Now Acharya
describe the eight constituents of
Samyakdarshan by means of gathas
228-236.
The first Constituent of Samyakdarshan is being NihShankit ( doubt free). Samyak drishti jivas
are NihShankit because they are free of
seven types of fears which are generated by seven types of doubts. These fears
have been described by Acharya Amritchandra as follows:
(1) Fear of present birth : Agyani
always fears whether suitable amenities would be lasting for lifelong in this
birth The gyani knows that his consciousness alone is his world which would
always be present in this life. Nobody can take away his conscious nature.
Hence experiencing his knowing self he is fearless.
(2) Fear of next birth:
Agyani always fear where he would be taking birth next, whether it would be
pleasant or unpleasant. The Gyani knowing that his consciousness form world is
his own domain and none can touch it hence he remains fearless.
(3) Fear of sufferings: Agyani
is always fearful of sufferings and desires to enjoy all the time. The gyani
always experiences his knowledge form nature and knows that the sufferings
induced by pudgala karmas do not belong to him.
(4) Fear of lack of
protection: Agyani always feels unprotected and fearful for his wealth and
assets. The gyani knows that his dravya
is ever existent and can never be destroyed. For this reason he does not need
protection by anybody and experiences his knowing nature.
(5) Fear of lack of secrecy:
The agyani is always fearful that his secrets may be revealed to others therefore
he keeps trying to hide his information and secrets. The gyani knows that his
soul in form of knowledge is his own secret in which no one else can venture or
penetrate. His knowledge itself is the fort.
(6) Fear of death: Agyani is
always fearful of death. Gyani knows
that his prans (life) does not reside in senses but his knowledge which is
indestructible. Therefore the soul cannot die. Therefore he is fearless.
(7) Fear of unforeseen:
Agyani is always fearing the unforeseen which could be in any unknown form. The gyani knows that
the knowledge of soul is immobile, beginningless, endless, undivided one
in which could nothing unforeseen could
happen. Hence he remains fearless.
Now Acharya
concludes by telling that although even the samyakdrishti jiva is afflicted
with fear on fruition of previously bonded karmas of fear, even then the
Samyakdrishti jiva remains doubt free knowing his nature to be that of
knowledge and the karmas of fear are not in his nature. Hence he merely knows
them and the karmas also shed away on fruition. This is how the Nirjara of
karmas of fear occurs by means of NihShankit quality of Samyak drishti.
Next constituent
of Samyak darshan is NihKankshit (desire
free) quality. The samaykdrishti jiva is free of desires. He is not interested
in the fruition of karmas being favourable or unfavourable resulting in
happiness or sorrow. He remains of knower form only. Although at lower level of
spirituality he does indulge in enjoyments due to his weakness of conduct and
fruition of charitra moha karmas, still he is aware of it and indulges in
enjoyments with reluctance like a patient taking medicine. Therefore even his
enjoyments result in Nirjara of karmas, without bondage of future karmas.
The third
constituent of Samyakdarshan is NirVichikitsa ( Aversion free) quality. The samyak drishti jiva does not
have repulsion towards any quality of any dravya, knowing it to be in their
nature therefore he remains aversion free knowing his own nature to be that of knowledge. Therefore the
fruition of jugupsa (aversion) karma do not result in bondage and is shed away
in Nirjara.
The fourth
constituent of Samyakdarshan is AmudhDrishti ( ignorance free) quality. The
Samyakdrishti knows the nature of all substances correctly hence he does not
have raga-dwesha-moha towards any of them while ignorant jiva believes things
to be his. Although due to fruition of charitra moha, the Samyak drishti may
have some weakness of conduct but he does not lose his knowing nature hence
those karmas also shed away in the form of Nirjara.
The next
constituent of Samyakdarshan is Upagoohan ( protection) quality. The
samyakdrishti protects his own nature and increases his self virtues. He
protects self from falling prey to
desires etc. form allurements and contemplates upon his knowing nature.
The sixth
constituent of Samyakdarshan is SthitiKaran (Non wavering ) quality. By his own steadfastness he ensures
self to remain unwavering in the Moksha marga and protects self from deviating
from the path. In this way the fruition of karmas which would have caused him
to deviate from the path shed away in Nirjara.
The seventh
constituent of Samyakdarshan is Vatsalya
(affection) quality. The samyakdrishti jiva has immense affection towards the
Moksha marga and those following it. Hence he does not accrue bondage on
account of ignorance of Moksha marga and
his karmas attain Nirjara on fruition.
The eight
constituent is Prabhavana ( glorification) quality. Those who continuously
practice and enhance their knowledge, they directly or indirectly promote the
dharma conveyed by Jinendra bhagwan and thus ensuring Prabhavana of jina marga.
For him also nirjara accrues.
Since Samaysar
deals with Nishchaya naya primarily the above eight constituents of Samyak
darshan have been described from aspect of Nishchaya where the qualities of
soul are described. The same eight are described briefly from aspect of Vyavahara naya as follows:
1. NihShankit : Not having
doubt in the words preached by Jinendra
bhagawan and not deviating from the
vyavahara samyakdarshan- gyan-charitra in spite of fear.
2. NihKankshit: Not
deviating from the path of Vyavahara Moksha marga on account of worldly desires
of enjoyments or other philosophies.
3. NirVichikitsa : Not
having repulsion in the path of Vyavahara Moksha marga due to nimitta of
smelly, impure objects.
4. AmudhaDrishti: Not having
ignorance with respect to forms of Deva, Guru, shastra (scriptures) with right
understanding of the forms of Tatvas(elements) of other religions.
5. Upagoohan: Ignoring and
belittling the mistakes of other co-followers and promoting the activities of
Vyavahara Moksha marga.
6. SthitiKaran: Reinstating
those deviating from Vyavahara Moksha marga into the right path.
7. Vatsalya: Having
affection towards the followers of Vyavahara Moksha marga and supporting their
activities.
8. Prabhavana: Promoting the
glorification of Vyavahara Moksha marga by various means.
Acharya
Amritchandra concludes this chapter on Nirjara adhikar by stating that with the
revelation of eight constituents of Samyakdarshan, the Samyakdrishti jiva
attains nirjara of previously bonded karmas, preventing bondage of fresh
karmas, he enjoys his own knowledge of the nature of all pervasive, continuous,
indivisible form on the stage of entire world.
With this Nirjara
exits the stage
Chapter 8 ( Bandh Adjikar) ( Gathas 237-287) –
Now bandh enters
the stage.
To begin with
Acharya praises the glory of Samyakgyan who knows all the Tatvas truly. The
bandh tatva has been dancing in the world fooling everyone. The Samyakgyan
knows him correctly and is immersed within self enjoying the nectar of bliss
being unperturbed and free of engagement of receiving or discarding any
possessions.
Now in gathas
237-241 the reason for bondage is described by means of example.
Consider a person who exercises with sword etc. equipments after anointing
his body with oil etc. in a field having lot of dust. As part of the exercises
he penetrates/ strikes various trees, destroys sentient insentient substances
as a result of which his body is covered with dust. Now Acharya asks to answer
what is the cause for dust to get attached to the person’s body. It cannot be
dusty ground since even those who have not applied oil would have also been covered with dust. Exercising
with sword etc. equipments also cannot be the cause since those who are
exercising without applying oil would have also been covered with dust. With
the same logic, equipments or destruction of sentient/insentient substances is
also not the cause otherwise all those who have not applied oil would have also
been covered with dust.
Therefore with
this description, it can be concluded that application of oil was the reason
for bondage of dust on the body. In the
same way the Mithyadrishti jiva indulges in ragas of different kinds in this
lok which is pervaded with different kind of karma particles and engaging in
activities of mind-speech-body using different kinds of tools he destroys
sentient and insentient substances and thereby accrues karma bondage. Now what
is the cause for the bondage of karma particles? Firstly the lok pervaded with
karma particles is not the cause otherwise even Siddhas who are residing in the
lok shall also have to suffer bondage. Activities of mind-speech-body cannot be
the cause for bondage otherwise even the practitioners of Yathakhyat charitra (
11th and above gunasthana) would accrue bondage. Different kinds of
tools(senses) are also not cause for
bondage otherwise even the Keval gyanis would have to accrue bondage.
Destruction of sentient and insentient substances is not the cause otherwise
even the sadhus who practice samiti with effort would also undergo bondage.
With this logic, it is established that manifesting in the form of ragas in the
Upayoga alone is the cause for bondage of karmas.
It must be borne
in mind that this consideration has been described from the aspect of Nishchaya
naya wherein the accrual of karmas on account of weakness has been ignored
being insignificant compared to bondage accrued on account of Mithyatva.
To substantiate
the same conclusion Gathas 242-246 describe the opposite scenario. In
this the person has not applied oil of any kind and is practicing in a dusty
field with sword etc. kind of equipments penetrating, striking various kinds of
trees and destroying sentient and insentient substances in the process. Acharya
asks to answer why that person has not been covered with dust? Surely it is
because of lack of application of any oil and not because of any activities of
the body. In the same way, the Samyak drishti jiva does not indulge in ragas in
his upayoga, even though he is carrying out various activities of
mind-speech-body and hence he does not
accrue any bondage.
Acharya concludes
by lauding the strange glory of Samyak darshan. While the lok is full with
karma particles and activities of
mind-speech-body are going on wherein destruction of sentient/insentient substances
occurs, even then the Samyak drishti soul is definitely not accruing karma bondage
since his upayoga is not indulgent in ragas and he is manifesting in knowledge
form only. Of course it does not imply that one can become despotic or promiscuous thinking that he would not
accrue bondage being Samyakdrishti. It is understood that all the above
statements are made from aspect of Nishchaya . If the intent of the jiva is to
harm others then surely he would accrue bondage. Unintentionally and in spite
of taking due care if some jiva is harmed then yes he is not responsible for it
and hence he does not accrue bondage. Therefore one should consider these
principles keeping the aspect of view in mind.
Acharya
Amritchandra cautions again with a beautiful kalash(167) at this juncture
stating that the one who is a knower, does not do, and the one who is a doer ,
does not know. This can be understood by recalling the real nature of jiva is
just knowing. Doing is nothing but raga
of karma, which is described by Munis as due to ignorance form uncertainties.
Such ignorance is characteristics of Mithyadrishti jiva and hence he surely
undergoes bondage.
Now the state of
ignorance of Mithyadrishti jiva is described in Gathas 247-249, in the
context of hurting or killing another jiva. If one thinks that he can kill
another jiva or another jiva can kill him then it is his ignorance and he is
Mithyadrishti. The one who does not have
such ignorance is Samyakdrishti.
Acharya says that
Jinendra deo has told that all jivas die on account of fruition of their Ayu
Karma. Then how do you think you can kill someone since you cannot take away his
Ayu Karma. By the same logic how do you think others can kill you if they
cannot take away your Ayu Karma? Since you do not have access to other’s Ayu
karmas nor others have access to your Ayu karma then how can one kill another
at all? Therefore such beliefs are nothing but ignorance out of Mithyatva.
Again it is
cautioned that the above statements are made in aspect of Nishchaya naya. From
aspect of Vyavahara one is said to be nimitta for killing of another person
although the death of person surely
occurs on fruition of his own Ayu karma.
Someone may
enquire that although he may not be able to kill someone but surely he can
protect someone from being killed? This too is answered in gatha 250. ‘I
can protect someone or someone can save me’, such bhavas also are agyan , hence
the jiva is Mithyadrishti. The one who does not entertain such thoughts is
truly Samyakdrishti. The logic behind it is explained in gathas 251-252.
Acharya says that people are alive due to fruition of their Ayu Karma as told
by omniscient. Now you cannot give them Ayu karma then how can you protect or
extend their life? By the same logic they cannot give you Ayu Karma hence how
can you say that they protected you? In this manner it is emphasized that
neither you can give Ayu Karma, nor you
can take away Ayu karma hence you cannot kill or protect another jiva. All such
thoughts of doing so are agyan and Mithyatva.
Now in gathas
253-256 the same logic is extended to thoughts of making other jivas happy
or unhappy. Those who think that others make him happy or unhappy and he can
make others happy or unhappy are ignorant Mithyadrishti only. The reason is
every jiva enjoys happiness or unhappiness on account of fruition of their
karmas. Now you cannot give them those karmas nor they can give karmas. Hence
neither you can make others happy/unhappy nor other can make you happy/unhappy.
Hence any such thoughts are borne out of ignorance and Mithyatva. Again it is
reminded that this is the reality from aspect of Nishchaya. However from aspect
of Vyavahara of nimitta-naimittik relationship, one is said to be responsible
of making other happy or unhappy.
Gathas 257-258 consolidate the same principle that whoever dies or lives, enjoys happiness or unhappiness, does so on
account of fruition of their karmas since these do not happen without fruition
of their own karmas. Therefore anyone who thinks otherwise that he can make
other live or die, make other happy or unhappy is Mithyadrishti agyani.
Now an important
fact is revealed in gathas 259-261 that such ignorant bhavas described
as Adhyavasaya are cause for bondage of the jiva who indulges in them. ‘I kill
or protect other and I make other happy or unhappy’ all such bhavas are out of
ignorance and Mithyatva. They themselves are ragas and hence accrue bondage of
karmas. The important point highlighted by Acharya is that although protecting
or making other happy is shubha bhava while killing or making other unhappy is
ashubha bhava, their root lies in Mithyatva wherein the notion of doing good or
bad to others is entertained. Hence both are cause for bondage and one should
not think that the cause for punya bondage is different from the cause for pap
bondage. Both are cause for bondage of Mithyatva being of the form of
ignorance.
Therefore in Gatha
262 Acharya makes a startling statement which makes Jainism so different
from other philosophies. It is the universal law of real justice which tells
that even though one can get away with sins without being detected, they cannot escape the
justice of Karmas. This gatha states unequivocally that whether the other jiva
was killed or not, the karma bondage is accrued based upon the Adhyavasan bhava
of killing. In reality, this is the summary of bondage of jivas. The bhava of
killing the other jiva is the real cause for bondage. The other jiva gets
killed only on fruition of his Ayu karma hence the actual killing may or may
not take place. But the accrual of karmas has happened the moment such thoughts
were entertained. Further the thought that I can kill others is nothing but Mithyatva hence there is bondage corresponding
to that ignorance also which is far more harmful than the actual deed.
Continued…….
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