Ragas lead jiva to manifestations
of shubha-ashubha nature:
181. The jiva who has raga-dwesha-moha bhavas with
respect to sentient-insentient objects; for him the auspicious and inauspicious
manifestations of shubha-ashubha nature get generated.
Nature of punya and pap
manifestations:
182. Out of the two types of manifestations, the
auspicious ones are called Punya and inauspicious ones are called pap. Both
these punya & pap form
manifestations are pudgala form, corporeal and give rise to worldly pleasures
or pains respectively.
The jiva enjoying fruits of punya-pap
is corporeal:
183. Enduring
the happiness-unhappiness form results
of those punya-pap form manifestations,
the Jiva is corporeal ; since results of corporeal karmas are corporeal only
and they are not endured by non- corporeal.
Comment: The jiva is called corporeal from aspect of
vyavahara naya.
Jiva devoid of karmas is non
corporeal:
184. Under the influence of punya-pap form karmas, the
non-corporeal jiva also becomes corporeal and when that jiva gets rid of the punya-pap karmas , then he becomes
non-corporeal.
Non corporeal nature of Jiva:
185. Just as Akash obscured by the confluence of clouds
gets corrupted and with the disbursement of the clouds it regains its natural
state. In the same way the worldly jiva corrupted by the impure karmas, regains
his original (pure) state upon destruction of those corruptions.
Causes for punya bondage:
186. Highest reverence towards Arihant etc. , empathy
towards all creatures and warmth towards practice of pure conduct, all such
manifestations are cause for bondage of punya.
Causes for Pap bondage:
187. Attitude of detraction towards Arihant etc. revered
people, bhava of cruelty towards all creatures , seven types of vices, liking
towards the pap form conduct of strong violence etc. – all these are cause for
bondage of pap.
Agyani believes punya and pap to
be different:
188. Those jivas who are unfamiliar with the real
blissful happiness of permanent nature, those ignorant ones only believe the karmas nimitta for generation of
sensual pleasures to be punya and karmas nimitta for generation of sensory unhappiness
to be pap differently.
Wise ones believe punya and pap
to be same:
189. Punya-pap form karmas only are responsible for one
to enter the miserable forest form world. Knowing this, the jivas with pure
intelligence do not differentiate between punya and pap i.e. they consider both
as identical from the viewpoint of
transmigration in the worldly forest.
Yogi immersed in own soul attains
salvation:
190. Those yogis, who discarding sensual pleasures station
themselves within their own soul and renounce the belief causing bondage of
punya or pap form karmas of the type of dharma and adharma- such belief being cause for entry into dense worldly forest infested
with misery form tigers; those yogis attain salvation by realizing pure soul
free of karmas.
5. Samvar Adhikar
Characteristics of Samvar and its
divisions:
191. Arihants who had attained Samvar in their lives have described the prevention of influx
of Mithyatva form pap to be Samvar. That Samvar is of two types- 1. Bhava
Samvar and 2. Dravya Samvar
Features of the divisions of
Samvar:
192. Blockage of passionate manifestations of the type
of Mithyatva etc. is called Bhava Samvar. With the prevention of passions
of Mithyatva etc., the discontinuity of asrava ( i.e. influx ) of Gyanavarana
etc. karmas is known as Dravya Samvar.
Comment: Preventions of bhavas of anger etc. to be
generated is Bhava Samvar while prevention of pudgala form influx of karmas
within the soul is dravya samvar.
Total purification in the absence
of dravya and bhava karmas:
193. With the nimitta of corrupted bhavas of passions
etc., bondage of dravya karmas and with the nimitta of fruition of Mithyatva
etc. dravya karmas, passions etc. bhava karmas are generated. Therefore with
the destruction of bhava karmas and dravya karmas, total purity in the soul in
the form of complete detachment is
realized.
Comment: One is cause for the other hence if both are
not there then total purity can be attained.
Moha is responsible for the
destruction of knowledge of self:
194. Jiva perturbed with passions i.e. Moha is miserable
and the miserable jiva engages in other dravyas with an objective of resolving
the miseries. Engagement in other dravyas only is cause for destruction of knowledge
of self ; in this manner Moha alone is cause for destruction of knowledge of
soul.
Comment: Lack of knowledge of own blissful nature is
Mithyatva which is present since eternal times.
Lack of knowledge of self leads
to increase of Mithyatva :
195. The one who has lost knowledge of own soul, his Mithyatva keeps increasing and Mithyatva
only is cause for bondage of gyanavarana etc. eight types of karmas which cause
misery. Therefore for attainment of happiness the Moha should be renounced.
Form of Jiva capable of
destroying passions:
196-197. The Sadhus who are impassionate i.e. detached to
some extent, free of desires and possessions, knowledgeable of the own dravya
and other dravyas i.e. having differentiating knowledge, do not have desires
for punya-pap form dharma-adharma and
are indifferent towards worldly activities; not only this, who contemplate of
the pure darshan-gyan-charitra form own
pure soul by their own self; those sadhus destroy passions.
Comment: The destruction of all passions is
accomplished by end of 10th gunasthana while the process may be said
to be started in 4th gunastahana.
It is foolish to have raga-dwesha
with corporeal pudgala:
198-199. How can
non-corporeal soul attain happiness-unhappiness from conscious corporeal pudgalas i.e. wife-son etc. relatives of the body and
non-conscious corporeal pudgalas i.e. pleasant-unpleasant touch, taste, smell, color and words of
cereals, clothes, house-shop etc.? Since corporeal and non-corporeal do not
have any relationship ; in spite of such reality, the ignorant jivas indulge in
raga-dwesha towards corporeal pudgalas.
Comment: Both are different types of dravyas who do not
have any relationship.
Logical Motivation of
non-indulgence in raga-dwesha:
200. The universe comprises of jivas etc. infinitely infinite dravyas. Out of
them no dravya is capable of doing good or bad for any jiva ; hence knowing
this true reality, one should not have any raga or dwesha towards any jiva etc.
other dravyas.
With whom to have raga-dwesha ?
201. The corporeal body
of other’s(doing good or harm) is seen but conscious soul (doing good or
harm) is not seen. Hence in case of benefaction or harm from someone, with whom
to be thankful and with whom to be upset? Hence it is better to adopt equanimity.
Comment: The conscious soul of other’s is invisible and
incapable of indulging in raga-dweha by nature. The pudgala body is seen which
anyway does not know raga-dwesha. So whom to blame?
How to have raga-dwesha with
those who harm or benefit the body?:
202-203. This non-conscious body is really different from
my conscious soul. These mother-father, wife, son, brother, relatives are
benefactor of this body only and the enemies also harm body only; for this
reason how is it justified to be thankful to own people and upset with enemies?
Because these own people etc. and enemies do not harm or benefit my conscious
soul.
Comment: One has to realize that benefit or harm of the
body is not that of the soul.
How to harm or benefit the
non-corporeal soul?:
204 I am able to see the non-conscious form bodies
of my friends and foes, but I do not see their souls, then how do I do good or
bad for them? Therefore I cannot do good
or bad of anyone, this is the conclusion.
Comment: Hence it is better to remain in equanimity.
The spirit of harming or
benefitting is waste:
205. Where my own body itself is incapable of doing good or bad for my own
soul; there some other jiva or pudgala dravya could commit
good or bad for my soul- this belief is totally false.
Comment: The health or strength of body has no bearing
on dharma, as is seen easily around us ; then who can be benefactor for the soul? If body were the constraint then
tiryanch or Naraki should not be able to attain samyak darshan but that is not
seen.
Nobody is able to give or take
away the qualities of others:
206-207. No other dravya can take away my qualities, nor
can they produce them. I cannot generate the qualities of any other dravya nor
can I destroy them.
Hence I did good or bad towards someone - all these
imaginations are false. Deluded by Moha, the Mithyadrishti jiva only indulges
in such imaginations; the wise Samyakdrishti jiva does not do so.
Comment: Innocent people spend their time to be
benefactor for others hoping that it would do them some good. But it is nothing
more than imaginations and corresponding bondage.
Nobody can give or take away the
paryayas of Samyakdarshan etc.
208-209. On enjoying the subjects of touch etc. senses,
the manifestations in the form of Samyakdarshan, Samyak Gyan and Samyak
Charitra does not get destroyed. Even by continuous service, the right Guru cannot generate manifestations of
Samyak Darshan etc. within his disciple.
These paryayas (manifestations) of Samyak darshan etc.
are generated on their own in the manifesting Jiva and they are destroyed on
their own. Therefore even Jiva dravya is not the doer-destroyer of the
manifestations of Samyak Darshan etc. paryayas. Also no other dravya is cause
for generation destruction of these samyak darshan etc. paryayas.
Comment: Every paryaya is generated on its own without
the interference of even the own dravya itself then where is the chance for
others to interfere ?
The body etc. are called to be
belonging to soul from aspect of vyavahara naya, not nishchaya naya:
210. The Audarik body, touch etc. senses, money etc.
dravyas, subjects of touch etc. senses, several kinds of worldly riches are
said to be mine from the aspect of Vyavahara Naya. However from the aspect of
Nishchaya naya, the body etc. are not mine ( do not belong to soul).
Continued…….
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