A short treatise on Ayu karma

 

The specific duration for which a Jiva stays within a specific body is described as Ayu. The Nimitta for this Ayu is known as Ayu Karma. The Ayu Karmas are of four kinds corresponding to the four types of Gatis, namely Manushya, Tiryanch, Deva and Narak. However there is a difference between Gati and Ayu. The Gati karma is part of Naam Karma which is bonded at every moment of a Jiva’s life. At any given moment a Jiva may be bonding one of the four Gatis depending upon his bhavas. However the Ayu karma is bonded only on eight occasions in a jiva’s life which are known as Apakarsha. Once a specific Ayu has been bonded and is now under fruition, accordingly the Gati Naam Karma would also fructify of the same type. The other Gati naam karmas which are not fructifying would also be under fruition by a process called Sankraman (conversion) wherein they would be converted into the Gati of the kind same as the Ayu of the Jiva, fructify and wither away.

Ayu Karma is  known to be of two kinds – 1. Bhujyamaan  i.e. the Ayu presently under fruition and 2. Badhyamaan i.e. the Ayu bound for the next birth. The Badhyamaan ayu is necessarily bound before the expiry of the current ayu so that the Jiva may take the requisite form in the next birth after completion of present Ayu.

The Bhujyamaan Ayu under fruition currently cannot be increased by any  means. However it can be reduced by a process called Kadali-ghat which can be termed as accidental death. With this process the jiva can suddenly die with the withering away of his current ayukarma. However if the jiva has already bonded with the next ayu then such a Kadali-ghat is not possible. Only if he has not bonded the next ayu, then he can undergo the process of Kadali ghat wherein he bonds with the next ayu and immediately withers away the current ayu.

The Badhyamaan ayu can be increased or decreased depending upon the manifestations of the Jiva. However once a Ayu of specific Gati has been bonded, it cannot be converted into Ayu of another Gati. Necessarily the Ayu of that specific Gati which has been bonded first will have to be enjoyed although the duration may reduce or increase.

Manushya  Ayu : To understand the functioning  of Apakarsh let us imagine a jiva has died in the form of a tiryanch and is going to take birth in the form of Manushya. From the instant of death as Tiryanch, his Manushya Ayu starts fruition (which he had bonded as Tiryanch earlier). Firstly he enters a transit stage which is known as Vigrah Gati wherein he does not have physical body but only karmic and tejas particles body in the shape of the tiryanch which he has just completed. Here the jiva transits for a  maximum of three samaya period to the place where he is supposed to take birth in Manushya form. From any point in the Lokakash he can transit at very high speed in three samaya wherein he travels parallel to axes of lok and can reach the destination without transiting diagonally.

Once he has reached the destination he takes birth as an aparyapta (incomplete) jiva wherein his body, senses, speech, mind etc. start getting formed. This duration is one antarmuhurta (less than 48 minutes). At the end of it he manifests as Paryapta jiva with a completed body and mind with speech. This period should not mistaken to be pregnancy period since the actual birth still takes nine months. However the jiva has already started living his Manushya Ayu which he had contracted since the instant he departed from his Tiryanch body. At this stage it would be interesting to comment that some people who  take great pains to plan the birth of a child at specific auspicious instant ( by undergoing surgery) should know that the birth of the child had already taken place much-much earlier since his Manushya Ayu had started and the jiva is already in existence. Therefore his fate is already sealed.

If a jiva dies before completing his Paryapti then he is known as Aparyapt Jiva who had accrued bondage of Aparyapta body only. This duration would be less than Antarmuhurta. On the other hand once a Jiva has accrued bondage of Paryapta body then he cannot die before completing his Paryapta form. This period is minimum of Anatarmuhurta. Subsequently the Jiva is Paryapta for life. In the Aparyapta forms the least ayu a jiva can have is known to be Labdhi Aparyapta Jiva. Jivas of all forms from one sensed to five sensed manushyas can have Labdhi Aparyapta form wherein the Ayu is just 1/18^th of a breath period. In fact the same Jiva can complete 66336 birth cycles of different froms from one  sensed to five sensed in one Anatarmuhurta. It may be noted that Aparyapta forms are not possible in Narak or Deva Gati. All jivas born there are Paryapta  only and cannot die before completing their accrued bondage of Ayu Karma.

Now let us imagine that the accrued Ayu of of a Manushya Jiva was 6561 years which we call as BhujyaMaan Ayu since he would live that long barring any untoward death due to Kadalighat. After completion of two third of that Ayu he has remaining 2187 years to live. This is the moment of first Apakarsh (occasion) wherein he can now accrue the Ayu corresponding to next birth. The period of this Apakarsh is one Antarmuhurta (less than 48 minutes max). Actually jiva has no control of his own, the manifestation depends upon his karmas and bhavas. If the jiva does not accrue bondage of next Ayu then after passage of two third of remaining 2187 years i.e. with a balance of 729 years remaining the next Apakarsh occurs. Here again he can bond with the Ayu corresponding to next birth within a period of an Antarmuhurta max. If he does not bond the same then with passage of two third of remaining 729 years i.e. with balance of 243 years the third Apakarsh occurs. If he does not bond the Ayu karma now, then the fourth Apakarsh occurs with 81 years remaining. In the same way the 5^th, 6^th, 7^th, 8^th Apakarsh  occur with 27, 9, 3 and 1 year remaining of the existing Ayu. Each time there is a window of antarmuhurta period within which he can bond with Ayu karma of the next birth. However it is not necessary that the ayu has to be bonded in these eight Apakarsh.

Now if a jiva has not bonded with the Ayu for next birth then how does he accrue the same? When the of life  period as small as innumerable division of one Avali ( measure of time far smaller than a second) is remaining, prior to that the Jiva bonds with the Ayu for next birth in a period of Antarmuhurta.

It may be noted that once a Jiva has bonded with Ayu for the next birth, the balance of Bhjuamaan Ayu becomes Abadha Kaal ( quiescent period ) for the Badhyamaan Ayu. Although the Badhyamaan Ayu has not come into fruition as yet but the waiting period has started. This period cannot be changed now. It means that the jiva who has bonded with Ayu of the next birth cannot die out of Kadali Ghat. Only those jivas who have not yet bonded with the Ayu of next birth can undergo Kadali Ghat. Although it is a must that even the jiva undergoing Kadali Ghat should bond with next Ayu prior to death, the event unfolds in different manner. Necessarily the Jiva bonds with the Ayu of next birth just prior to Kadali Ghat and within a very short period of innumerable portion of one Avali he dissipates his entire Ayu karma and dies.

This Kadali Ghat can occur due to suicide, accident, murder etc. different ways. To some people it may appear that Kadali Ghat establishes that everything is not as per destiny and things may not happen as they are destined to be. But this is incorrect. All  the events which occur happen in accordance with how they are reflected in the knowledge of Kevali Bhagwan. Although me or you may not know that a particular jiva may die of kadali ghat, Kvali Bhagwan is aware of the same. Hence even Kadali Ghat is predestined.

Out of  the Jivas of all the four  gatis  only  tiryanch and Manushya of Karma Bhoomi can  die with kadali ghat. Devas or Narakis cannot die earlier than their bonded ayu, nor can Manushya or Tiryanch of Bhog Bhoomi. For those who are not familiar with the term BhogBhoomi, the periods corresponding to first, second and third kaals of present Avasarpini Kaal of our Bharat Kshetra where we reside happened to correspond to periods of Bhog Bhoomi wherein the Ayu of Jivas is upto three palyopam, two palyopam and one palyopam respectively. The Palyopam is term corrrepsonding to innumerable period of time and ten kodakodi palyopam is equal to one Sagar  of time. Besides Bharat Kshetra where BhogBhoomi is not permanent, there are permanent BhogBhoomis of Uttam(best), Madhyam (medium) and Jaghanya (least) kinds wherein the Munushya and tiryanch who are destined to take birth in Deva Gati next take birth in BhogBhoomi. It means that after Bhogbhoomi they would take birth next in Deva Lok only. Further they do not have Kadali ghat in Bhogbhoomi. The minimum Ayu is one Poorva koti plus one samaya which is higher than the maximum ayu one can have as Manushya or tiryanch in Karma Bhoomi which is one poorva koti.

Tiryanch Ayu :  While the number of Paryapta Manushya Jivas are said to be numerable only and  the aparyapta Manushyas are innumerable, the Tiryanch Jivas are infinite hence they really form bulk of the jiva forms. Of these the one sensed comprise of five kinds Prithvi, Agni, Vayu, Jala and Vanaspati kayik jivas who are said to have bodies of the kind of Prithvi, Agni, Vayu, Jala or Vanaspati forms. Again of these the Vanaspati  bodies support Nigod Jivas. The maximum Ayu of such Jivas is mentioned in a table enclosed.

While Sangyi Panchendriya Tiryanch can take births in all Tiryanch, Manushya, Deva of Narak gati, the Asangyi tiryanch of lower order can take birth in tiryanch or manushya form. Still it may be noted that Agni Kayik of Vayu Kayik Jivas cannot take birth as Manushya Jivas. They necessarily take birth in tiryanch forms only.

At this point it would be worthwhile to list the various rules corresponding to birth and death in Manushya and Tiryanch Gatis:

1.     While for Manushya and Tiryanch of Karma Bhoomi the ayu karma for next birth is bonded after completion of two third of Bhujyamaan ayu (at least), the same rule does not apply to BhogBhoomi. In Bhog Bhoomi the next Ayu is bonded when nine months of balance Ayu is remaining ( in some other reference it is six months) and subsequent Apakarsh occur when two third of remaining period is completed. Similarly next Apakarsh would occur after two third of balance being completed and so on.

2.     Jivas who are Samyak Drishti in Manushya or Tiryanch Gati cannot die and take birth as Naraki, Manushya or Tiryanch. They necessarily would bond with Deva Ayu. If a Jiva had bonded Narak Ayu prior to attaining Samyaktva then he cannot die with Samyaktva. Necessarily he would revert to Mithytva before death and can take birth in any of the four gatis.

3.     There is a corollary to the rule described above. If the Jiva has attained Kshayik Samyak darshan (attained with complete destruction of Darshan Mohaniya  karmas) then he can take birth in Narak if already accrued. However it would not be higher than first Narak and duration is not more than 84000 years. At this juncture it is worthwhile to recall the story of King Shrenik who is going to be first Tirthankara of next cycle in Bharat Kshetra. He accrued ayu of 33 sagar in seventh Narak on account of disrespect to Muni. However at a later stage he attained Kshayik Samyak darshan in the Samosharan of Bhagwan Mahaveer. This caused the Narak Ayu to be slashed to 84000 years only in the first Narak.

4.     Jivas who had already accrued ayu of Tiryanch or Manushya gati prior to attaining Kshayik Samyak darshan, then they take birth in Bhog Bhoomi only, from where they can proceed to Deva Gati in next birth. However in Bhog Bhoomi one cannot have greater than fourth gunasthana.

5.     A normal Mithyadrishti Jiva can bond with all four gati Ayu. However for bonding with Deva or Narak ayu he has to be Sangyi Panchendriya at least. Since Manushya are anyway Sangyi Panchendriya therefore they can bond with Ayu of all four Gatis. However in Tiryanch, one to four sensed Jivas are  Asangyi (without mind). Asangyi panchendriya tiryanch also exist.  They cannot bond with Deva or Narak Ayu. Sangyi Panchedriya jivas can accrue ayu of all four gati.

6.     The minimum Ayu in Deva or narak Gati is 10000 years and maximum in both is 33 sagar. In Manushya and Tiryanch Gati the minimum ayu is that of Labdhi Aparyaptak Jiva which is equal to 1/18^th of the period of one breath. The maximum Ayu in both of them is one poorva koti, barring that of Bhog Bhoomi which is already mentioned above.

7.     In Tiryanch Gati the maximum Ayu for different sensed jivas are different.

Type of Jiva	Maximum Ayu
Ekendriya Prithvikayik	22000 years
Ekendriya Jalakayik	7000 years
Ekendriya Agnikayik	3 days
Ekendriya Vayukayik	3000 years
Ekendriya Vegetable	10000 years
Vikalenriya two sensed	12 years
Vikalendriya three sensed	49 days
Vikalendriya four sensed	6 months
Panchandriya Asangyi	1 crore poorva
Panchendriya Sangyi	1 crore poorva

 

Narak Ayu :  As mentioned earlier only sangyi panchendriya jivas take birth in narak gati having accrued narak ayu on account of their karmas. A jiva is always born as Paryapta and always completes the Ayu contracted before exiting from Narak. Even though the Jiva may wish earlier death he cannot die earlier. The Minimum Ayu is 10000 years in 1st level of Narak while the maximum ayu is 33 sagar in 7^th level of the Narak which is the worst. All jivas born in Narak are necessarily Napunsak Ling only. While in Manushya Gati and Tiryanch Gati jivas are born of all the three genders, there is only one gender in Narak gati. Six months prior to completion of Narak Ayu he can have first Apakarsh wherein he can bond with the Ayu pertaining to next birth. If he does not accrue bondage of the same, the next Apakarsh occurs when 2/3^rd of the balance 6 months are completed and so on. In this way eight Apakarsh are encountered. If he still does not bond with the Ayu then he would bond the same when innumerable portion of Avali period is remaining prior to his death.

One does not bond with Deva Ayu while in Narak, hence he can bond with Tiryanch or Manushya Ayu only. That too is that of Sangyi Panchendriya only. However if some one had attained Samyak Darshan in Narak then he would accrue Manushya Ayu only.

Another rule is corresponding to 7^th Narak. From 7^th Narak one cannot die as Samyak Drishti although they can attain the same while being there. Necessarily they would revert to Mithyatva before death. The reason is that they cannot take birth as Manushya. They would take birth as Tiryanch only.

Lastly it may be noted that Tiryanch or Manushya with female gender cannot accrue bondage of 7^th Narak Ayu . They can only bond with 5^th Narak Ayu at most.

Deva Ayu : Like Narak ayu, only sangyi panchendriya jivas can accrue ayu pertaining to Deva Gati. Here too  the Jiva is born as Paryapta and does not suffer premature death. In Deva Gati there is no Neuter gender hence Jivas are born as Male or Female Devas only. However the Ayu ranges are different for them. While a male deva can have ayu ranging from 10000 years minimum to 33 sagar maximum, the Ayu of a Devi would range from 10000 years to 55 Palyopam maximum.

Six months prior to death, the Devas or Devis encounter the first Apakarsh for bonding with the Ayu pertaining to the next birth. They also encounter eight Apakarsh similar to that of Narak Gati. Lastly if they have not bonded with Ayu in those eight Apakarsh then they bond it just prior to death with innumerable portion of Avali period remaining. Another feature is that the Devas wear a garland around their neck which indicates to them when their Ayu is going to be over. Six months prior to death the garland withers away which is indicative of six months of Ayu remaining.

 Devas a cannot take birth in Narak after death next hence they can accrue Tiryanch or Manushya Ayu of Sangyi Panchendriya. However there is an important difference. Devas upto  the level of first level of Vaimanik devas i.e. Soudharma-Eishan swarga inclusive of three kinds of lower order  Bhavanatrik devas can accrue ayu of ekendriya Jiva and can directly take birth as an ekendriya.  One can imagine the fall of deva from the lofty position of Deva gati to that of one sensed ekendriya jiva and see how the nature plays its role. However he does not take birth as ekendriya Agnikayik or Vyukayik jiva. But he can take birth as remaining ekendriya jiva of badar form.  Depending upon the bhavas of the deva he accrues the ayu corresponding to ekendriya. It also goes to prove that one cannot be satisfied with being deva just because punya karmas were accrued. The enjoyments of those punyas only lead to the down fall and life goes round a full circle.

Conclusion :  The objective of this article is just to show how the Ayu karma works and how the jiva transmigrates from one gati to next. It has to be remembered that a jiva spends most of his time  in Nigod form which is called as Nitya Nigod wherein he has always stayed permanently. By some chance of destiny he comes out and take birth as ekendriya jiva of the five kinds known as Sthavar Jivas. In this form also he  stays for immensely long period of time before he gets a chance to be born as Trasa Jiva. The maximum duration of time that he can stay as Trasa is 2000 Sagar after which definitely he would revert to ekendriya form. Here the trasa form implies transmigration into gatis of Tiryanch, Manushya, Deva and Naraki. Once he goes back to ekendriya form then it may again take enormous amount of time before he may get a chance to take birth as Trasa jiva. These transmigrations are dependent upon the bhavas of the Jiva which decide upon the type of Ayu and gati etc. that he would bond with. Hence one should realise that he does not know how much time he has left to do something for his own spiritual upliftment.

The End

Panchastikaya Sangrah….12 ( concluding part)

 

Gatha 160: The belief in Dharmastikaya etc. is Samyaktva, the knowledge of Ang Poorva etc. is knowledge and practice of Tapa is Charitra – this is Vyavahara Moksha Marga.

Here Vyavahara Moksha Marga (Gatha 107) is described as a means for Nishchaya Moksha Marga.

Samyak Darshan-Gyan-Charitra are Moksha Marga. Here belief in six types of dravyas and nine kind of Padartha ; such specific bhava is Samyaktva. Along with the belief of Tatvartha, the knowledge of subjects of Ang Poorva is Gyan; the various practices of tapa etc. are Charitra. In this way the Vyavahara naya is dependent upon paryayas of self and others; the means and the objectives are also different. However for a Jiva whose internal attitude does not differentiate, who observes the means and objectives as the same, himself manifests in pure nature form – thus follows Nishchaya Moksha Marga.

Gatha 161: The soul being described in the form of three i.e. Samyak Darshan-Gyan-Charitra , in reality is undifferentiated one, hence it does not do or leave anything; that is described as Moksha Marga from aspect of Nishchaya Naya.

The objective of Vyavahara Moksha Marga is in the form of Nishchaya Moksha Marga- this is the statement here.

The soul manifested in the form of Samyak darshan-gyan-charitra in undifferentiated form only is  true conduct form in Jiva nature, hence is Moksha Marga from aspect of Nishchaya.

In detail it is described as follows:

This soul, at some time with his own effort, with the destruction of eternal delusion, acquires Vyavahara Moksha Marga. Here the destruction of eternal delusion implies realisation of own pure soul nature which is subject of Nishchaya naya- without which even Vyavahara Moksha Marga does not exist. Now this Vyavahara entails realisation of condemnable and venerable. The wrong belief in Dharma etc. form Tatvartha, ignorance of Ang Poorva etc. subjects and lack of conduct are subjects of relinquishment while right belief in Dharma etc., knowledge of Ang Poorva etc. and right conduct are venerable. Subsequently with purified spirit he manifests in the form of samyak darshan-gyan-charitra as being the same as the soul without differentiating between them. In this manner all practices pertaining to differentiation are stopped and without any spirit of discarding-accepting he remains perturbation free within own self. At such time , for that period, the soul is in true conduct form in own nature and hence is called as Nishchaya Moksha Marga. In this manner the Vyavahara Moksha Marga serves as the means with Nishchaya Moksha Marga as the objective.

Gatha 162: The soul which observes, knows, conducts within the soul by the soul without being different from soul, such soul only is Charitra, Gyan and Darshan- This is definite.

This is declaration of Charitra-Gyan-Darshan nature of soul.

The soul which conducts within the soul which is not different from soul i.e. experiences the nature of the soul manifesting in the form of the soul, knows the soul i.e. cognizant of its nature of illuminating self and others, observes the soul , such soul only is Charitra, Gyan and Darshan- this is established without differentiating between doer-deed-means. Therefore it is confirmed that being of the form of Charitra-Gyan-Darshan, the soul having conduct within own Jiva nature as its characteristics, such Nishchaya Moksha Marga is established.

Gatha 163: The characteristics due to which the soul on salvation knows all, sees all and experiences the bliss- Bhavya Jiva knows it but Abhavya does not have such faith.

Here it is informed that all worldly soul are not eligible for Moksha Marga.

In reality, the cause of bliss is absence of unfavourableness with respect to nature. The nature of soul is really Gyan and Darshan. The obscuration of both in respects to its subjects is the unfavourableness. In Moksha the soul really knows all and sees all hence the unfavourableness towards nature is absent. Therefore in the absence of unfavourableness, the supreme stationary bliss having unperturbed nature is experienced in Moksha. Bhavya Jiva knows such bhava ( at the opportune moment) hence he is eligible for Moksha Marga; the Abhavya Jiva does have such faith at any time hence he is ineligible for Moksha Marga.

Therefore it has been told that not all worldly jivas are eligible for Moksha Marga and not all of them.

Gatha 164: Darshan-Gyan-Charitra are Moksha Marga, therefore they are worth practicing- this has been told by Sadhus; however they can cause bandh also and Moksha also.

Here it has been shown that Darshan-Gyan-Charitra can be cause of Bandh in certain aspects and in this way the stationary conduct within the nature of Jiva has been highlighted to be the real Moksha Marga.

The Darshan-Gyan-Charitra, if they are mixed even to a small extent with ParaSamaya   manifestations ( towards other substances) then, similar to heated ghee, due to presence of activities of opposite nature, are cause for bondage  also. Just as Ghee, in spite of being cold by nature, in heated form is cause for burns also; in the same way Darshan-Gyan-Charitra  by nature are cause for Moksha but if they are engaged sometime in manifestations towards other substances, then they are cause for bandh also. When those Darshan-Gyan-Charitra have relinquished their attention towards other substances and are engaged purely in SwaSamaya form manifestations then, just like the Ghee which is not exposed to fire, in the absence of activities of opposite nature, they are the  real cause for Moksha Marga only. Therefore manifestations in  SwaSamaya form is the real conduct, within own nature of Jiva, which is the real Moksha Marga.

Gatha 165: If Gyani believes out of Agyan  that auspicious devotion bhavas are means for Moksha from sufferings, then he is engaged in ParaSamaya. Even if he believes that  devotion towards Arhant etc. gives rise to mild purity which would lead to Moksha gradually, then due to lack of pure soul experience, the Gyani also is engaged in sookshma ParaSamaya (very minute manifestations towards others).

This is description of the form of Sookshma ParaSamaya (very small manifestations towards other substances).

The consciousness form manifestations with devotion towards Arhant etc. Bhagawants which are means for the objective (Moksha) is described as pure devotion. However, if even the Gyani believes under the influence  of mild Agyan that such pure devotion results in Moksha and with such state of mind he engages in pure devotional activities, then due to presence of mild raga, he is said to be engaged in ParaSamaya.

The essence of the above is that even very minute shubhopayoga is not means for Moksha since such belief entails being Agyani Mithyadrishti.

Gatha 166: Jiva engaged in strong devotion towards Arhant, Siddha, Chaitya (statue of Arhant etc.), scriptures, Munis and Gyan entails large amount of Punya but in reality he does not destroy karmas.

Here it is declared that pure devotional activities are cause for bondage in certain aspect hence they are not of the nature of  Moksha Marga.  

The devotional bhavas towards Arhant etc., in spite of being purely devotional entails presence of ragas hence that Jiva is still Shubhopayogi and therefore accrues large amount of punya bondage but does not destroy all the karmas in reality. Therefore even mildest form of raga should be renounced since that is means for engagement in ParaSamaya.

Gatha 167: Those who entertain even mildest form of raga towards other dravyas in their heart, even if they have read all the Agams (scriptures), even then they do not experience own soul.

Here it has been shown that the reason for non experiencing own soul is raga only.

If even minutest atom of raga is present in the heart, then  even if he is expert in all the oceans of scriptures, even then he does not experience the uncorrupted pure form own soul. Just as a drop of poison can make water unpotable, in the same way for attainment of SwaSamaya the Jiva needs to renounce even mildest form of raga towards Arhant etc.

Gatha 168: Those who cannot prevent wandering of the mind on account of presence of raga, they cannot prevent the influx of Shubha ashubha karmas.

Here the progeny of flaws is described on account of mild ragas.

In this Lok, even the devotion towards Arhant etc. cannot be entailed without manifestations in raga form. On account of manifestations in ragas etc. forms, the soul cannot prevent the mind to wander in any way and with the wandering of mind, the influx of Shubha Ashubha karmas cannot be prevented. Therefore the root of progeny of disaster is due to luxury of raga form troubles.

Summary: The devotion towards Arhant etc. cannot be practiced without raga. Ragas cause wandering of mind which leads to karma bandh. Therefore the root cause of troublesome disaster is raga only.

Gatha 169: Therefore the Jiva desirous of Moksha practices devotion towards Siddhas being lonesome, detached of the form of concentration in pure own soul dravya and therefore he attains Nirvana.

This is description of method of complete destruction of raga form disasters.

With the manifestations in the form of ragas, the mind wanders and this leads to bondage of karmas. Hence for the one desirous of Moksha, the manifestations in ragas etc. form being root cause of wandering of mind needs to be destroyed completely. With its complete destruction, the completely singular manifestations with total detachment are revealed and such Jiva remaining stationary in pure soul dravya manifests in the form of SwaSamaya which denotes siddha devotion in reality. Due to this the JIva destroys the karma bandh completely and attains Siddha-hood.

 Gatha 170: In spite of following Sanyam (restraints) and Tapa (penances), if he has inclination of intellect towards Nine Padarthas and Tirthankara and attracted towards Sutras (scriptures); then that jiva is quite far off from Nirvana.

Here it has been shown that the activities of ParaSamaya of the form of devotion to Arhant etc. are not directly cause of Moksha; still traditionally it entails Moksha.

The explanation is as follows:

Gyani usually engages in mixed paryaya form of Shuddha-Ashuddha wherein the devotion towards to Arhant etc. is Shubha or Ashuddha form paryayas. The partial Shuddha paryayas are cause for Samvar-Nirjara. While Shubha paryayas lead to Deva Lok etc., the Shuddha part leads to Moksha. Therefore it is conventionally stated that the Shubha bhavas also are cause for Moksha. But this is purely Vyavahara statement. For Agyani, the shuddha bhavas are non existent hence whatever amount of Shubha bhavas he practices, he cannot attain Moksha.

Therefore the Jiva who is desirous of Moksha and is following rigorous Sanyam and Tapa, but still has not generated Prabhu Shakti within himself (which has capability of causing strong detachment) and is therefore not able to relinquish the devotion towards Arhant etc., and nine Padartha form ParaSamaya activities, then that Jiva does not directly attain Moksha although traditionally he does attain it after going through the sufferings of Deva Lok etc.

Gatha 171: The Jiva who engages in devotion towards Arhant, Siddha, Chaitya ( statue of Arhant), Scriptures etc. and practices supreme Tapa with Sanyam, he attains Deva Lok as a result.

Here antaraya (obstruction) towards attainment of Moksha has been stated to be the raga of form of devotion towards Arhant etc.

The Jiva who engages in supreme Tapa and rigorous  Sanyam and has intellect influenced by devotion towards Arhant etc., his own internal soul is therefore corrupted with raga form misery and hence he attains Swarga Lok as a result (which is really an obstruction towards attainment of Moksha) wherein he stays for long time suffering the ragas.

Gatha 172: Hence Jiva desirous of Moksha should not engage in minutest form of raga; then that Bhavya Jiva becoming Veetrag (detached) attains salvation from the worldly ocean.

Here the essence of this Shastra has been told in the form of conclusion.

The direct path of Moksha Marga is in reality detachment. Hence even the devotion towards Arhant etc. is a form of raga and should be treated like the fire of sandalwood which leads to miseries of Deva Lok in the form of burns from sandalwood fire. Understanding this, Jiva really desirous of Moksha should relinquish raga in all forms and becoming totally detached, cross the worldly ocean wherein waves of dukh-sukh are leaping and attain the supreme nectar form blissful Nirvana.

-        Be done with further details. Glory be to the detachment which is the essence of Moksha Marga and is therefore the objective of this Shastra.

Gatha 173: Motivated with the devotion towards Pravachan (divine preachment), I have narrated this ‘PanchastikayaSangrah’ Sutra which is the essence of Pravachan,  for the glorification of the path.

Here Acharya Kunda Kunda deva declares completion of this shastra wherein he informs the completion of his vow.

I have narrated this PanchastikayaSangrah named Sutra  for glorification of the Marga, with extremely agitated  mind with strong devotion and supreme attachment towards scriptures. The objective was the veneration of the order of Parameshwara in the form of practicing supreme Vairagya (detachment). This is attained by highlighting its glory and means of practice. These Sutras follow the preachment of Veetrag omniscient Jina Bhagwan himself. These detail the real nature of entire substance forms as described in Jina Pravachan.

In this way the author Shrimad KundaKundacharya Deva  completed the work he had promised and not requiring anything further to do, he became stationary in totally inactive shuddha form of himself. – thus we believe.

In this way the commentary written by Shrimad Amritchandracharya Deva by name of ‘Samaya Vyakhya’ is completed.

Here in the end Shri Amritchandracharya deva declares that this commentary is formed by words and not Amritchandra Suri :

With their capability, who have described the form of substances properly, such words have carried out commentary on PanchastikayaSangrah Shastra. SwaroopGupt ( one who is immersed in non-corporeal knowledge nature) Amritchandra Suri does not have least contribution towards it.

                                                   The End

Panchastikaya Sangrah ….11

 

Now description of Bandh Padartha follows:

Gatha 147:  If the soul manifesting in corrupted form indulges in fructifying Shubha or Ashubha bhavas then with the nimitta of that bhava, soul gets bonded with different pudgala karmas.

This is description of bandh(bondage).

If the soul, remaining corrupted since eternal times due to  the influence of pudgala karmas, manifests in the form of Shubha or ashubha bhavas at the time of fruition of karmas, then that soul gets bonded with various pudgala karmas due to the nimitta of those bhavas. Therefore it has been told that the manifestations of Jiva in Shubha or ashubha form due to moha-raga-dwesha are Bhava Bandh and with the nimitta of those Shubha-ashubha manifestations, the colocation of Shubha-ashubha form karma pudgalas in the same space is Dravya Bandh.

Gatha 148: The Nimitta for acceptance of karmas is Yoga which is generated due to vibration of spatial elements of soul upon the activities of mind-speech-body. The nimitta for Bandh is Bhava which is soul manifestations in the form of like-dislike-raga-dwesha-moha.

This is description of external and internal causes of Bandh.

Acceptance is the influx of karma skandhas in the spatial elements of Jiva, and its nimitta is Yoga. The vibration of spatial elements of soul under influence of activities of mind-speech-body is Yoga.

Bandh implies staying of karma pudgalas of specific intensity  form capability for specific period; and its nimitta is Bhava of Jiva. The Jiva Bhava are manifestations in the form of Rati-moha-raga-dwesha etc. which are corruptions caused under influence of fruition of Mohaniya.

Therefore the external cause(nimitta) for Bandh is Yoga since that is the means for acceptance of pudgala karmas and internal cause (nimitta) is Bhava of Jiva since that is the cause for specific strength and duration of karma pudgalas.

Summary: There are four divisions of karma bandh paryaya – Prakriti (nature), Pradesh ( numbers), Sthiti (duration), Anubhag (intensity). Out of these the duration-intensity are primary important while nature-numbers are secondary. This is so since without duration and intensity the karma bandh paryaya is just namesake. Therefore the nature-numbers are described as merely ‘acceptance’ term while duration-intensity are described with ‘bandh’ term.

The occurrence of Yoga under influence of manifestation of Jiva is nimitta for the ‘acceptance’ of nature-numbers of karmas. For the same manifestations of Jiva, the Moha-raga-dwesha bhava is nimitta for the ‘bandh’ of duration-intensity of karmas. Therefore the Moha-raga-dwesha bhavas are called internal nimitta of ‘bandh’ while Yoga which is nimitta for ‘acceptance’  has been called external nimitta for ‘bandh’.

Gatha 149: Dravya Mithyatva etc. are four kind of means which are cause for bondage of eight kind of karmas. For them also, the raga etc. form bhavas of Jivas are the cause; in the absence of ragas etc. bhavas the jivas do  not accrue bondage. 

Here it is disclosed that Dravya Mithyatva form pudgala paryayas are the external cause for bondage.

In other scriptures, four kinds of Dravya Pratyaya (means) namely Mithytva (delusion), Asanyam(lack of control), Kashaya (passion) and Yoga are described as the cause for bondage of eight types of karmas. For them also the cause of bondage are raga etc. form bhavas of Jivas. In the absence of ragas etc. form bhavas, even in the presence of dravya-Mithytva, dravya-Asanyam, dravya-kashaya and dravya-Yoga Jivas do not accrue bondage. Hence ragas etc. form bhavas, being  the internal cause for bondage, are cause for bandh from aspect of Nishchaya.

This concludes description of Bandh Padartha.

Now Moksha Padartha is described.

Gatha 150-151: In the absence of Moha-raga-dwesha form means, the Gyani definitely prevents Asrava and in the absence of Asrava Bhava, Karmas are prevented. Further in the absence of Karmas, being  in the form of omniscient with Absolute Perception, he enjoys infinite unrestricted bliss, free of senses.

This is description of supreme Samvar form  Bhava Moksha  which is cause for Dravya Karma Moksha.

The cause for Asrava in reality is Moha-raga-dwesha bhavas of Jiva. Gyani is devoid of them. In their absence the Asrava Bhava also is negated. In the absence of Asrava Bhava the Karmas also get negated. In the absence of Karmas, omniscience, Omni-cognition and infinite unlimited bliss is experienced free of activities of the senses. Hence salvation is attained even in the presence of body which is of the form of Bhava Moksha. “ How ?” If it is asked then the explanation is as follows:-

Here the ‘Bhava’ which is implied is the manifestation of consciousness sequentially in knowing manner obscured by the karmas. That Bhava in reality for worldly jivas is impure since it has been manifesting under the influence of fruition of Mohaniya karmas since eternal times. Therefore it is the means for Dravya Karma Asrava. However such Bhavas are attenuated  for the Gyani in the absence of Moha raga dwesha form manifestations, therefore the Asrava Bhavas are prevented. With the stoppage of Asrava Bhavas, with the destruction of Moha, the Gyani attains completely detached state. Now that Gyani in Ksheen Moha (12^th) Gunasthana within a period of AntarMuhurta manifesting in the form of pure knowing activity, with the simultaneous destruction of Gyanavarana, Darshanavarana, Antaraya karmas attains Keval Gyan. This Keval Gyan is permanent which knows all together hence does not require to pay attention to different subjects of knowledges sequentially. Therefore with the prevention of sequential activity in knowing the Bhava karmas are destroyed. In the absence of karmas, he becomes Bhagwan, Omniscient, having Omni-Cognition, devoid of activities of senses, with unrestricted infinite bliss for ever.

In this way the form of supreme Samvar which is the cause for Dravya Karma Moksha and Bhava Karma Moksha was described.

Gatha 152: For the Sadhu manifesting in the form of his own nature, the Dhyan accompanied with darshan gyan and devoid of other dravyas is the means for Nirjara.

This is description of Dhyan which is the means for supreme Nirjara leading to Dravya Karma Moksha.

This describes the state of soul of Kevali Bhagawan wherein the gyan-darshanavaran has been destroyed and being of the form of pure knowledge and consciousness, without taking recourse to activities of the senses etc. form other dravyas, he is totally devoid of the interaction with any other dravya. Being stationary in own pure natural  consciousness form manifestations, that state can be described as Dhyan. That state of soul is described as nimitta for Nirjara since for him the previously accumulated karmas keep weakening and shedding.

Gatha 153: Such Jiva who has attained Keval Gyan, who is equipped with Samvar, attaining Nirjara of all karmas, separating from Vedaniya and Ayu Karmas, relinquishes the body form. In this way with the complete separation from all karma pudgalas, the Moksha is attained.

This is description of form of Dravya Moksha.

With the attainment of Bhava Moksha, Kevali Bhagwan has attained supreme Samvar due to which the future karma progeny has been stopped.  With the attainment of Dhyan which is the means for supreme Nirjara, the earlier karma progeny, whose duration is sometimes naturally of the duration of Ayukarma or sometimes made to be equal to the duration of Ayukarma by means of Kevali Samudghat, attains Nirjara.  Thus at the time of separation with body form at the last time, the complete separation of Vedaniya-Ayu-Naam-Gotra karma pudgalas from Jiva is dravya Moksha.

This concludes the description of Moksha Padartha.

Further this also concludes the description of elements of Moksha Marga in the form of nine Padarthas, subjects of Samyak Darshan and Samyak Gyan.

Now Choolika describing Moksha Marga in detail follows:

Gatha 154: The nature of Jiva is Gyan and unstoppable darshan which are inseparable  from the Jiva. The stationary incorruptible existence in those gyan and darshan has been told (By Jinendra) as Charitra.

This is description of the form of Moksha Marga.

The Charitra stationary in Jiva nature is Moksha Marga. The Jiva nature in reality is gyan darshan since they are inseparable from Jiva. The reason for gyan darshan being inseparable from Jiva is that the nature of Jiva comprises of specific consciousness form Gyan and general consciousness form darshan. Now stationary within those gyan darshan, the manifestations of the form of generation-destruction-permanence which are incorruptible with the manifestations of the form of raga etc., is Charitra; that only is Moksha Marga.

For the worldly people Charitra is of two kinds in reality- (1) SwaCharitra and (2) Para Charitra which are also well known as SwaSamaya (within self) and ParaSamaya (within others). Here the stationary existence in own nature is SwaCharitra while indulgence in external bhavas is ParaCharitra. Here the SwaCharitra, which is quite different from ParaCharitra and hence is extremely desirable, is the real form of Moksha Marga.

Gatha 155: Although from aspect of Dravya, the Jiva is stationary within nature, even then if he is engaged in non-stationary Guna-Paryaya then he is ParaSamaya. If he manifests in the form of stationary Guna-Paryaya then he is SwaSamaya and he attains salvation from karma bondage.

With acceptance of SwaSamaya and renunciation  of ParaSamaya the karmas are destructed – this is the essence of this Gatha which emphasizes that ‘the Charitra stationary within nature of the Jiva is Moksha Marga’. The worldly Jiva, from the aspect of Dravya, has the nature of being stationary within gyan darshan. However due to manifestations under influence of fruition of eternal Mohsniya etc., he manifests into the form of impure Upayoga. His bhavas under those conditions are worldly in nature having several forms which implies manifestations in non-stationary guna-paryaya forms, which only is described as ParaSamaya or ParaCharitra. On the other hand when the same Jiva, relinquishing  the manifestations under influence of eternal Mohaniya etc., manifests in extremely pure Upayoga form, then by acceptance of stationary bhava form of self, he manifests in the form of stationary Guna-Paryaya which is SwaSamaya or SwaCharitra.

Therefore, howsoever if the Jiva ignites the flame of Samyak Gyan and relinquishing ParaSamaya he embraces SwaSamaya then definitely he attains salvation form karma bondage. Hence it can be concluded that the Charitra stationary within nature of Jiva is the Moksha Marga.

Gatha 156: The Jiva who engages in raga i.e. with corrupted Upayoga in other dravyas and manifests in the form of Shubha or Ashubha bhavas, then such jiva is corrupted from SwaCharitra and manifests in ParaCharitra form.

This is description of the form of manifestation in ParaCharitra.

The Jiva who, under the influence of fruition of Mohaniya, manifests in the form of corrupted Upayoga and therefore embraces Shubha or Ashubha bhava with respect to other dravyas, then that Jiva is said to be corrupted from SwaCharitra and follower of ParaCharitra. This is so since the pure Upayoga form manifestation in own dravya is SwaCharitra and manifestations in other dravya with corrupted Upayoga (with the nimitta of karma fruition) is ParaCharitra.

Gatha 157: The Bhava which causes asrava of punya or Pap for the soul, that bhava is the means for ParaCharitra for the Jiva- thus it has been described by Jina.

Here manifestations in the form of ParaCharitra, being means for the bondage of karmas, is negated for being Moksha Marga.

In reality the Shubha form corrupted Bhavas are Punya Asrava and Ashubha form corrupted bhavas are Pap Asrava. The Jiva, who manifests in such Punya or Pap bhavas which lead to Asrava of karmas, is declared to be ParaCharitra with those bhavas by the Jinendra. Hence it is concluded that manifestations in ParaCharitra form is path for bondage and is not Moksha Marga.

Gatha 158:  He who manifests in the form of detachment with respect to all and indifference towards all and knows and sees the soul being stationary of the form of gyan-darshan nature, that Jiva manifests in SwaCharitra form.

This is description of the form of one manifesting in SwaCharitra.

The Jiva, who manifests in the form of  complete detachment being of the nature of uncorrupted Upayoga and indifference towards other dravyas due to his nature of being different Upayoga  from others, who knows and sees the soul to be of the nature of gyan darshan in stationary manner ; that Jiva really follows SwaCharitra; since in reality immersing  within knowledge-darshan form soul and remaining in that state is SwaCharitra.

Gatha 159: The one who manifests in the form devoid bhavas pertaining to other dravyas, treating the gyan darshan as one with the soul, he conducts in the form of SwaCharitra.

This is description of shuddha SwaCharitra manifestation form Marga.

Those Yogindras who remain detached with respect to overtures of Moha etc. and remaining devoid of bhavas pertaining to external dravyas, keeping own dravya only to be a paramount subject of contemplation, treating own nature form darshan and gyan to be indifferent from the soul, they practice SwaCharitra in reality.

In this way the Moksha Marga was described from the aspect of Nishchaya Naya which is based upon pure dravya wherein the means of the form of Moksha Marga and the objective (Moksha) are not different i.e. pure soul form ( paryaya manifested in the pure soul form). Earlier in 107^th Gatha the Moksha Marga was described from aspect of Vyavahara naya, wherein the means and objectives were different e.g. belief in nine Padartha, knowledge of them and five supreme vows form conduct. Its not that they contradict each other since similar to gold and gold-stone the Nishchaya and Vyavahara share the relationship of objective and means. Just as gold-stone is means for gold from aspect of Vyavahara naya, in the same way from aspect of Vyavahara naya the Vyavahara Moksha Marga is means for Nishchaya Moksha Marga. Therefore the means for Moksha is dependent upon both the nayas.

Q: Only truth should be described; why unreal Upacharita ( figurative) conception is described?

A: How does one explain the form of lion to someone who has never seen one? The form of lion is described figuratively by comparing with that of the cat and then told the differences between the two. This is what is Vyavahara naya. Now if someone believes the form of cat itself to be that of lion then he was not worthy of explanation itself. In the same way Vyavahara provides a means for communication without which the Nishchaya cannot be propounded. Hence both serve their purpose. Similarly the Vyavahara statement is that auspicious conduct of supreme vows etc. in sixth Gunasthana are means for Nirvikalpa  pure manifestations in seventh Gunasthana. It implies that the purity of the soul attained in sixth gunasthana are the means for the nirviklapa pure manifestations attained in seventh gunasthana.

To be concluded…..

Panchastikaya Sangrah…..10

 

Gatha 133: Since the fruition of karmas are experienced by the Jiva in the form of happiness or unhappiness by means of objects which are sensed by the corporeal touch etc. senses, hence karmas are corporeal.

This is intimation of karmas being corporeal.

The results of karmas are experienced by jiva in the form of happiness or unhappiness which themselves are caused through corporeal objects and sensed by corporeal senses hence it can be inferred that karmas are corporeal. This is explained as follows: Just as rat poison is corporeal , the karmas are corporeal. The effect of rat poison is swelling in the body, fever etc. which is corporeal and is experienced by the corporeal body. Hence it can be inferred that rat poison is corporeal. In the same way the fruition of karmas is corporeal which is sensed by means of corporeal senses.

Gatha 134: Corporeal touches corporeal and corporeal gets bonded with corporeal. The non-corporeal jiva provides space to corporeal karmas hence corporeal karmas accommodate the Jiva. (Thus both of them accommodate each other)

This is information on the type of bondage of corporeal karmas with corporeal karmas and non corporeal jiva with corporeal karmas.

Here in this Lok, the worldly jiva is existent along with corporeal karmas since eternal times in the form of a continuum. Having the quality of touch etc., he contracts future corporeal karmas which being corporeal, gets bonded due to their quality of wetness etc.. This is the type of bondage of corporeal karmas with corporeal karmas.

Further the bondage of non corporeal jiva with corporeal karmas is explained- From the aspect of Nishchaya naya, the Jiva is non corporeal, but on account of nimitta of his eternal corporeal karmas, he manifests in forms of raga-dwesha which induces a form  of wetness to accommodate the corporeal karmas. Further due to the nimitta  of those raga-dwesha form manifestations, the Gyanavarana etc. form corporeal  karmas are resulted which  are attracted towards the Pradesh of Jiva in specific manner resulting in colocation. This is the form of bondage of jiva and corporeal karmas resulting in sharing the same space. In this manner the bondage (in certain  aspect) of Jiva with corporeal punya-pap karmas  does not get contradicted in any way.

Thus the description of Punya-pap padartha is concluded.

Next description of Asravya Padartha follows.

Gatha 135: The Jiva who has commendable raga, compassionate manifestation and absence of depravity in mind; punya asrava takes place for that Jiva.

This is the description of form of punya Asrava.

Three kinds of Shubha bhavas- commendable raga, compassionate manifestations and lack of depravity of mind, are nimitta for the dravya punya Asrava. These Shubha bhavas are Bhava Punya Asrava, since with the nimitta of their Yoga, the influx of Shubha karmas of pudgala occurs which are dravya punya asrava.

Gatha 136: Devotion towards Arhant-Siddha-Sadhus, proper efforts in following dharma and obedience of Gurus are the ‘commendable ragas’.

This is a description of nature of commendable ragas.

The devotion towards Arhant-Siddha-Sadhus, spirited efforts in practice of Vyavahara Charitra form dharma, following of Gurus and Acharyas with total obedience are commendable ragas since their subjects are commendable.

Such raga, in reality is present with Agyani who is primarily devotion spirited having coarse objectives. In the higher Gunasthanas,  even Gyani also practices it sometimes to prevent the unworthy ragas or to satisfy the high fever form raga.

Gatha 137: On observing the miserable, hungry, thirsty etc. the Jiva who experiences pain in the mind and deals with them with kindness; he has bhava compassion.

This is a description of form of compassion.

On witnessing some miserable person suffering with hunger etc., desire to negate the same with suitable means, causing perturbation of mind is compassion of the Agyani.

Compassion of Gyani is of the form of experiencing regret (in 4^th-5^th Gunasthana) on observing the sufferings of the world. Basically the attention of Gyani is towards attainment of own soul experience i.e. Shuddhopayoga. When he is not in that state, then on observing the miserable person he attempts to negate it within his limitations and experiences the spirit of detachment and sorrow. ( It is to be noted that Agyani has a delusion that I can negate other’s suffering while Gyani knows that one cannot change other’s destiny.)

Gatha 138: The aggravation in the mind of Jiva on account of anger, pride, deceit, greed are called as ‘depravity of mind’ by the Gyanis.

This is a description of form of ‘depravity of mind’.

The fruition of anger, pride, deceit, greed in the form of aggravation of mind is depravity of mind.  With weak fruition of the same passions the happiness of mind is non-depravity. That non-depravity is experienced by Agyanis on certain types of kshayopasham of passions. In the intermediate gunasthanas, sometimes Gyanis also experience it when they have not been able to withdraw the Upayoga completely away from manifestation in accordance with the  fruition of passions.

Gatha 139: Conduct with high degree of carelessness, wickedness, lust towards sensory subjects, causing misery to others, speaking ill of others etc. are means for Asrava of Pap.

This is description of the form of Pap Asrava.

Conduct with great deal of negligence, manifestation in wicked and lustful manner towards subjects of senses, causing grief to others and speaking ill of others – these five ashubha bhavas are nimitta for dravya pap asravas. Therefore these ashubha bhavas are  bhava pap asrava and with the nimitta of their yoga the influx of pudgala ashubha karmas form manifestation is dravya pap asrava.

Gatha 140: Four kinds of Sangyas (instincts), three leshyas (auras), sensory dependence, Art-Raudra dhyan (painful-cruel thoughts), knowledge engaged in ashubha activities with evil intent and Moha- all such bhavas are Pap generator.

This is description of Bhavas which lead to Pap- Asravas.

Four kinds of Sangya (instincts) of food-fear-copulation-possession which are generated with fruition of strong Moha karma; three kinds of leshyas of black-blue-grey nature generated due to yoga activities influenced by fruition of strong passions;  dependence upon senses on account of strong fruition of raga-dwesha; under influence of raga-dwesha the thoughts pertaining to mating with desires, separation of undesired, freedom from sufferings and future benefits which are called as Art-Dhyan ; under the influence of passions the cruel thoughts pertaining to enjoyments with violence, untruth, theft, possessions known as Raudra-Dhyan ; knowledge engaged in ashubha activities for no reason at all; the Moha genearetd with the fruition of Darshan-Charitra-Mohaniya karmas in general – all these are Bhava asrava in detail which give rise to dravya asrava.

In this way the description of Asrava Padartha is concluded.

Now description of Samvar Padartha follows.

Gatha 141: Those who follow the right path and the extent to which they control their senses, passions and Sangyas (instincts), to the same extent the leakage of Pap asrava is prevented.

Immediately after Pap, the description of Samvar of Pap only is narrated here.

The path is to engage in Samvar only; with its nimitta the period for which the senses, passions and Sangyas are controlled to whatever extent, to that extent and for that duration the Pap asrava is prevented.

Earlier in Gatha 140, the senses, passions and Sangyas form bhava asravas were described as the nimitta for the dravya pap asrava; now in this Gatha, the control of the same i.e. senses, passions and sangyas form bhava pap samvar are described as the nimitta for dravya pap samvar.

Gatha 142: Those who do not have raga, dwesha or Moha towards all dravyas, for such Munis having equanimity towards happiness-unhappiness, Shubha or Ashubha karma asrava does not take place.

This is general description of the form of Samvar.

Those who do not entertain bhavas of raga-dwesha or Moha towards all other dravyas, such Munis for whom the consciousness is uncorrupted and therefore they treat happiness or unhappiness with equanimity; they do not have asrava of Shubha or Ashubha karma, instead Samvar only accrues. Therefore the prevention of bhavas of Moha, raga, dwesha is Bhava Samvar, and with their nimitta the prevention of influx of pudgala of Shubha-ashubha karmas form on account of Yoga is Dravya Samvar.

Gatha 143: The Muni, who remaining detached does not engage in yoga of punya-pap nature , then he accrues samvar of Shubha-ashubha bhava generated karmas.

The is specific description of form of Samvar.

The Yogi who remains totally detached and does not engage in yoga i.e. the activities of mind-speech-body pertaining to Shubha-manifestation  form punya or ashubha-manifestation form pap, then he accrues samvar of dravya karmas for which Shubha-ashubha bhavas function as nimitta, on account of absence of reasons for their generation. Therefore in this Gatha, the prevention of manifestations in the form of Shubha-ashubha nature which is Bhava-punya-pap-samvar should be treated as the prime reason for dravya-punya-pap samvar.

In this way the description of Samvar Padartha is concluded.

Now description of Nirjara padartha follows.

Gatha 144: The Jiva who engages in Tapas of various forms incorporating Samvar and Yoga (Shuddhopayoga), he definitely accrues Nirjara of several karmas.

This is description of the form of Nirjara.

Samvar is prevention of manifestations in the form of Shubha-ashubha nature and Yoga implies Shuddhopayoga.  The Jiva who is equipped with these two and engages in various types of external Tapas like Anashan (fasting), AvaMoudarya(less eating), Vritti Parisamkhyan ( certain resolutions prior to taking food), Ras-Parityag ( not consuming certain items), Vivikta Shaiyyasana ( sleeping in isolated place), Kaya Klesh ( enduring heat/cold) etc. and internal tapas like Prayashchit (repentance), Vinay (respect), Vaiya Vritya ( pious service to other saints), Swadhyaya (studies), Vyutsarga (renunciation) and dhyan(meditation) etc., that person definitely accrues Nirjara of several Karmas. Therefore it is told in this Gatha that the subsidence of the power of karmas by means of external and internal Tapas and enhancement of Shuddhopayoga by the same is Bhava Nirjara. Under their influence the separation of accumulated karma pudgalas partially is Dravya Nirjara.

Gatha 145: Equipped with Samvar, the Jiva who mediates upon the knowledge in unperturbed manner, experiencing the soul being a devotee of the highest state of the soul, he attains nirjara of karma particles.

This is the description of main cause of Nirjara.

The Jiva, who is already equipped with Samvar i.e. the complete prevention of Shubha-ashubha form manifestations,  who knows the nature of reality in the form of venerable-condemnable Tatvas, whose attention is now withdrawn from the other objectives and whose mind is now focused in attaining own objective, such jiva experiencing with his own soul, experiences the knowledge in his own unperturbed state without differentiating between the quality and its owner; that Jiva definitely manifests in detached state whose attraction towards moha-raga-dwesha has completely subsided; then it enables the earlier accrued  karma particles to shed away from him just as dust does not adhere to a pure sapphire pillar. 

In this way with this Gatha, it has been shown that the main cause of Nirjara is Dhyan.

Gatha 146: The one who does not have Moha-raga-dweshas and does not engage in Yoga i.e. activities of mind-speech-body are shunned; for him the fire of the form of Dhyan is ignited capable of burning Shubha-ashubha karmas.

This is description of form of Dhyan.

Manifesting within own pure nature with unperturbed consciousness is really Dhyan. The procedure for revealing Dhyan is now described. Firstly the Yogi, immerses his own Upayoga within own pure soul in stationary perturbation-free manner by preventing the manifestations of his upayoga to be influenced by the fruition of moha-raga-dwesha. Further that Yogi remains stationary within his own inactive conscious nature without activities of mind-speech-body , nor does he engage in activities in accordance with the fruition of karmas – thus remaining merely the knower of their fruition. At that stage the supreme objective form Dhyan is revealed which is capable of destroying Shubha-ashubha karmas like fire burns the fuel.

Further Acharya quotes:

Even in these times, the Munis who are purified with three jewel form Samyak darshan-gyan-charitra, contemplating of the soul, attain Indra and Lokantik Deva states and subsequently after completion of their term acquire  Manushya birth and  attain Nirvana subsequently.

Further he says:

There is no end to scriptures, time is short and we have little wisdom. Hence that only is worthy of learning which destroys the decrepitness - death.

Summary: The stationary manifestations of  perturbation free inactive consciousness is Dhyan. This Dhyan is means for Moksha.

Just as a small fire is capable of burning lots of grass and wood quantity in short period, in the same way stationary soul experience form fire of Dhyan, irrigated with ghee of the form of extraordinary incredible supreme bliss, ignited with strong winds of the form of relinquishment of vibhavas of the form of Mithyatva and passions etc., destroys the karma form fuel quantity of different primary and secondary nature in few moments only.

In this fifth Kaal of time  also Dhyan can be attained as per capability. In this period of time, the Shukla Dhyan is not present but Dharma Dhyan is possible. Even in these times, Jiva practicing Dharma Dhyan can attain birth of Deva and subsequently attaining Manushya birth attain Moksha. It is not so that highly learned people of scriptures only can practice Dhyan; those having limited but relevant knowledge of scriptures also can practice Dhyan. Hence those desirous of Moksha should practice Dhyan by following the meaningful preachment of description of pure soul, means of attaining Samvar-Nirjara and overcoming   old age and death.

{Here the point which has to be borne in mind is that the root cause of Dhyan is Samyak darshan without which Dhyan cannot be attained. After all, without realisation of uncorrupted inactive conscious pure soul, how can perturbation free manifestation be attained? Therefore those Jivas desirous of Moksha, should firstly understand the nature of substances of the form of dravya-guna-paryaya as described by Jina and then make all the efforts for experiencing the uncorrupted inactive conscious pure self. Subsequently only further efforts can be made for greater immersion within conscious self.}

This concludes the description of Nirjara Padartha.

Continued….