Paramatma Prakash - 11

Next, describing the characteristics of Mithyadrishti, eight Dohas are stated:

Gatha 77: The ignorant Jiva  engaged in the body etc. paryayas (manifestations) is the Mithyadrishti Jiva. He bonds with several kinds of karmas due to which he transmigrates in the world.

Commentary: Devoid of belief in the experience of the Paramatma , accompanied with eight prides, eight impurities, six Anayatan ( perversities) and three Mudhata ( ignorance) –such twenty five defects , having manifestations of the form of Mithyatva with belief in wrong substances; he is called Mithya Drishti.  That Mithya Drishti is engaged in Vibhava-paryayas of the form of human-hell etc. As a result of such Mithyatva form manifestations,  he accrues several kinds of karmas which are opponent to experience of pure own soul. Due to these he transmigrates in the five form of dravya, kshetra, kaal, bhav and Bhava. There is no body which he has not possessed in the world;   there is no place where he has not been born or died;  there is no period when he has not taken birth or died; there is no birth which he has not lived in ; there is no impure bhava which he has not contemplated -  in this way he has transmigrated infinite times.

Similar statement is made by Shri Kundakundacharya in respect of Nishchaya Mithyadrishti in Moksha Pahud Granth,  “ Those ignorant Jivas who are engaged in other substances of the form of dravya karma, bhava karma and No karma, in spite of practicing  penances applicable to Sadhus, are Mithya Drishti only, not samyak Drishti; they accrue the painful eight types of karmas manifesting in Mithyatva form.”

Further Acharya says, “ Those who are engaged in the paryayas of the form of human or hell etc.  born jivas, those jivas are Mithyadrishti immersed in other Paryayas. So it is told by Bhagwan and those who are immersed in own bhavas of the form of Upayoga , those are swasamaya( engaged in own soul)  form Samyak drishti. “

The summary is that those who are engaged in other paryayas, they are ParaSamaya (engaged in other than soul) MithyaDrishti. Those who are immersed in own soul are swasamaya (samyak Drishti). Here the Mithyatva which is opposite to the Veetrag Samyaktva of the form of own soul experience, is to be shunned and discarded.

Now accruing different kinds of karmas due to Mithyatva, this Jiva  wanders in the forest form world. The strength of karmas is described:

Gatha 78: These Gyanavarana etc. karmas dump the Jiva having qualities of knowledge etc. onto the false trail. How are these karmas? These are powerful, several, very difficult to destroy and therefore  they are smooth, heavy and impenetrable  like Vajra.

Commentary: This Jiva is wise and smart, adorned with infinite qualities like Keval gyan which is capable of illuminating the entire lok-alok within one samaya, even then those karmas which are cause of the world obscure the gyan etc. qualities of the jiva  lead him to a false trail away from the Nishchaya Moksha Marg of the form of undifferentiated jewel trio; i.e. mislead him into the forest form birth cycles away from the path to Moksha.

Here the message is that the manifestations in the form of Mithyatva- ragas etc. which are cause for the karmas, which themselves are cause for the world, are all despicable and the Nishchaya Moksha marg of the form of jewel trio is adorable. 

Now it is told that due to manifestation in Mithyatva form, the Jiva does not know the elements correctly and knows them incorrectly.

Gatha 79: Manifesting in the form of Mithyatva with wrong belief in elements ( contrary to the interest in experience of pure soul) this Jiva believes the nature of Paramatma etc. elements wrongly without knowing the reality. Although the nature of a thing is always as it is i.e. unchanged, even so  Jiva with Mithyatva knows the nature of thing in opposite manner; believes his own pure knowledge form nature to be of the form of Mithyatva, ragas etc. So what does he do ? He calls the body etc. other bhavas which are generated by the karmas  to be his own ; i.e. in the absence of differentiating knowledge he believes the karmas generated body of the form of fair, dark, fat, thin etc. to be his own and therefore wanders in the world.

Commentary: Here, different from the bhavas generated by the karmas, own pure soul is the object of contemplation at the time of disassociating with karmas; since the moment one gets rid of the ragas etc., at the same instant the knowledge of pure soul results- this is the message.

Now those Mithyatva form manifestations are described in five Dohas by which the Bahiratma believes the Karma generated bhavas to be his own, even though they are not his own:

Gatha 80: I am fair, I am dark, I only have different kinds of complexions, I am thin , I am fat- you should consider the Mithyadrishti Jiva manifesting in these Mithyatva forms to be ignorant.

Commentary: The message is that from the aspect of Nishchaya naya, the karma generated bhavas like fair, dark etc. which are different from the soul are totally renunciable.   The pure Jiva  of veetrag ever blissful undivided nature,  is different  with respect to allythese and is worth aspiring for and worshipful. In spite of it a person believes the bhavas of the body to be his own under the influence of sensual desires; that soul is foolish devoid of experience of pure soul.

Gatha 81: The Mithyadrishti believes himself specifically that I am great Brahmin amongst all, I am Vaishya, I am Kshatriya, I am Shudra, I am man, I am woman, I am neuter. In this way the fool believes the bhavas of the body to be his own but they all belong to body and not that of soul.

Commentary: The summary is that from aspect of Nishchaya naya, these divisions like Brahmin etc. are karma generated , not those of Paramatma, hence they are totally renounceable by the knowers of the soul. From the aspect of Nishchaya naya, the own pure soul is venerable , worshipful, veetrag, ever blissful of undivided nature. In spite of this out of ignorance he believes self to be Brahmin, Vaishya, Kshatriya, Shudra etc. forms ;  or female, male, neuter genders ; therefore he accrues bondage of karmas and he is bereft of the experience of own pure soul being  thoughtless.

Other characteristics of the foolish person are described:

Gatha 82: I am young, old, handsome, brave, Pandit, divine, Digamber, Shwetamber, Bauddhacharya etc. different forms- the fool believes the divisions of the body to be his own.

Commentary: Here the essence is that although from aspect of Vyavahara naya, the characteristics of body like young, old etc. are said to be those of the soul ; even so from aspect of Nishchaya naya, Paramatma of Veetrag, ever blissful, singular nature is different from them. These young, old etc. are vibhav paryayas which are generated on fruition of karmas hence they are renounceable. In spite of it if he believes them to be those of the soul which is really venerable pure substance ; that ignorant jiva is under the influence of vibhav manifestations like fame, reputation, riches etc. devoid of the feel of Paramatma.

Further, more characteristics of the fool are stated:

Gatha 83: All dravyas like mother, father, wife, house, son, friends etc. are like webs of illusion; even so this foolish jiva believes them to be his own.

Commentary: These mother, father etc. all  family people are of the form of others, all are selfish, different from pure soul, related to body only and are renounceable being cause for despicable worldly hell etc. form sufferings. The Jiva is of the nature of real worshipful, perturbation free veetrag blissful form singular dravya but by believing them to be his own he engages in the business of mind, speech and body and becomes devoid of spirit of pure own soul. In the   soul having bliss beyond senses, what is the purpose of other dravyas ? Whoever believes the other substances to be his own is foolish only.

More characteristics of fool are described:

Gatha 84: Believing the sensual subjects which are cause of sufferings to be those of happiness the Jiva indulges in them. What all the Mithya Drishti does not venture into in this world?

Commentary: All the subjects of five senses are cause for sufferings, but believing them to be source of happiness the Mithya Drishti Jiva cherishes them. What all different kind of sins does he not indulge in this world? He carries out  violence on other Jivas, lies, loots others properties, desires other’s wife, indulges in extreme greed in business, agriculture etc., enjoys different vices and sins.

The Mithya Drishti Jiva being antagonistic to the supreme blissful experience attained with Veetrag nirvikalpa  Samadhi , indulges in enjoyment  of sensual subjects which are cause for great sufferings, believing them to be cause for pleasure but there is no pleasure in them.

In this way in this first Maha Adhikar describing the soul of three kinds, the description of manifestations of Mithya drishti is concluded  in eight dohas.

Next , the spirit of Samyak Drishti is described by means of eight dohas:

Gatha 85: O yogi! On attainment of appropriate time, the Moha of the  Jiva starts diminishing and accordingly the Jiva starts attaining Samyak darshan and then he starts realizing the nature of soul correctly.

Commentary:  Attainment of vikalatrya ( 2,3 or 4 sensed jiva) from ekendriya (one sensed jiva) is rare. From Vikalatraya becoming panchendriya (5 sensed jiva) , from panchendriya  to becoming  sangyi paryapta ( five sensed jiva with mind and completeness of body) and from that to becoming human is rare. Even for human, attainment of Arya Kshetra, higher order birth, benefit of sermon of shuddhatma etc. are increasingly difficult. Sometime with great fortune, on attainment of right moment, all these rare properties are acquired and the Mithyatva etc. are  eliminated by means of scripture prescribed procedures and the nature of soul is realized. As the Moha starts diminishing, the realization that the own pure soul is the real substance to be cherished becomes stronger and with such spirit the Samyaktva is attained. He can now differentiate the pure soul and karma separately. The spirit by which jiva attained Nishchaya Samyak Drishti nature is the real objective. This is the essence.

Now, following the aforesaid procedure, attaining Samyaktva, Jiva contemplates of the spirit of differentiation opposite to that of Mithyatva. That spirit of differentiation is described in seven Dohas as follows:

Gatha 86: Soul is not white or black, nor is it red. Soul is not small or large; it is of the nature of knowledge and is observed with the sight of knowledge. In other words the Gyani person on becoming Yogi, knows the soul through knowledge.

Commentary: These natures of black or white etc. are said to belong to the body of Jiva from the aspect of Vyavahara naya. Even so from aspect of Shuddha Nishchaya naya these attributes are different from pure soul, caused by Karmas and should be ignored. The Veetrag  Gyani  having experience of soul does not apply his own pure soul substance into these attributes i.e. does not consider them to be his own.

Continued……