Yogsar Prabhrat – 5

Objections if one suffers the consequences of other’s actions:

121. If a jiva suffers the consequences of the karma carried out by another jiva then how can any jiva be liberated from the worldly pain and pleasures? Surely no jiva can be liberated. Therefore every jiva is enjoyer of the fruits of his own karmas- this is the right truth.

Comment:  Jiva cannot suffer  due to  his own karmas as well as other Jiva’s karmas. Both cannot be possible.  

How do karmas affect the manifestation of jiva: 

122. Just as a gathering of clouds cause obscuration of the bright sun, in the same way the impure natured karmas cause obscuration of the pure nature of the jiva.  

Comment:  It is important to know that from eternal times the jiva is continuing in this Mithyatva state. It is not that the Jiva was pure and got corrupted since Jainism does not accept corruption of Siddhas due to karmas.

Mithyatva etc. passions alone are cause for asrava-bondage:

123. Just as in a lake, water  is sourced through a canal which gets collected and stays, in the same way in the jiva, the insentient karmas  are sourced through the passions which are collected and bonded.

Objections in accepting karma arsava for jivas without passions:

124. If it is believed that a jiva not having any passions can also accrue asrava of Moha form pap karmas then no jiva can ever attain Moksha.

Manifestation of each dravya is independent:

125. One dravya cannot manifest in the form of another dravya . If it is not believed so, then the order of own dravya and other dravya cannot be maintained.

Comment:  All dravyas of the universe can remain organized only when they are independent. Otherwise they would change into one another.

The belief of sukh-dukh from others causes continuous asrava:

126. So long as this jiva believes that he can receive  sukh-dukh from other dravyas, till then the asrava cannot be prevented in the least i.e. asrava continuously occurs.

False belief about the body on account of Mithyatva:

127.The ignorant/ Mithyadrishti  jiva without realizing the insentient nature of own body and other’s body, functions with the spirit of own soul being same as  own body  and other’s body being other’s soul.

Mithyatva leads to belief of oneness with others:

128-129. So long as this Jiva does not recognize  own soul- non own soul, destructible-indestructible, pleasant-unpleasant and sentient-insentient , till then this foolish jiva without realizing the asrava of karmas, continues to  believe the wife-children etc. substances  to be his own and has belief of oneness with them.

Independence of dravyas:

130. From the upayoga of the form of knowledge and vision, passions of anger etc. are not generated and from the passions the knowledge-vision form upayoga are not generated. Birth of non-corporeal dravya is not possible from corporeal dravya or  vice versa- such possibility does not exist.

Comment:   It is important to note that here even the Kashaya bhavas of the jiva are not cause for generation of knowledge-vision and vice versa. Thus even those bhavas are declared to be corporeal. The only natural bhava of jiva is knowledge-vision.

To whom does the Kashaya belong :

131-132. Jiva manifesting in passionate manner has manifestations of passions. The jiva who manifests without passions , he does not have manifestations of passions- just as Jiva in the state of Siddha does not have.

Since the non-manifesting Jiva devoid of passions (siddha) does not have Moksha or the world. Therefore the Jiva who does not have karmas is believed to be non-manifesting.

Declaration regarding the capabilities of jiva and karmas:

133. Jiva and the eight types of karmas do not have capability of altering each other’s qualities. Thus neither Jiva can attain qualities of karmas nor karmas can modify qualities of jiva. Only with the nimitta of each other, the manifestations take place.

Statement regarding doing nature of Jiva and karmas from different aspects:

134. From the aspect of Nishchaya naya Jiva and karma are the karta (doer) of their own qualities. Thus Jiva is karta of his knowledge etc. qualities and their  manifestations while karmana vargana form pudgala karma  is karta of qualities of gyanavarana etc. and their manifestations. The statement of one being karta of other’s qualities/manifestations is made in respect  of Vyavahara naya.

Relationship of Audayik bhavas of jiva with respect to karmas:

135. Just as due to fruition of pudgala karmas, i.e. due to their nimitta, Jiva manifests in the form of Audayik bhavas; in the same way due to existence of fruition of pudgala karmas, with their nimitta, the Audayik bhavas continue to be present.

Comment:  Audayik bhavas are the bhavas generated in jiva on account of nimitta of karmas.

Nature of Mithyatva and its function:

136. The one who under state of delusion due to Mithyatva always believes  other substances to be his own  soul and manifests  own soul in the form of other dravyas , he continuously  accrues dust of karmas i.e. he continuously suffers asrava of karmas.

The attitude of Mithyadrishti:

137-138. Ignorant soul i.e. the Mithyadrishti jiva, believes raga, dwesha, jealousy, greed, moha, pride etc. and senses, karma, nokarma, color, taste, touch etc.  subjects of senses, to be his own and self to be theirs. In this manner imagining oneness/unification (with others) he  does not acquire differentiating knowledge between self and others.

Nature of Mithya Charitra:

139. The manifestation in the mind of the form of five paps of Violence, lies, theft, non-celibacy, possessions , is known as Mithyacharitra . This manifestation is cause for generation  of karmas, their existence and their tradition of continuity.

Effect of Mithya Charitra:

140. Due to manifestations of the form of raga or dwesha with respect to other dravyas, indulging in shubha or ashubha bhavas, soul is deemed to be manifesting in Mithya charitra since at that moment  he is manifesting in a form opposite to his own charitra known as swaroopacharan charitra.

Further effect of Mithya charitra:

141. Since manifestations  of shubha or ashubha nature cause generation of punya and pap karmas, therefore the soul indulgent in such manifestations ( with spirit of acceptance) gets corrupted from his charitra.

Result of Mithya charitra:

142. With the spirit of acceptance of shubha and ashubha bhavas, being corrupted from own charitra, accruing punya and pap karmas, the Mithyadrishti Jivas  taking birth in Narak (hell), Tiryanch (animal), Human and Deva gati ; suffer mental and physical miseries caused by karmas.

The sensual enjoyments of Devendras are also miseries:

143. ( If it is enquired that the Devendras taking birth in Deva gati have lots of pleasures then why all jivas of Deva gati have been said to be suffering miseries ? Then  the answer is as follows- )   

The pleasures derived from sensual subjects by the Devendras  gives rise to thirst(for more) of burning nature. Hence it should be understood to be suffering only  in reality. 

Pleasures derived from senses are miseries only:

144. The pleasures derived from senses are temporary, painful, causing desire for more, cause for bondage of karmas and dependent; hence Jinarajas have called them to be pain/sufferings only. 

The one who accepts worldly pleasures to be happiness has Mithya Charitra:

145. ‘All the pleasures or pains of the world –there is no difference between them’, those who do not understand this tatva , he is ignorant/mithyadrishti without having charitra. So it should be understood.

The one who accepts difference between punya and pap has Mithya Charitra:

146. The ignorant Mithyadrishti who believes the punya and pap to be different , he is corrupt from aspect of conduct and  has extended worldly stay. 

There is no salvation by practice of Vyavahara Charitra:

147. Discarding five paps of Himsa etc. and  leaving contemplations of evil nature, conducting in punya form 28 original conducts (Mithyadrishti Dravyalingi Muni) if he is manifesting with passions of Mithyatva nature (believing punya to be beneficial) then he has not given up pap of the form of Mithyatva.

Comment:  In spite of practicing like a Muni, he continues to  have asrava and karma bondage.

External objects are not cause for bondage:

148. Although with the nimitta of external objects, moha and greed form defects get generated ; even so the bondage of karmas is due to manifestations of impure nature and not due to external objects i.e. the other objects are not cause for bondage.

The one who has differentiating knowledge  only attains salvation:

149. Lots of imaginary activities which are dependent upon yogas of Mithyagyan nature, are capable of asrava of different karmas causing migration in the world. The yogi who discards them totally knowing the different  nature of self and others ; he attains pure soul free of corruption of eight types of karmas. Thus the achievement  of pure soul devoid of impurities of karmas is feasible to only such yogi who discards all the yoga generated imaginations and manifestations causing asrava of karmas.

Continued……

Yogsar Prabhrat - 4

Jiva is non doer of moha etc. form manifestations:

91. If it is accepted that  impure manifestations of  moha-raga-dwesha are cause for gyanavarana etc. karmas then  how can jiva be karta(doer) for gyanavarana etc. dravya karmas? Surely cannot be, since Jiva cannot manifest in forms other than gyan-darshan etc. which are his own nature.

The nimitta-naimittik relationship between dravya karma and bhava karma:

92. With the nimitta of fruition of Mohaniya dravya karma, impure manifestations of Jiva in the form of moha-raga-dwesha always takes place. Similarly, with the nimitta of impure manifestations of jiva in the form of moha-raga-dwesha, the gyanavarana etc. eight karmas i.e. 148 types of dravya  karmas  are generated. In this manner there is nimitta-naimittik relationship between dravya karmas and bhava karmas.

Why gyanavarana  etc. dravya  karmas are attributed to be carried out by jiva:

93. Just as a war won by warriors is said to be won by the king from the aspect of Vyavahara naya, in the same way karmas are also attributed to the jiva which are carried out with anger etc. passionate bhavas i.e. impure manifestations of moha-raga-dwesha etc. vibhava bhavas from the aspect of vyavahara naya.

The various features of the body of the jiva are karma generated and non conscious:

94. The various Vibhavas i.e. impure states of worldly jiva in the form of body, sanhanan, sansthan, gati , jati etc. are all generated with the nimitta of naam karma and are devoid of consciousness.

Comment:  Even manifestation in the form of Tirthankara is due to fruition of Tirthankara naam karma which is non conscious.

The various gunasthanas are generated out of pudgala:

95-96. The Tatva Gyanis have described thirteen gunasthanas as Mithya drishti, Sasadan, Mishra, Asanyat Samyak drishti, Desh Virat, Pramatta Virat, Apramatta, Apoorvakaran, Anivrattikaran, Sookshma Samparaya, Upashanta Moha, Ksheen Moha, Sayog Kevali as being generated of  pudgala form  out of karmas.

Comment:  One can see samaysara gatha 68 for more detail.

The different beliefs in context of gunasthanas:

97. The Mohi (deluded) people believing body and soul to be one, consider gunasthanas to be Jiva forms. However the wise people proficient in differentiating knowledge accept the gunasthanas to be pudgala form ajiva.

Worship of guanasthana etc. is not worship of the sentient muni:

98. The worship of Gurus and great Gurus existent in Pramatta-Apramatta gunasthanas to Ayogkevali Gunasthanas by means of gunasthana does not imply the real worship of consciousness form great Munis ( It amounts to worship of insentient only).

Comment:  Such typical worship form has been described by Acharya Amritchandra in Samaysara kalash 24.

Utility of such worship:

99. However that worship of Pramatta etc. gunasthanas  becomes the nimitta of great shubhopayoga resulting in accrual of highest punya to the worldly jivas which is cause for great worldly pleasures.

Comment:  shubhopayoga should not be treated as dharma.

Worship of body is not worship of jiva:

100. Offering prayers to corporeal body does not imply worship of the Jiva; since description of beauty of scabbard  does not describe the sword staying within the scabbard.

Comment:  This is similar to Samaysara gatha 30.

Differentiating knowledge is by means of characteristics only:

101-102. The thing which appears to be present in another thing, but it  is not clearly apparent within it, hence it is totally different from the other thing in which it is apparent; just as taste is different from the color.

Since consciousness is apparent in the body but even then it is not clearly apparent in the body, hence consciousness is different from the body; but it is not different from its characteristics of knowledge.

Comment:  Even though color and taste are together but color does not indicate the taste clearly since both are sensed by different organs. In the same way jiva and body are together and appear to be one but they are sensed differently by their  different characteristics of knowledge and pudgala.

What all is observed through the senses is external to soul:

103. Whatever is seen, experienced and known through the senses ; all that is different from the soul, destructible and insentient.

Forms are pudgala by nature:

104. Whatever is seen, experienced and known through the senses; all those forms i.e. corporeal-ness is not in the nature of liberated soul; since forms have been described by the Jinendra Deva as being pudgala forms and non-conscious.

Bhavas of raga are generated due to karmas:

105. Just as sun undergoes various stages of obscuration due to the nimitta of clouds, in the same way the raga, dwesha, pride etc. form of corruptions i.e. vibhava bhavas of Jiva are all produced due to fruition of karmas, hence they are described as karma generated.

Comment:  From aspect of ashuddha (impure ) Nishchaya naya, Jiva is responsible for the raga bhava. This is so told as to wean him away from the raga bhavas. When jiva is ready to make amendment in his life style then he is directed to treat the raga bhavas as generated due to karmas so that he could contemplate upon the pure nature of soul.

Jiva remains in Jiva form all the time:

106. In spite of having eternal relationship of the Jiva with the karmas, the jiva has never become karma form  nor karmas have ever become jiva form.  Hence it is clear that jiva has never manifested into karma form or vice versa.

Comment:  Although karmas have resided with jiva, but they have never transgressed upon each other’s nature.

Objection if soul is called the karta of dravya karmas:

107. If it is definitely  believed that soul does manifest into karma form by his own  Upadan (nature) then how does he enjoy the fruits of those karmas? Further how do those karmas give fruits to the soul?

Comment:  If soul is the doer then how can he also be enjoyer of the fruits? He cannot be both.

All the bhavas generated due to fruition/subsidence of karmas are insentient:

108. All those qualities i.e. bhavas, are Audayik due to being born out of fruition of karmas, are Aupashamik due to being generated upon subsidence of karmas, are Kshayopashamik due to being generated upon kshayopasham of karmas; all those bhavas are described as insentient in different scriptures. 

Necessity of knowing Ajiva tatva:

109. Those people, who do not know the difference of Jiva tatva from Ajiva tatva properly (as described in scriptures), in spite of following vyavahara charitra as described by Jinendra Deva, they do not attain pure soul devoid of impurities.

Comment:  Unless jiva knows Ajiva tatva correctly as different from self, even though he may practice conduct severely, still he cannot attain his pure nature.

3. Asrava Adhikar

Common reason for Asrava:

110. The manifestations of gyan-darshan corrupted by shubha-ashubha upayoga , resulting in activities of yoga in the form of mind-speech-body, are cause for pap form asrava (influx) of karmas in general.

Comment:  In this Shastra, both the activities of punya as well as pap are called pap only since they result of influx of karmas and subsequent bondage which lead to continuity of worldly stay.

Specific reasons for Asrava:

111. Mithyadarshan (wrong belief), asanyam (lack of restraints), Kashaya (passions), Yoga – these four types of manifestations are the cause for asrava of pap specifically.

Comment:  This is similar to Samaysara gatha 109.

Cause for continuity of Mithyatva:

112. So long as this Jiva believes the sentient- insentient other substances as his own i.e. has belief of their ownership etc., till then his moha i.e. Mithyatva keeps increasing.

Result of Mithyatva:

113. The belief on oneness with other substances of sentient- insentient form result in great asrava of karmas for the Jiva. Therefore the Jiva  who is drowned in the great asrava of karmas cannot attain salvation from the world.

The false beliefs of jiva having Mithyatva:

114. The karmas generated substances ( dravya karmas of gyanavarana etc., bhava karmas of moha-raga-dwesha, and body etc. form no karmas) are within me and I am the cause for those dravya karmas etc.; so long as the jiva believes in this way, his Mithyatva does not go away.

Beliefs of the Mithyadrishti which causes Asrava of karmas:

115. I was the owner of the Gyanavarana etc. dravya karmas, Moha-raga-dwesha form bhav karmas and body etc. form nokarmas in the past, I am the owner of these substances at present and I shall be the owner in future; such belief of Mithyadrishti results in asrava of karmas.

Mithyatva is the main cause for Asrava:

116. So long as this ignorant i.e. Mithyadrishti jiva has belief of ownership/oneness with any substance of sentient or insentient nature, till then the asrava of eight types of karmas cannot be prevented.

The doer nature of soul from different aspects:

117. From aspect of nishchaya naya the soul is karta of the shubha or ashubha bhava  manifestations of the self and from the aspect of vyavahara naya he is karta of other dravyas.

Comment:  The soul is karta of shubha-ashubha bhavas from aspect of ashuddha nishchaya naya.

The nimitta- naimittik relationship between the manifestations of jiva and karmas:

118. Under the influence of the manifestations of the Jiva, asrava of extremely painful karmas takes place. Further due to fruition of those extremely painful karmas, Jiva manifests in miserable state.

Nimitta-naimittik relationship is between paryayas (manifestations) only:

119. Karmas have cause-effect relationship with the (vibhava ) manifestations of the jiva, however karmas and pure soul do not have such cause-effect relationship.

Comment:  It is highlighted that the relationship is between momentary paryayas but not between the  karma dravya with  jiva dravya.  Actually the dravyas remain unchanged all the time.

Objections if karma is doer of Jiva :

120. If the karmas ( by its own nature) cause manifestation of the soul then how does karma cause conscious soul to bear the fruits of its manifestations also and how does the conscious soul enjoy those fruits ?- both the things are not acceptable.

Comment:  This is similar to  gatha 107 in this Shastra.

Continued……..

Yogsar Prabhrat - 3

2. Ajiva Adhikar

Names of Ajiva dravya:

60. Knowers of the Jiva tatva i.e. the knowers of the soul, Arihant , Acharya etc. yogis have described Dharma, Adharma, Akash, Kaal and Pudgala – these five dravyas as Ajiva dravya since they are bereft of the symptoms of the Jiva.

Comment:  The universe comprises of six dravyas. Of these other than Jiva dravya, all others are ajiva dravyas.

Independence of Ajiva dravyas:

61. These five ajiva dravyas dharma, adharma, akash , kaal and pudgala, giving space to each other, entering each other and mixing with each other, do not relinquish their own respective  natures.

Division of Ajiva dravyas and characteristics of Corporeal dravya:

62. Out of the  dharma etc. five ajiva dravyas, pudgala dravya is corporeal. Remaining four dravyas dharma, adharma, akash and  kaal are non-corporeal and inert. The one with attributes of color, smell, taste, touch are called corporeal.

These six are called Dravyas:

63. Along with jiva these five ( ajiva dravyas) are also called dravyas since they also have characteristics of dravya i.e. having guna-paryaya ( qualities and modes).

Characteristics of dravyas and its existent nature:

64. The one which manifests in the form of guna-paryaya (qualities-modes) or the one which takes the form of guna-paryaya is called dravya. Those dravyas are Jiva etc. six types, having existence   and  are ever indestructible.

Nature of existence:

65. The existence is of the form of generation- destruction-permanence  which is pervasive in one and all the substances, having infinite modes and having contrary nature i.e. not having contradiction with non-existence also.

The generation-destruction of dravya from aspect of paryaya:

66. If dravyas are observed from the aspect of paryayas (modes) then dravya only is destroyed and dravya only is generated. However if observed from the aspect of eternally indestructible dravya then no dravya is generated or destroyed.

Relationship of dravya with respect to guna-paryaya:

67. No dravya exists without guna and paryayas and guna-paryayas cannot exist without dravya.

Number of Pradesh occupied by dharma etc. dravyas:

68. Paramanu (atom) occupies one Pradesh (one spatial element) of the akash. One jiva dravya, dharma dravya and  adharma dravya , each of them occupy innumerable Pradesh with which they occupy space in akash.

Characteristics of Paramanu:

69. Which itself is beginning-middle-end form i.e. whose  beginning, middle or end are not different from each other; which cannot be divided ; which is not detectable with senses; which cannot be destroyed with fire or weapons  etc. – such pudgala form is Paramanu.

Number of Pradesh of Akash and pudgal:

70. Jinendra deva has described the Akash dravya as having infinite Pradesh and Pudgala dravyas as having infinitely infinite Pradesh. In the same way the pudgala Paramanu has been described to occupy single Pradesh hence called Apradesh.

Comment:  It may appear contradictory that Lokakash having innumerable Pradesh gives space to Pudgala dravyas having infinitely infinite Pradeshs. The reason is that single Pradesh of Akash can be occupied by single, several, innumerable and even infinite paramanus by means of its nature called Avagahan Shakti. Even same Pradesh may be occupied by single to infinite paramanu.

Number of Kaal dravya and their location:

71. Lokakash is occupied by innumerable numbers of Kaalanu (paramanu of kaal dravya). On each Pradesh of Lokakash ,it is occupied by  each of the Kaalanus  like mass of jewels.

The pervasiveness of dharma, adharma and pudgala:

72. Dharma, Adharma both the dravyas are pervasive in entire Lokakash. Pudgalas are pervasive within lokakash beginning with one Pradesh to two, three, four etc. up to the entire lokakash.

Pervasiveness of worldly jivas within the Lokakash:

73. The worldly Jivas occupying  bodies are pervasive in the innumerable fraction of the lokakash. The number of Pradesh of worldly Jivas keep increasing or decreasing  similar to the illumination of a lamp.

Benefaction of Dharma etc. dravyas:

74. Dharma dravya is always  benefactor of the Jivas and pudgalas in migrating. The Adharma dravya is always   benefactor of Jivas and Pudagalas for remaining stationary. The Akash dravya is benefactor of all the Jivas and other dravyas by providing space. Kaal dravya is benefactor of Jivas etc all dravyas for manifesting and changing state.

Comment:  Here the term benefaction is used in the sense of being nimitta for the dravyas which are at motion or are stationary. These are jivas and pudgalas only which are non inert.

Benefaction of Jiva:

75. The worldly jivas having passions of raga-dwesha thus having bondage of all eight types of karmas are benefactors of each other Jivas i.e. function as nimitta for happiness-unhappiness , birth-death etc. The liberated Siddha Jivas being different from the worldly Jivas do not function as beneficiary of anybody.

Comment:   Here the term benefactor stands for doing service as well as disservice since the jivas act as nimitta for the happiness-unhappiness of other jivas. The liberated jivas themselves do not do anything but  by setting them as objective of contemplation, the worldly jivas do attain salvation. Hence they too are benefactors in a sense.

Benefaction of pudgalas:

76. Pudgalas function as nimitta for the Jivas traversing in worldly forest for their benefaction in the form of birth, death, happiness, unhappiness etc. Thus pudgalas act as nimitta for the manifestations of Jivas in those states.

In reality no one does anything for anybody:

77. All substances are immersed within their own natures. For this reason from the aspect of Nishchaya naya no substance can do anything for the other substance at any time.

Comment:  All statements of benefaction are from aspect of vyavahara naya which just provides information of the presence of nimitta at any given moment. 

Four divisions of pudgala and their forms:

78. Pudgala dravya is stated to be of four types namely skandh, desh, Pradesh and paramanu. These four states of pudgala are defined respectively as total, half, half of the half and indivisible.

Comment:  Details of these can be seen from Panchastikaya sangrah.

The loka is pervaded with pudgalas:

79. Similar to a pot filled with smoke totally, lokakash is filled with pudgalas from all sides with all kinds of infinite pudgalas  which are  small-smaller, large-larger etc.

Two divisions of dravyas and their characteristics:

80. Dravyas are of two kinds corporeal and non-corporeal.  The dravyas having physical qualities are corporeal and the dravyas which have non-physical qualities are non-corporeal. Those qualities which are sensed by sensory organs are physical and those qualities which are not sensed by sensory organs are non-physical.

Comment:  Although paramanu cannot be sensed by any of the senses being too small, still from aspect of nishchaya it is physical having properties of touch taste etc. This is so since the aggregate of paramanu in form of skandh has physical properties.

Pudgalas only manifest in the form of karma  bhavas:

81. With the fruition of karmas, the jiva manifests into shubha –ashubha bhavas. With those bhavas/manifestations, the corresponding pudgalas i.e. karmana varganas manifest into gyanavarana etc. dravya karma forms.

Comment:  With the nimitta of the bhavas of the jiva, the karmana varganas manifest into karma forms on their own.

Description of nimitta in the influx and bondage of karmas:

82. With the nimitta of shubha or ashubha yoga of mind-speech-body, those pudgalas which enter the spaces of the soul, those pudgalas only i.e. karmana varganas manifest into gyanavarana etc. eight karma forms with the nimitta of moha-raga-dwesha etc. passionate form manifestations of jiva.

Comment:  Karma bondage is of four kinds namely nature, Pradesh (quanitity), duration and intensity. The yoga of jiva is nimitta for nature and Pradesh while Kashaya (passionate) bhavas are nimitta for intensity and duration.

Type of Prakriti bandh: 

83. Acharyas have described the Prakriti Bandh ( natures of bondage) having eight types namely, Gyanavarana, Darshanavarna, Vedaniya, Mohaniya, Ayu, Naam, Gotra and Antaraya.

Jiva is doer of his own impure bhavas but not the doer of pudgala karmas:

84. With the fruition of Mithyatva etc. pap karmas, the impure manifestations of the jiva in the form of moha-raga-dwesha which takes place , Jiva only is the karta (doer) of those bhavas. However jiva is never the karta of dravya karmas of the gyanavarana etc. pudgala forms.

Comment:  Only nimitta-naimittik relationship exists between manifestations of jiva and pudgala but never doer-deed relationship. In certain aspect Jiva can be called doer of his own impure manifestations with the nimitta of fruition of karmas under ignorant state but jiva is never the doer of other’s bhava.

Different types of karmas are generated by pudgala only:

85. Just as pudgala manifest into various skandh etc. forms on their own, in the same way different types of karmas are generated on their own without other’s assistance.  

Comment:  Just as cloud formations, rainbow etc. form on their own, different types of karmas are generated without need for a doer.

Independence of Jivas and karmas:

86. Staying stationary within their own individual natures, the Jivas do not become of the form of karmas at any time. Staying stationary within their own individual natures the karmas do not become of the form of jivas at any time.

Comment:  One dravya can never change anything of the other dravya.

Objection if jiva manifests in karma form:

87. If Jiva indulges in undertaking pudgala form gyanavarana etc. eight karmas by his own Upadan bhava i.e. own natural capability then how can the consciousness be denied to the karmas definitely? It surely cannot be i.e. the karmas would become conscious.

Comment:  Such a statement is made from the aspect of Vyavahara naya only.

Objection if karma manifests in jiva form:

88.If karmas can create conscious jiva by means of their own Upadan bhava i.e. their own natural capability then how can the non-consciousness  be denied to the conscious form jivas? It surely cannot be.

Comment:  If doer is non conscious then act also shall be non conscious only.

Objection in accepting both to be doer of each other:

89. In this manner considering conscious to be Upadan (natural) cause for non-conscious and accepting non-conscious to be Upadan cause for conscious leads to conscious and non-conscious dravyas being one and the same. This fallacy cannot be overcome in any way.

Comment:  It would lead to Pudgala becoming Jiva dravya and vice versa with the result that jiva dravya themselves may vanish.

The nimitta relationship between the impure manifestations of jiva and karmas:

90. Pudgala natured karmana varganas manifest into karma forms with the nimitta of passionate jiva and Jiva also manifest into Vibhava( impure natured) bhavas with the nimitta of karmas.

Comment:  This relationship is nimitta-naimittik and not karta-karma. Hence it is feasible to prevent bondage of karmas in spite of their fruition with the manifestation of  jiva in pure form.

Continued……

Yogsar Prabhrat- 2

Bhavya soul only accepts the form of Paramatma:

31. The form of Paramatma revealed by destruction of Ghati karmas  which is believed by the bhavya soul with great respect , abhavya jiva does not believe in the same. This is so because the Abhavya jiva is endowed with endless births by nature. 

Form of own pure soul and result of belief in the same:

32. Which is best amongst all the substances, which is not sequential i.e. without having beginning-middle or end and which is beyond senses i.e. not perceptible to sensory knowledge – the Jiva who believes in such nature  of soul, attains the indestructible Moksha status.

Comment:  This soul form is object of contemplation also known as Karan Paramatma which always remains the same knowing nature. 

Form of soul and the yogi contemplating upon soul:

33. Preventing the activities of mind and senses and withdrawing within the self for a moment, the nature of soul observed or experienced by the Yogi , should be known as the pure knowable or experience-able nature of soul.

Sruta gyan also leads to knowledge of soul similar to keval gyan:

34. The Jiva not having ragas ( Samyak drishti with equanimity), expert in contemplating upon the soul, knows the soul  even by pure sruta gyan  equivalent to that known by keval gyan.

Moment of generation of Samyak Charitra:  

35. When the soul i.e. knowledge manifests without having the influence of raga-dwesha (attachment-aversion) then the charitra (conduct) of the soul is destructor of the impurities of karmas, so it is told.

Comment:  The right conduct is not indulging in punya activities since even that entails karma bondage. Only manifestation in detached form  leads to destruction of karmas of charitra mohaniya.

The soul which indulges in passions cannot remain in vows: 

36. When the soul i.e. knowledge gets displaced from the tranquil nature of soul upon perturbation due to manifestations of anger etc. passions, then  all the great vows form bhavas i.e. non-violence, truth,  non-theft, celibacy and possessionlessness do not remain steady and get destroyed.

Comment:  Here passions are pertaining to Pratyakhyanavarana, Apratyakhyanavarana and Anantanubandhi but not sanjwalan since those  do not destroy the vows.

Immersion in the self leads to elimination of paps:

37. With the immersion of soul within its own nature, all the five sins i.e. violence, lies, theft, non- celibacy and possession get eliminated i.e. none of them remain.

Comment:  Here immersion in soul implies Shuddhopayoga which means state of 7^th gunasthana wherein even the punya bhavas are not entertained leave apart the pap bhavas.

Contemplation of soul leads to getting rid of karmas:

38.  Pure belief, knowledge, conduct are nature of the soul. Contemplating upon such nature of the soul, yogis get released from the karmas, there is no doubt about it.

The form of yogi who is estranged from contemplation of soul:

39. The yogi who is attracted/attached to the other dravyas contrary to the nature of the soul, that yogi neither follows the three jewel dharma nor does  he abide by the right conduct.

Comment:  Here estrangement is pertaining to belief and not upayoga. The yogi may not be in dhyan or shuddhopayoga state and he may be in shubha upayoga. Only when he deviates from belief then he reverts to Mithyatva.

Form of Nishchaya Charitra:

40. Great saints experienced in right conduct always follow the conduct clearly i.e. explicitly, which is not different from the nature of soul and  is pure i.e. detached along with right belief and right knowledge.

Comment:  Charitra is of two kinds- Nishchaya and Vyavahara. Here Nishchaya is defined as manifesting in right conduct along with right belief and knowledge. Vyavahara charitra cannot be practiced without Nishchaya being present.

Form of Vyavahara Samyak darshan-gyan-charitra:

41. From the aspect of Vyavahara naya, interest in tatvas (forms of substances) is Samyak darshan, Knowledge of various divisions of Achar etc. scriptures is Samyak gyan and conduct of the form of vows and restraints is called Samyak Charitra.

Comment:  In spite of knowing the tatvas etc. in vyavahara sense, an abhavya jiva cannot have right belief hence he cannot have Nishchaya Samyaktva . Therefore shuddha naya is cherishable.

Soul manifesting in the form of jewel trio  only traverses on Moksha marg:

42.  From the aspect of Nishchaya naya, pure soul devoid of ragas, having nature of right belief-right knowledge-right conduct  alone is Moksha Marg i.e. means to Moksha.

Soul itself is darshan-gyan-charitra :

43. The soul who observes, knows and conducts  the soul from the aspect of Nishchaya naya i.e. manifests in own nature, that soul itself is called darshan, gyan and charitra .

Worship of own pure soul is the means to pleasure of Nirvana:

44.  The yogi desirous of Moksha should worship the own soul defined by the unity of doer-deed-means with the knowledge and belief of the pure soul  since there is no other means for attaining  Moksha.

Comment:  Whoever has become Siddha till now have traversed on this path only i.e. by the means of worship of own pure soul.

Means for experience of nature of own soul : 

45. Preventing the touch etc. senses from their own subjects of touch etc., the yogi practicing meditation of the soul in nirvikalpa state experiences the true nature of the  soul clearly and directly.

Keval gyan is the premier form of the soul:

46. The knowledge which does not need assistance of the senses, which never manifests in doubt or opposite etc. incorrect forms, other than this Keval Gyan there is no other better nature of the soul.

Comment:  Keval gyan is direct without assistance of any senses. It knows by itself and is doubt free therefore is the highest form of the soul.

Even an iota of raga is cause for pap bondage:

47. The one who has minutest of attachment towards other dravyas, in spite of knowing the soul dravya, still that jiva accrues pap karmas.

Comment:  The yogi who is knowing the soul but if he has even an iota of raga then he is liable for bondage of karmas since he still does not have conduct of highest order ( Yathakhyat charitra). In fourth gunasthana one is knowing the soul but has weakness of conduct hence accrue charitra mohaniya karmas.

Worship of Parameshthi is cause for punya bandh:

48. The one who, discarding the nature of the soul, engages in the worshiping the form of Arihant Parameshthis , although  he accrues great Punya but his karmas do not get destroyed.

Comment:  Highest form of worship also cannot destroy karmas and instead it accrues bondage of punya karmas. Hence for salvation even that bhakti(worship) will need to be discarded.

Means for prevention of influx of karmas:

49.   Discarding the other dravyas, accepting them as renounceable  and knowable; without immersing within one’s own self, there is no way that the influx of karmas can be prevented; this is the absolute truth. 

Comment:  For attaining salvation by preventing the influx of karmas, one has to give up worship of other dravyas and immerse within one’s own soul.

Form of Jivas engaged in worship of other dravyas:

50. Those who, in spite of being strongly desirous of Moksha, cherish other dravyas, i.e. that are servants and disciples of other dravyas, who run after the other dravyas with the hope of pleasures , those foolish ignorant people walk towards the ocean desirous of climbing snow mountain; thus I (Acharya Amitgati) believe.

Comment:  It is clearly emphasized that without giving up attraction towards other dravyas, one cannot venture on path to Moksha.

The meditator becomes same as the object of meditation:

51. The foolish soul who is engaged in contemplating of the other dravyas , that soul becomes like other dravyas. The yogi who is immersed in the contemplation of own soul as different from others, that soul achieves Moksha or Moksha Marg quite  soon.

Comment:  The one who contemplates of pure soul, attains pure soul while the one contemplating of impure soul remains impure only ( Samaysar gatha 186).

Form of pure soul:

52. Yogis know the soul to be devoid of gyanavarana etc. dravya  karmas, raga-dwesha etc. form bhav karmas, body etc. nokarmas; without having touch, taste, smell and color; ageless indestructible, general natured without having differentiation of qualities, without having any types of relationships or bondage and fully independent. Thus they believe and tell.

Soul by nature does not have qualities of taste-color etc.:

53. At no time  in the consciousness form soul touch, taste, smell , color, sound,  body, senses etc. are present by nature.   

Comment:  Touch, taste etc. are qualities of pudgala while knowing is nature of soul.

In conjunction with body, color etc. are said to be belonging to pure soul:

54. Just as in conjunction with red, yellow, green, flowers, the pure white sapphire jewel is observed to be having red, yellow, green colours; in the same way with the nimitta (conjunction) of the body, the  pure soul is said to have colour, smell, taste etc.

Comment:  Soul having color etc. form body is a Vyavahara statement.

Audayik bhavas are not in the nature of pure soul:

55-56. The blemishes of worldly people in the form of raga-dwesha, pride, anger, greed, moha etc. are due to nimitta of fruition of bhava karma, hence they are audayik form and not natural.

Comment:  If anger etc. were the nature of Jiva then Siddha jivas would also have such qualities.

Gunasthana etc. are also not in the nature of Jiva:

57. Gunasthana, Jivasamas, Marganasthana etc. twenty descriptions of the Jiva are bhavas on account of interaction with karmas , they are not characteristics of the shuddha Jiva.

Even Kshayopashamik gyan is not in the nature of Jiva:

58. The Kshayopashamik bhava form states of knowledge etc. qualities are not nature of shuddha jiva from aspect of Nishchaya naya.

Salvation is by means of contemplating upon the pure soul:

59. The form of the own soul tatva is devoid of karma form impurities of type of  gyanavarana etc., bereft of raga etc. corrupt bhavas, free of birth and death, different from other dravyas, of the nature of gyan and darshan etc. Contemplating upon such nature of soul continuously, the yogi who becomes free of raga-dwesha etc. form blemishes, he attains salvation.

Comment:  This concludes Jiva Adhikar. Herein the form of pure Jiva has been  described which is the object of contemplation.

Continued……….