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 (4th 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 13th and
14th 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.
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