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…..