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……