra deva.

Q 1 : What is transmigration and its causes?

Ans 1 : Discarding the previous body and acquiring new body with new yoni (birth places) and kulas ( birth forms) and experiencing the various vikalpa form pains is known as Samsar or Transmigration. The reasons for Samsar are Mithyatva, Avirati, Kashaya and Yoga.

Q 2: What are the internal and external activities?

Ans 2: All shubha or ashubha activities involving body and speech are external activities. All vikalpa activities involving mind whether shubha or ashubha, large or small are internal activities.

After Brief description of Samyak Gyan and Samyak Chritra, now Shrimat Siddhant Chakravarthy preaches the practice of Dhyan as means for attainment of that path.

Gatha 47: Both of these practices can be realized by means of Dhyan (contemplation) by Munis. Hence all of you should practice to attain dhyan  carefully.

Q 1: Why all the three- samyak darshan, samyak gyan, samyak charitra are of the nature of gyan ?

Ans 1: From the aspect  of differentiation , these three are different. However from the aspect of non differentiation the knowledge attained through the nature of right belief is called Samyak darshan. Knowledge attained through the nature of right knowledge is Samyak gyan. Knowledge attained through the nature of nature of discarding ragas etc. is called Samyak charitra.

Q 2: The property of knowledge is conscious. Whether qualities of belief and conduct are also conscious form?

Ans 2: Although consciousness has quality of knowledge but belief and conduct are not conscious since they do not function in that way. However both of these are conscious from the aspect of non differentiation. In fact all the qualities of soul are of the nature of consciousness from undifferentiated aspect.

Q 3: How many types of Dhyans are there ?

Ans 3: These are of four types- Artdhyan, Roudra dhyan, Dharma dhyan and Shukla dhyan.

Q 4 : which are all the four types of Shukla dhyan?

Ans 4 : The four types are  as follows-

(1) Prathaktva Vitark Vichar Shukla dhyan- Prathaktva means the differences of dravya, guna or paryayas. Vitark means the internal words contemplated at the time of experiencing the pure soul. Vichar means the manifestation in the form of changes from one arth, vachan or yoga into another arth, vachan or yoga. Manifestation in these forms without any desire is called Prathhaktva Vitark Vichar Shukla dhyan.

(2) Ekatva Vitark Avichar Shukla dhyan- Contemplation without changes in any of the dravya, guna or paryaya in a stationary manner is Ekatva Vitark Avichar Shukla dhyan. At the conclusion of this dhyan Keval Gyan is generated.

(3) Sookshma Kriya Pratipati Shukla dhyan- Staying only with Sookshma Kay yoga without deviating or perturbation is Sookshma Kriya Pratipati Shukla dhyan. This is carried out at the end of 13^th guna sthana.

(4) Vyuparat Kriya Nivratti Shukla dhyan- Where all the activities of yoga  are over, such manifestation is called Vyuparat Kriya Nivratti Shukla dhyan. This is carried out in 14^th gunasthana.

Q 5: In Sayog Kevali and Ayog kevali gunasthana the Manobal ( power of mind ) is not existent hence how dhyan is feasible?

Ans 5: In these gunasthana the Mano bal ( power of mind) is not there due to emergence of keval gyan. However from a formal view point the dhyan is said to exist since there is nirjara of karmas which are as a result of highest quality dhyan. From Nishchaya aspect the dhyan is not existent.

Q6: What is dhyan?

Ans 6: Contemplation of any specific subject continuously is dhyan. Although such dhyan should be there for jivas with mind, even kevali are said to engage in dhyan from vyavahara point of view since there is karma Nirjara at that stage. Even one sensed to five sensed Asangy Panchendriya are said to indulge in Artdhyan and Roudra dhyan since there is influx of karmas.

Now for attainment of Nirvikalpa dhyan , the necessary duties are sermonized.

Gath 48: If you want to focus your attention for attaining Nirvikalpa dhyan  then do not indulge in moha, raga, dwesha with respect to desirable , undesirable objects.

Q 1: Chitta ( attention) is cause for vikalpa therefore even when focused to prevent wandering, there should be at least one vikalpa ?

Ans 1: Although it is true that for preventing wandering there is single vikalpa in the chitta, even then when the chitta is focused without straying without increase or decrease etc. form changes then even that vikalpa gets eliminated. Thus the progeny of vikalpas become non existent. 

Q 2: Why nirvikalpa dhyan is not feasible under manifestation of moha?

Ans 2: Under influence of moha, one does not know the nature of self then how does one get rid of upayoga towards other objects? In moha the upayoga is always towards other objects and this leads to generation of vikalpas in plenty. Hence nirvikalpa dhyan is not feasible under those conditions.

Q 3: What is the difference between raga and moha ?

Ans 3: Moha represents unawareness of the self. Raga is attraction of senses and mind towards any object. When moha is present then raga will always be there. But a condition is also possible of  raga being present with moha being absent. Similar is the state with dwesha. With raga or dwesha being present , vikalpas keep getting generated hence nirvikalpa state is not feasible.

Now first one of the efforts namely Padastha Dhyan is described which is carried out prior to Nirvikalpa dhyan.

Gatha 49: Recite 35, 16, 6,5,4,2 and 1 lettered Mantras denoting Parameshthi (highest desirable state) and practice dhyan. Also follow  the advice of Gurus and recite other mantras and indulge in dhyan.

Q 1: Who are parameshthis ?

Ans 1 : Parameshthis denote the people staying in highest desirable state. In Jains these are five only- Arihant, Siddha, Acharya, Upadhyaya and Sadhu.

Q 2: How should these mantras be recited and dhyan carried out?

Ans 2: The mantras are recited externally orally or internally  by implicit words accompanied with recalling the  qualities of the parameshthis. Dhyan entails recalling the qualities and glory of the parameshthis silently with controls of mind, speech and body. Then superimposing those qualities within own nature one should head towards nirvikalpa state.

Now Panch Parameshthi are the subjects of the Dhyan Mantras; out of which the first Parameshthi shri Arihant Bhagwan is described.

 

Gatha 50 : The one who has destroyed the four ghati karmas, who is stationary with infinite knowledge, infinite darshan, infinite pleasure, infinite power and shubha param audarik body; he is Arihant , object of contemplation.

Q 1: How can karma be destroyed since it is existential ?

Ans 1 : Karma is paryaya of pudgla dravya which can never be destroyed. Truly the pudgala entity has capability of manifesting in karma form  and their bulk is named as Karmana vargana. These karmana varganas manifest in karma form under nimitta of the bhavas of the jiva and can also manifest in non karma i.e. akarma form under nimitta of shuddha bhavas of jiva. For Arihant bhagwan the four ghati karmas have  become akarma form which can never manifest into karma form in future. This is the meaning of destruction of karmas.

Q 2: How does one justify the presence of omniscient when none is seen?

Ans 2: One cannot say that omniscient does not exist in all the times and all the places because that itself would lead to him being omniscient.

Further one can prove it by logic also. It is seen that the obscuration due to  raga and ignorance is different in different people hence there must be some person in whom obscuration  is non existent. That would be omniscient.

Another logic is that the past, small, distant etc. all objects are definitely visible to someone since they are subjects of inference. Hence omniscient must also be visible to someone.

Another fact is that the nature of knowledge is knowing and karmas cause obscuration of the same power  hence the knowledge remains restricted. However when karmas are destroyed and they do not obscure knowledge then there is no restriction on capability of knowledge. Hence he should know all.

Now the Siddha Parameshthi is described as subject of Padastha Dhyan

Gatha 51 : The one whose all eight types of karmas are destroyed as well as the body, who knows the entire loka and aloka, the one who has attained Moksha with his last body and has the same body shaped soul is called Siddha parameshthi. Indulge in dhyan on the form of Siddha parameshthi stationary at the end of the loka.

Q 1: What is the shape of the siddha soul?

Ans 1: Truly siddha soul is non corporeal since he does not have any of the qualities of the pudgala dravya. However from vyavahara aspect his body shape is same as the last body occupied since there is no reason for it to change once all karmas and nokarmas are destroyed. The number of spatial elements or Pradesh is innumerable equal to lokakash which is same for all jivas. From aspect of nishchaya naya he is without shape.

Q 2: Why does he stay at the end of the lokakash ?  

Ans 2: The nature of jiva is Oordhvagaman i.e. always travelling upwards. Once jiva does not have restriction due to karmas he travels to the end of lokakash beyond which he cannot travel further since the medium conducive to travel, dharma dravya  is not there.

After Siddha Parameshthi, now Acharya Parameshthi is described as subject of Padastha Dhyan.

Gatha 52 : The one who has eminence in darshan and gyan, who is engaged in 5 types of conducts namely darshanachar, gyanachar, viryachar, charitrachar, tapachar  himself and helps others also to engage; he is Acharya who is worthy of dhyan.

Next Upadhyaya Parameshthi is described as subject of Padastha Dhyan.

Gatha 53 : The one who is having ratna trio ( three jewels of samyak darshan-gyan-charitra) , who is engaged in preaching the dharma everyday, such prominent amongst munis is Upadhyaya Parameshthi. Obeisance to him.

Now Sadhu Parameshthi is described as subject of Padasthaha Dhyan.

Gatha 54 : The Munis who practice  total pure charitra on the path to Moksha marg, who have definitely  accomplished darshan and gyan ; they are called Sadhu Parameshthi. Obeisance to them.

After the sermon on Padastha dhyan , the characteristics of Nishchaya Dhyan are described by means of Dhyata (the one contemplating), Dhyan (contemplation), Dhyeya (subject of contemplation)

Gatha 55: At the moment the Sadhu, contemplating upon whatever subject, establishing concentration  with the objective or attains oneness with the self, manifests in totally detached form , the saints call that dhyan as Nishchaya Dhyan.  

Q 1: What is the subject of contemplation?

Ans 1: Soul or any substance other than soul could be subject of contemplation for the Sadhu; no harm is done since the nature of knowledge is to know. Any subject being known in a concentrated form is not deterrent to the soul. The deterrent are the false belief /intents.

Now the means for Param Dhyan and its form is described.

Gatha 56: Do not  make any efforts, do not speak anything, do not think any thing, so that the soul becomes one with the soul in stationary form; this alone is param Dhyan.   

Now concluding the sermon on Dhyan, Acharya preaches on the practices to be followed for attainment of Dhyan.

Gatha 57: Since soul engaged in tapa, sruta, Vrita only  is able to drive the chariot of the form of dhyan, hence O Bhavya Jivas ! For attaining such Dhyan always be engaged in all the three tapa, sruta and vrita.

Q 1: After the description of param Dhyan why the Vyavahara means are being talked about for dhyan?

Ans 1: Here the subjects are Nishchaya tapa, nishchaya sruta and nishchaya vrita which only lead to param dhyan. One should not even think of vyavahara means at this stage.

Q 2: What are Nishchaya tapa, sruta and vrita ?

Ans 2: Remaining in pure own self is Nishchaya tapa. The vyavahara means to attain these are the 12 types of tapa.

Perturbation free pure manifestation in the form of own soul experience is Nishchaya sruta. The vyavahara means for the same are study of dravya sruta scriptures etc.

Getting free of all the shubha ashubha activities pertaining to mind, speech and body is Nishchaya vrita. Practices of five vows (mahavrita) are vyavahara means for the same.

Now with the completion of description of Dhyan and conclusion of this Granth, Acharya indicates his humbleness with obeisance to Sruta Devata.

Gatha 58 : This Dravya Sangrah described by Nemichandra Muni having little knowledge may please be corrected of all the flaws and be made complete in sruta by gurus prime amongst the munis.

 Q1: What is the meaning of the term Dravya Sangrah ?

Ans 1 : The one which has manifested in paryaya form, is continuing to do so and will also continue doing in future, that is called dravya. All such  dravyas are described collectively in this granth Dravya Sangrah.

                                      The End

Dravya Sangrah ki Prashnottary Teeka- III

                                   

                                    Chapter 3

Description of nine elements.

Gatha 28 : The specific divisions of Jiva and Ajiva are punya, pap, asrava, bandh, samvar, nirjara and Moksha which are now described.

Q 1: Are these asrava etc. divisions of Jiva and Ajiva from the aspect of dravyarthika naya ( from aspect of dravya)?

Ans 1 : These asrava etc. are paryayas of jiva and ajiva hence these seven become of two types each – (1) Jiva punya, ajiva punya (2) Jiva pap , ajiva pap (3) Jiva asrava , ajiva asrava (4) Jiva bandh, ajiva bandh (5) Jiva samvar, ajiva samvar (6) Jiva nirjara, ajiva nirjara (7) Jiva moksha, ajiva moksha.

Q 2: Are these specifics of jiva and ajiva totally independent?

Ans 2: These specifics of jiva are due to the nimitta of specifics of ajiva while specifics of ajiva are due to the nimitta of specifics of jiva.

Now the forms of Jivasrava and Ajivasrava are described next.

Gatha 29 : The manifestation of soul which causes the karmas to come as influx should be known as Bhava Asrava as described by Jinendra Deva. The influx of karmas itself should be known as Dravya Asrava.

Q 1: What kind of manifestation cause the influx of karmas as asrava ?

Ans 1: The bhavas of enjoying objects of five types of senses, passions of anger, pride, deceit, greed etc., bhavas of ownership of other objects, bhavas of desire of knowing other objects are such manifestations opposite to that of jiva’s nature which cause influx of karmas. These are known as Bhava asrava.

Q 2 : What is the cause for Bhava asrava and dravya asrava?

Ans 2: The nimitta of fruition of previously bonded karmas generate bhavasrava in the soul. Present bhava asrava is cause for new dravya asrava while present bhava asrava is result of past dravya asrava. In reality the manifestations of jiva and ajiva are independent but they have nimitta-naimittik relationship.

Q 3: What is dravya asrava?

Ans 3: The manifestation of non karmic  karmana varganas ( karmic particles) into karmic form is called dravya asrava also known as Ajiva asrava.

Form of Bhavasrava is told specifically.

Gatha 30 : The bhava asrava are of five types namely Mithyatva, Avirati, Pramad, Yoga and Kashaya which have further divisions of 5, 5, 15, 3 and 4 respectively.

 Q 1 : What is Mithyatva  and its 5 types ?

Ans 1: Mithyatva (delusion) is one of the divisions of 5 types of Bhava asrava paryaya given above. The misconception of Jiva towards his own pure nature and attraction towards other dravyas is known as Mithyatva. The 5 types are Ekanta(singular), Vipreeta (opposite), Sanshaya (doubt), Vinaya ( obeisance),agyan( ignorance).

Q2 : What is avirati and its  types ?

Ans 2: Lack of attraction towards own pure nature and attraction towards the sinful activities is Avirati(non restraint). Its  5 forms are indulgence in  violence,  falsehood, theft, immorality and possessions. In another way it  has 12 forms comprising of violence towards six types of jiva forms (trasa and sthavar) and attraction towards six types of sensual pleasures.

Q 3 : What is pramad ?

Ans 3 : Getting deviated from the experience of the pure own self and being careless in practices is Pramad (carelessness).

Q 4 : What is Kashaya ?

Ans 4: The passions of anger, pride, deceit and greed are the four types of Kashaya.

Q 5: What is yoga ?

Ans 5: The vibration of soul spaces due to the nimitta of activities of mind, speech or body is yoga.

Q 6 : What is the objective of knowing all these asravas ?

Ans 6: All these asravas are paryayas of Jiva dravya. Out of these Mithyatva is corrupted form of Shraddha (belief) guna(quality) , yoga is paryaya of yoga shakti while rest are paryayas of charitra (conduct) guna. After knowing all these impure forms the attention is drawn towards the owner of the paryayas i.e. the dravya and its pure form which is also known as Dravya drishti. Contemplation of the pure form of dravya leads to Samyaktva and blissful experience of the soul.

Now the specific form of Dravyasrava is told.

Gatha 31 : The influx of pudgala capable of manifesting into the forms of gyanavarana etc. karmas is known as dravya asrava as told by Jinendra Deva.

Q1 : Which pudgal manifests into karma forms?

Ans 1: The entire lokakash is filled with karmana varganas which are capable of manifesting into eight types of karma forms with the nimitta of bhava asrava of jiva.

After the description of Asrava tatva, the Bandh tatva is described next.

Gatha 32 : The consciousness form bhavas which are nimitta for the bondage of karmas are known as bhava bandh and the manifestation of karma and soul spaces together in a single form is dravya bandh.

Q 1 : Which consciousness form bhavas are bhava bandh?

Ans 1: Mithyatva, raga and dwesha bhavas are called Bhava bandh which are opposite to the nature of pure conscious self.

Q 2: Bandh requires relationship between two elements. Which two are involved here ?

Ans 2: Here the relationship between Upayoga(attention) and ragas is there. Upayoga is paryaya of charitra guna which is manifested in corrupted form on account of influence of ragas etc. resulting in impure manifestation of consciousness form soul.

Q 3: How does non corporeal soul get bonded to the corporeal karmas?

Ans 3: The worldly soul has been in bondage from eternal times with karmas hence is considered to be corporeal in certain aspect. Hence bondage of soul with karmas is considered to be acceptable.

Now the divisions of dravya bandh and causes for them are told.

Gatha 33: Bandh (Bondage) is of four kinds which are Prakriti(nature), Sthiti(duration), Anubhag( intensity) and Pradesh ( quantity). Out of these the nature and quantity are accrued due to yoga while duration and intensity are controlled by Kashaya.

Q 1: What is the relationship of yoga with the soul?

Ans 1: Vibration of soul spaces on account of yoga is not nature of the soul. It occurs on account of fruition of karmas. The nature of soul is Yoga Shakti or Yoga quality which manifests into vibration form with the nimitta of fruition of karmas. Without the manifestation of karmas or non fruition of karmas totally, the soul manifests into inactive state. From aspect of nishchaya naya the pure soul spaces are inactive only while from aspect of vyavahara naya they are active.

After description of Bandh Tatva the Samvar Tatva is described next.

Gatha 34 : The manifestation of consciousness form which is responsible for stoppage of influx of karmas is known as bhava samvar and the stoppage of influx of dravya karmas is known as dravya samvar.

Q 1 : Does the consciousness form manifestation cause the influx of karmas to stop ?

Ans 1 : It does not stop them, but due to their nimitta, the influx  themselves stop.

Q 2: How does the pure consciousness form manifestation materialize ?

Ans 2: With the bhavna ( attention) towards the pure consciousness natured self which is eternal, which has no cause, which is by itself blissful, ever illuminated, permanent, karan-parmatma (causal natured by which he can become parmatma) , the manifestation of pure consciousness form materializes.

Q 3 : How is the pure consciousness nature eternal ?

Ans 3 : The consciousness nature is ever existent which has no beginning or end; just keeps manifesting. The manifestation is not subject of contemplation since it changes every samay (instant) but the self which continues for ever. It is myself(dravya) who is beginingless and endless.

Q 4: How is the pure consciousness nature causeless ?

Ans 4: The consciousness nature is self established i.e. it is not generated due to some reason. It is the paryayas  which are generated and destroyed but the nature remains unchanged hence I am causeless.

Q 5: How is the consciousness nature blissful?

Ans 5: The consciousness nature has quality of bliss. This quality has not been given by some other dravya nor is    increased due to some other dravya. With the contemplation of pure consciousness nature the incomparable bliss automatically appears which reveals the nature of self in totality.

Q 6: How is the consciousness nature ever illuminated?

Ans 6: The consciousness nature is has property of darshan (vision) in general ( without division). This nature is ever illuminated but its manifestation is experienced by Samyak drishti only. From aspect of vyavahara the gyan and darshan is available to all the jivas in some form of the other which is manifestation of consciousness only hence the nature is ever illuminated.

Q 7: Why the consciousness nature is permanent and why is it called Karan-paramatma?

Ans 7: The consciousness nature is beginingless and indestructible hence it is permanent ever existent. The consciousness nature alone is the cause for the act of its total enhancement  into Karya-paramatma i.e. Siddha form. That nature itself is the cause without which the act cannot be materialized hence it is called karan paramatma.

Q 8 : What is shuddhopayoga and what are its types?

Ans 8: The subject of contemplation of shuddhopayoga is pure consciousness natured own soul.  In lower gunasthanas (4^th onwards) it is not so intense or stable hence it is termed Partial or one part shuddhopayoga. In 12 th gunasthana it reaches the highest purity for the partial shuddhopayoga resulting in total shuddhopayoga in 13^th and 14^th gunasthana along with keval gyan.

Q 9 : How is partial shuddhopayoga cause for total shuddhopayoga ?

Ans 9: The impure soul needs to be purified. The impurity is caused by contemplation of impure subjects and purity is attained by recourse to pure nature. Although the paryaya is impure, it cannot be purified by taking recourse to impure nature of paryaya but it can be purified by directing attention to the pure nature of dravya. Thus by contemplating upon the pure nature of dravya the partial shuddhopayoga gets progressively purified leading to total shuddhopayoga. There is no other way.

After giving characteristics of Samvar the causes for Bhava Samvar are described.

Gatha 35 : Vrita( fasting), Samiti(discipline), Gupti(restraints), dharma, Anupreksha (contemplation), Parishah jaya ( victory over afflictions), and charitra; these are specifics of bhava samvar.

After description of samvar tatva the Nirjara tatva is described next.

Gatha 36: The manifestations of the soul due to which the shedding away of karma pudgalas occur either due to completion of its duration or earlier due to practice of penances, are known as two types of Nirjara.

Q 1: What kind of manifestations are there when nirjara occurs on completion of duration of karma pudgalas.

Ans 1. These can happen to Agyani also and are more rightly called Udai i.e. fruition rather than nirjara since in spite of shedding, lot more karma pudgalas may be bonded also. This nirjara is not applicable in Moksha marg.

Q 2: How do the karma pudgalas shed due to penances?

Ans 2: The penances are  of the nature of control of desires and overcoming them. This results in non bondage of karma pudgalas since they do not find dry or wetness towards desires hence they are shedded away. The manifestations of the soul which cause such shedding are called Bhava Nirjara while the physical shedding away is called dravya Nirjara.

After description of Nirjara tatva the Moksha tatva is described next.

Gatha 37: Definitely the manifestations of the soul which causes  destruction of all karmas is known as Bhava Moksha while the process of destruction  of karmas is called Dravya Moksha.

Q 1 : What is the means for attaining Moksha ?

Ans 1: Means for Moksha is karan Samaysar which is of two types. One can be called Samanya or general karan samaysar which is the eternal, indivisible, causeless conscious nature which is also known as Paarinamik bhava. The second is called special karan samaysar which is the effort of the jiva towards manifestation in general  karan samaysar form. Thus first one is the objective or goal of contemplation while second one is the manifestation of the soul towards that objective leading to Moksha.

Q 2 : What is the state of soul in Moksha ?

Ans 2: The liberated Parmatma keeps knowing by means of Keval Gyan all the Guna paryayas of all the dravyas of the three lokas, for all the three times. By means of Keval darshan he keeps observing the nature of all knowing soul at all times. With infinite bliss he keeps enjoying the totally perturbation free own self. In this manner the experience of all qualities in their completed state is enjoyed.

With Moksha tatva the description of seven tatvas is concluded. By including pap and punya in them it becomes 9 Padarthas which is described next.

Gatha 38: Jivas under the influence of shubha or ashubha bhavas are punya and pap. Sata Vedaniya, Tiryanch Ayu, Manushya Ayu, Deva Ayu, 63 shubha types of karmas of Naam Karna and Uccha Gotra are all Punya form, rest all are ashubha (inauspicious).

Q 1 : What are the characteristics of Punya jiva?

Ans 1: Low passions, contemplation of self, obeisance towards Deva and Guru and reverence for their words, practicing of fasting, penances, Samyam, non violence towards all jiva forms  and helpfulness. Opposite to these are Pap Jivas.

Q 2 : What is Mithyatva and how it is destroyed?

Ans 2: The delusion in the nature of self, attraction towards sensual pleasures, abhorrence towards Deva, Guru and scriptures are all causes of bondage of Mithyatva karma. The prime reason for destruction of Mithyatva is differentiating knowledge between the conscious soul and the all the other entities like body, family, possessions etc.