Kartikeya Anupreksha …05

 

The numbers of Jivas are described next. Firstly the numbers of Agni and Vayu Kaya jivas is told:

Gatha 147: The numbers of Agni and Vayu kaya jivas inclusive of Badar Paryapta Jivas  are innumerable part of cube of one Avali and little less than Pradesh of one Loka respectively.

Meaning: The Avali is unit of time which equals Jaghanya Yukta Asamkhyat samayas which is an intermediate innumerable number. Pradesh of Lokakash are also high innumerable number.

Now the numbers of Prithvi etc. jivas is stated:

Gatha 148: Prithvikayik, Jalakayik, Pratyek Vanaspatikayik, Sapratishthit  and Apratishthit and Trasa, all these are Paryapta and Aparyapta Jivas. All of them individually are equal to innumerable numbers of Jagat Shreni.

Meaning: Jagat Shreni is equal to length of Lokakash in vertical direction which is a high innumerable number.

Gatha 149: Pratyek Vanaspati and Badar Labdhi Aparyaptak Jivas are equal to  innumerable Lokas. In the same way the Sookshma Aparyaptak Jivas are equal to innumerable Lokas while Sookshma Paryaptak are numerical times of them.

Gatha 150: Siddha Jivas are infinite who are infinite times the Abhavya jivas.  Infinite times of siddha jivas are Nigod Jivas.

Gatha 151: Sammoorchhan manushya are innumerable part of Jagat shreni. All the garbhaj manushyas are numerous only.

Gatha 152: Deva, Naraki, Labdhi Aparyapta and Sammorchhan Manushya have an interlude. Remaining all jivas are continuous.

Meaning: From one paryaya to another and then return to same paryaya, the interval in between is termed as Santar (interlude). Here the interval is described from aspect of different jivas. When Deva, Naraki, Manushya or Labdhi Aparyaptak jiva is not born in some period, that is called interval. When there is no interval, it is called continuous. The interval of Vaikriyik Mishra Kaya Yogi Deva or Naraki is said to be 12 Muhurta ( 1 Muhurta= 48 minutes).When there in no one born, it can be  for a maximum period of 12 muhurta. For Sammoorchhan Manushya not to be born, the maximum period can be innumerable part of palyopam. All other jivas are born continuously without interval.

Now the comparability of numbers of jivas is described:

Gatha 153: The Naraki are innumerable times of Manushyas. The Devas are innumerable times that of Naraki. The Pratyek Vanaspati Jivas are innumerable times of Devas.

Gatha 154: 5,4,3 and 2 sensed Labdhi Aparyaptak jivas are somewhat higher than the previous ones in sequential order.

Gatha 155: 4, 5, 2 and 3 sensed Paryapta jivas are sequentially higher than previous one.

Gatha 156: Except for Sookshma jivas remaining are Badar jivas. Out of them one part are paryapta while innumerable times of them are aparyapta.

Meaning: In Badar jivas paryapta are few while aparyapta are very high in numbers.

Gatha 157: Out of sookshma jivas Aparyaptak are one  part while paryaptak are numerable times of them.

Meaning: In Sookshma jivas the Paryapta jivas are high in  numbers while aprayapta are fewer comparatively.

Gatha 158: In Devas, with respect to the last patal (level) i.e. Anuttar Vimana, the numbers are numerable times till that of Anat Swarga patal (level). Subsequently till the Soudharma swarga patal the numbers are innumerable times in each patal sequentially.

Gatha 159: With respect to seventh Narak, till the first Narak the Jivas are innumerable times of innumerable sequentially. Compared to first Narak the miseries are higher-higher in  lower levels.

Gatha 160: Compared to Kalpavasi devas, the bhavanvasi devas and Vyantar devas are innumerable times. The Jyotishi devas are numerable times  of Vyantar devas.

The Ayu (age) of ekendriya jivas is stated:

Gatha 161: The maximum ayu of Vanaspati Pratyek jiva is 10000 years. The maximum ayu of Sadharan Nitya Nigod,  Itar Nigod, sookshma and badar is AntarMuhurta (less than 48 minutes). Same is that of all the sookshma, Prithvi, Jala, Vayu, Agni Kayik jivas.

The Ayu of Badar Jivas is stated:

Gatha 162: The maximum Ayu of Prithvi and Jala Kayik badar jivas is 22000 and 7000 years respectively. The maximum ayu of Agnikayik jivas is  3 days and that of Vayukayik jivas is 3000 years.

The maximum Ayu of two sensed etc. is stated:

Gatha 163: The maximum Ayu of two sensed jivas is 12 years, that of three sensed jivas is 49 days. For the four sensed jivas it is 6 months and the maximum ayu of the five sensed jivas is three palyopam in context of BhogBhoomi.

Now the minimum ayu of all the tiryanch and manushya is stated:

Gatha 164: All the Labdhi Aparyaptak Jivas have minimum ayu of middle-lower-muhurta ( this is known as Kshudra-bhava which is equivalent to 1/18^th of one breath period). Of all the Karmabhoomi tiryanch as well as Manushya Paryapta jivas the minimum ayu is also middle-lower-muhurta ( this is larger than the previous antarmunhurta).

The ayu of Deva and naraki is stated:

Gatha 165: The maximum Ayu of Deva and Narki jivas is 33 sagar and the minimum ayu is 10000 years.

Note: This statement is with respect to general devas. Specifics should be seen from Triloksar etc. books.

Now the maximum and minimum size of ekendriya etc. jivas is stated in ten gathas:

Gatha 166: The size of one sensed foursome ( Prithvi, Jala, Vayu, Agni kaya ) Jivas minimum and maximum should be known as innumerable part of cubic Angula (finger). (Here the sookshma and badar, paryaptak and aparyaptak jivas body sizes are less and more,  even then they have been said to be innumerable part of cubic angul in general terms. Specifics should be known from Gommat Sar. The Angul should be taken to be Utsedh Angul which is equal to eight yava and not equal to Praman Angul). The maximum size in Vanaspati Kaya is that of Lotus flower which is little more than 1000 yojan.

Gatha 167: Amongst the two sensed on the conche shell is the biggest having its largest size as 12 Yojan long. Amongst the three sensed ones, the centipede is the biggest having the largest size as 3 kosh ( about 3 Km). Amongst the four sensed ones, the bee is the biggest having its largest size as one Yojan long. Amongst the five sensed, the crocodile is the biggest having the largest size of 1000 Yojan long. (These jivas are found in the last Swayam Bhoo Raman Dweep and Ocean)

The maximum size of Narakis is stated:

Gatha 168: In the seventh Narak the height of Naraki Jivas is 500 Dhanush. In the upper Naraks the height gets halved sequentially ( 6^th-250 Dhanush, 5^th- 125 Dhanush, 4^th 62.5 Dhanush, 3^rd-31.25 Dhanush, 2^nd- 15.62 Dhanush, 1^st-7.81 Dhanush respectively. There are 49 layers where the heights are different which should be known from Triloksar.)

The maximum size of Devas is stated:

Gatha 169: Amongst the Bhavanvasi the Asur Kumar have largest height of 25 Dhanush. For the remaining nine types of Bhavanvasi the maximum height is 10 Dhanush. The heights  of Vyantars is 10 dhanush while that of Jyotishi devas is 7 dhanush.

Now the heights of Devas of Swarga is stated:

Gatha 170-171: The maximum heights of the Devas in different swargas is as follows: Soudharma-Aishan-7 hath (arm length), Sanat kumar-Mahendra- 6 hath, Bramha-Bramhottar-Lantava-Kapishtha-5 hath, Shukra-Mahashukra-Shatar-Sahasrar-4 hath, Anat-Pranat-3 ½  hath, Aran-Achut-3 hath respectively. In lower, middle and upper Graivaiyaks , Nine Anudish and five Anuttars it is sequentially 2 ½, 2, 1 ½, 1, 1 hath (arm length) respectively.

Now in Bharat and Airavat kshetra the heights of Manushya is stated as a function of time:

Gatha 172: In the first period of Avasarpini the height of Manushya is 3 kosh. At the end of 6^th period, the height becomes 1 hath high. In the sixth period the jivas are naked only.

The minimum size of Ekendriya jivas is stated:

Gatha 173: The size of all Labdhi Aparyaptak jivas is innumerable part of the cube of Angul. In this also lot of variations are there. ( The 64 divisions of the body sizes are described in Gommatsar.)

The minimum size of two sensed jivas etc. is stated:

Gatha 174: 2, 3, 4 and 5 sensed paryapta jivas have minimum body size of innumerable part of cubic angul . That too is numerical times sequentially more with respect to lower order.

Meaning: The minimum size of 3 sensed is numerical times that of 2 sensed. 4 sensed is numerical times of 3 sensed. 5 sensed is numerical times that of 4 sensed.

The types of 2 sensed etc. jivas having the least body size are described:

Gatha 175: Amongst 2 sensed jivas Anuddhari jiva, amongst 3 sensed Kunthu jiva, amongst 4 sensed jivas Kanmakshika, amongst 5 sensed jivas the type of crocodile named ShaliSiktha is said to be the smallest.

The limits of the Jiva body size are stated:

Gatha 176: Jiva has the capability of contraction, expansion, dharma and occupancy due to which he is of the size of the body or he can be up to the size of loka.

Meaning: Jiva occupies innumerable Pradesh  which are same as that of Lokakash. At the time of Kevali Samudghat, he carries out Loka Pooran ( fills entire loka). Jiva having capability of contraction, expansion occupies the body attained while at the time of Samudghat he expands beyond the body.

In some other faiths, Jiva is said to be always omni-present which is negated:

Gatha 177: If the Jiva were omni-present then the pains and pleasures pertaining to all the areas would be experienced by him, but the same is not seen. Therefore the Jiva is of the size of the body only.

Gatha 178: Just as fire is hot by nature, in the same way the jiva is of the nature of knowledge. Therefore he is gyani with that knowledge, both occupying the same space.

Meaning: Naiyayik etc. believe Jiva and knowledge to have different space therefore soul is different from knowledge. Only by conjunction of samavaya, he has become one, just as one is called rich with wealth, in the same way he is called gyani. This is incorrect. Just as fire and heat occupy the same space, in the same way the soul and knowledge have complimentary relationship.

The flaw in believing separation of two is explained:

Gatha 179: If Jiva is totally different from knowledge then the distinction between the virtues and the virtuous one would be lost.

Meaning: This Jiva is substance and knowledge is his virtue, such bhava would not exist.

If someone asks that without distinction between the virtue and virtuous why two names are stated, then it is explained:

Gatha 180: The separation between jiva and knowledge as virtuous and virtue is carried out in certain aspect. ‘the one who knows that alone is knowledge of the soul’ – such distinction can be made.

Meaning: If they were totally separate then ‘ the one who knows that is knowledge’ such identity cannot exist. Therefore in certain aspect virtue and virtuous are separated but they do not have separation of Pradesh.

In this manner in several faiths, the virtue and virtuous are believed to be totally separate and therefore the Jiva and knowledge are believed to be separate- this faith is negated.

Now believers of Charvak faith believe knowledge to be deformation of Prithvi etc. – such belief is negated:

Gatha 181: The followers of Charvak believe knowledge to be contortion of Prithvi etc. five substances. That Charvak himself is controlled by demons because jiva is not seen to be without knowledge anywhere.

The flaw in the above belief is explained:

Gatha 182: This jiva is existent form and consciousness form which is famous by direct Praman (knowledge) of experience. That Charvak does not believe Jiva to be existent , he is foolish. The one who does not believe Jiva,  nor knows him then how does he establish his absence?

Meaning: The one who does not know Jiva at all then he cannot establish his absence also. The one proposing his absence is also Jiva since without existence, the absence cannot be stated.

By means of logic, the existence of jiva is explained to followers of that faith:

Gatha 183: If Jiva were non existent then who would know the pains and pleasures of self and who would know the subjects of senses etc. specifically?

Meaning: Charvak accepts only Pratyaksha (direct) Praman (knowledge). He knows his pains and pleasures as well as subjects of the senses directly hence that is Pratyaksha. Now who gets Pratyaksha Praman without availability of Jiva ? This establishes the existence of jiva surely.

The existence of soul is established:

Gatha 184: Jiva has the nature of contemplation. That contemplation is of the form of pains and pleasures. The one who knows those pain and pleasure form contemplations is the jiva. Although he is in conjunction with the body, even so the one who knows is the Jiva.

In conjunction with the body, the jiva carries out all activities:

Gatha 185: Since Jiva carries out all the activities in conjunction with the body hence people believe the body and jiva to be the same.

Meaning : People can not see the body and jiva to be different and they are observed as one. The activities are also observed in conjunction only hence they believe both to be the same.

Now the characteristics to realise jiva as different from body are highlighted:

Gatha 186: In conjunction with body only Jiva observes the objects with eyes, in conjunction with the body only jiva hears words by ears. In conjunction with the body only jiva eats with his mouth, tastes with his tongue. In conjunction with the body only jiva travels with his feet.

Meaning: If jiva were non existent in body then corporeal body cannot engage in observing, tasting, hearing, travelling etc. Hence it establishes that jiva is different from the body and he only engages in all these activities.

People not knowing the distinction  of jiva and body believe jiva to be same as body:

Gatha 187: People believing oneness of body and jiva think that I am king, I am servant, I am rich, I am poor, I am weak, I am strong etc. . Thus they do not know the distinction of body and jiva.

Now the activities of Jiva are described in next four gathas:

Gatha 188: Since this Jiva believes all karma and nokarma etc. to be his activities, therefore he is their doer also and he manifests in the world form. On the other hand with the attainment of kaal labdhi ( opportune moment) he attains Moksha also himself.

Meaning: Some think that the activities of pains and pleasures of this jiva are carried out by Ishwara etc. someone else, but it is not so. He himself is the doer. All activities are carried out by him and thus he manifests in Sansar form himself. With the attainment of Kaal Labdhi he attains Moksha also himself. For all activities, the availability of dravya,  kshetra, kaal and bhava form material is in nimitta form.

Gatha 189: Since Jiva enjoys fruition of karma in the world, hence he is enjoyer also. He alone enjoys the fruition of different kinds of karmas in the form of pains and pleasures.

Gatha 190: When this jiva manifests in strong passion form then that jiva only is pap and when he manifests in Upasham ( subsidence)  bhava form (with weak passions) then that jiva only is punya.

Meaning: With high intensity of anger, pride, deceit, greed the manifestations are in pap form while with low intensity of them the manifestations are in punya form. Along with manifestations the jiva are called to be punya jiva or pap jiva. 

The same jiva is called punya jiva and pap jiva in accompaniment of both kinds of manifestations. The principle is as follows- If the jiva is having Samyaktva then with elimination of strong passions, he is called punya jiva. For the Mithyadrishti jiva, without differentiating knowledge the roots of the passions are not destroyed. Hence even though his manifestations are seen to be in subsidence form, even then he is said to be pap jiva.

Gatha 191: When this jiva traversing in the boat of the form of jewel trio crosses the worldly ocean, then that jiva only is said to be great Tirtha with jewel trio.

Meaning: The one who swims and by which one crosses is called Tirtha. This Jiva crosses by means of jewl trio form boat and functions as nimitta for others to swim across, hence that Jiva only is called Tirtha.

Continued…..

Kartikeya Anupreksha …04

 

10. Loka Anupreksha (Contemplation of Loka)

Before proceeding in this Anupreksha, it would be in order to understand some definitions of Maths related to Lokakash. These are briefly described below:

Numbers: The numerable numbers have three divisions namely minimum, medium and maximum. Minimum is number two while maximum is one less than Innumerable. Innumerables have three types called Parita Asamkhyat , Yukta Asamkhyat and Asamkhyata Asamkhyat. Each of these have three divisons called minimum, medium and maximum. Logically minimum Yukta Asamkhyat would be one more than maximum Parita Asamkhyat while minimum  Asamkhyata Asamkhyat shall on one more that maximum Yukta Asamkhyat. One more than maximum Asamkhyata Asamkhyat shall constitute minimum Parita Anant. The Anant ( infinite ) have also three types namely Parita Anant, Yukta Anant and Ananta Anant. In this way totally there are three types of numerables, nine types of innumerables and nine types of infinites, thus a total of 21 types of numbers.

It would be useful if the these two articles are read at this juncture to get some understanding of numbers as described in Jain scriptures.

Concept of Infinity in Jainism   

 Jain Mathematics: Numbers and Units of Space and time

 

The procedure for determining the minimum Parita Asamkhyat has been described by imagining four wells of one lakh yojan diameter each on ground having depth of thousand yojans each and filling the first with mustard seeds to the brim and forming a cone above it as well. This number has been computed to be having 46 digits. Now the process starts by creating an imaginary well having a diameter corresponding to geometrical progression of one lakh yojan, doubling each time computed by the 46 digit number. That is where the last of the seeds of first well would be emptied. This process is now continued by enlarging the imaginary well in geometric progression till the seeds are emptied a second time. Now this process is continued using the other three wells as counters wherein one seed is dropped each time one round of emptying of well with seeds is completed. When first well is filled then one seed is dropped in second and first is emptied and process restarted. When second well is filled then one seed is dropped in third well and second is emptied and process restarted. This continues till third well is filled. Now the process is restarted till fourth well is filled.  At this stage the imaginary well created is filled ( in imagination) with seeds and that number required to fill is Minimum Parita Asamkhyat. The relationship of this number with other Asamkhyat numbers and Anant are provided in the articles referred above.

The time is period is measured in terms of Upama Maan which measures innumerable years in terms of Palyopam and Sagars. These are also described in the references give above. With this as background we can now proceed towards Loka Anupreksha.

The form of Lokakash is described:

Gatha 115: The volume of Akash dravya comprises of  infinite Pradesh. Right in the middle of it is the Loka which has not been created by anyone, nor is it supported by any Harihar etc.

Meaning: In other faiths  it is said that Bramha is the creator of Loka, Narayan (Vishnu) protects it, Shiva destroys it and tortoise along with Shesha Naga are supporting it. When Pralaya ( end of the world) occurs then everything gets destroyed and only Bramha remains in existence. Then out of the existence of Bramha the world gets created again. All these are imaginary and this Gatha negates them all. Loka has not been created by anyone, no one supports it and no one destroys it. The nature of  thing is as seen by the omniscient only. 

Gatha 116: Jiva etc. all dravyas occupy a common space called Loka. All these dravyas are permanent and so is Loka too.

Meaning: The conglomeration of six types of dravyas is defined as Loka. Each of the dravya is permanent hence Loka is permanent too.

If someone argues that if everything is permanent then who gets generated and destroyed ? This is explained:

Gatha 117: Dravya has the nature of manifestation hence they manifest at every moment. Due to this nature the Loka should also be known to be of the nature of manifestation.

Meaning: Dravya has the nature of manifestation. Loka is conglomeration of dravyas. Since dravyas have the nature of manifestation, the loka also has the nature of manifestation. What is manifestation ? Manifestation is paryaya. The change in the state of dravya from one state to other is paryaya. For example the mud was in block form and it changed into pot. This way the manifestation should be understood. The shape of Loka is permanent and the paryayas of dravyas keep changing, from this aspect it manifests.

The volume of Loka is described:

Gatha 118: The dimension of Loka in East West direction, at the bottom of the Loka is seven Raju which reduces to one Raju in the middle. Then it increases up to five Rajus till Bramha Swarga. Then it again reduces to one Raju till the end of the Loka.

Meaning: In the east-west direction in the lower half of the Loka the width of Loka is 7 raju. It keeps reducing till the middle of Loka to one Raju. Subsequently it increases to five rajus upto Bramha Swarga. Later it reduces again till it becomes one Raju. In this manner Loka  has the shape of one and a half mridanga ( a playing drum ).  

Now the dimensions in North South and height are described.

Gatha 119: The height of the Loka is fourteen Rajus. In North-South direction the width is everywhere seven Rajus. The volume of Loka is cube of seven Rajus.

In North South the Loka has the width of seven raju everywhere. The height is 14 raju. The volume of the loka can be calculated to be 343 cubic raju where one cubic raju means volume of a cube of one raju length, breadth and height.

The divisions of the height are described:

Gatha 120: Below the Meru mountain, the Adho Loka ( lower Loka) is seven Rajus. The Oordhwa Loka (upper loka) above is also Seven Rajus. The Madhya Loka (middle loka) is equal to the height of Meru.

Meaning: below the Meru mountain the Loka has Adholok of seven raju height. The Oordhwa Loka also has seven raju. The middle Loka has one lakh yojan which is same as height of Meru. In this way the divisions of the three lokas should be understood.

Meaning of Loka is described:

Gatha 121: Where Jiva etc. form substances are observed, that is known as Loka. At the peak of the same, infinite Siddhas are stationed.

Meaning: By definition Loka is one where the Jivas etc. dravyas are seen to be present. At the top of it, pure jivas devoid of karmas and present along with infinite qualities and indestructible infinite bliss for ever are present.

Now the six types of dravyas of Loka are described. Firstly Jiva dravya is stated:

Gatha 122: This Loka is filled everywhere with Ekendriya Jivas having five forms of bodies namely Prithvi (earth), Jala (water), Agni (fire), Vayu (air) and Vansapati (vegetable). The Trasa jivas ( 2-5 sensed jivas) are existent in Trasa Nadi and not outside it.

Meaning: The Jiva dravya has the characteristics of Upayoga (attention) and all have the nature of manifestation in general similar. However they are different with respect to their size and shape and nature and are infinite. Out of then the one sensed are in entire Loka. The 2,3,4,5 sensed are existent only in Trasa Nadi.

The differentiation of Badar and Sookshma is stated:

Gatha 123: Jivas residing with support (of air, water, earth etc.) are badar (large) which can be paryapta (complete) or aparyapta (incomplete). The Sookshma (small) jivas are everywhere in Lokakash who do not need any support which are of six kinds.

Which are the Badar and Sookshma Jivas ?

Gatha 124: Prithvi, Jala, Agni, Vayu these four can be Badar as well as Sookshma. The fifth Vanaspati has two types namely Pratyek (individual) and Sadharan (common).

The divisions of Sadharan and Pratyek are stated:

Gatha 125: The Sadharan jivas are of two types. 1. Nitya Nigod and 2. Itar Nigod. Both of them are badar as well as sookshma. All other Pratyek vanaspati are badar only.

Meaning: Sookshna Jivas are stated to be of six kinds. Out of then Prithvi, Jala, Agni, Vayu have been described earlier. Adding to these four, the Nitya Nigod and Itar Nigod forms, totally six types of Sookshma Jivas exist. Rest are all Badar only.

The form of sadharan ( common) is described:

Gatha 126: Those infinitely infinite Jivas who have common food, breath, body and ayu are known as Sadharan (common).

Quote from Gommatsar-

When one sadharan Nigod jiva takes birth, along with him infinitely infinite jivas take birth and when one Nigod Jiva dies, along with him infinitely infinite jivas die having same ayu.

Meaning: When one Jiva takes food, it is the food for infinitely infinite Jivas, when one jiva takes breath, it is the breath for infinitely infinite jivas, the body of one jiva is also body of infinitely infinite jivas, the ayu of one jiva is also the ayu of infinitely infinite jivas. In this way they have commonality in Sadharan jivas.

The forms of sookshma and badar is described:

Gatha 127: Those Jivas who are not blocked by Prithvi, jala, agni, vayu are  known as sookshma. Those who get blocked should be known as badar.

Pratyek and Trasa are described:

Gatha 128: Pratyek Vanaspati is also of two kinds. 1. Along with Nigod jivas  2. Without Nigod jivas. Trasa are also of two kinds. 1. Vikal traya ( two, three, four sensed jivas)  2. Panchandriya.

Meaning: The Vanaspati which supports Nigod Jivas is Sadharan and also called as SaPratishthit. The one which does not support Nigod jivas is Pratyek and also known as Apratishthit. Two sensed and above are called Trasa.

The divisions of Panchendriyas are described:

Gatha 129: Panchendriya Tiryanch are also of three kinds namely Jalachar (aquatic), Thalachar (earth borne) and Nabhachar (air borne). All of them are of two kinds 1. With mind (sangyi) and 2. Without mind ( Asangyi).

Their divisions are stated:              

Gatha 130: These six types of tiryanch are divided into two types namely Garbhaj (uterus born) and Sammoorchhan ( spontaneous generation from surroundings). Out of these the tiryanch of bhogbhoomi are thalachar and nabhachar , not jalachar. Further they are Sangyi only and not asangyi.

Now 98 types of Jiva Samasas (classification of living beings) and 85 types of Tiryanch are described:

Gatha 131: Garbhaj are  of eight kinds which become sixteen by dividing into paryapta and aparyapta. Sammoorchhan are of 23 types which have divisions of paryapta, aparyapta and labdhi aparyapta which make 69 categories. This makes a total of 85 types of tiryanch.

Meaning: Firstly karma Bhoomi garbhaj jivas are divided into jalachar, thalachar, and nabhachar three categories which become six in the forms of sangyi and asangyi. By including the sangyi thalachar and nabhachar of bhogbhoomi, these become eight types. All these have divisions of paryapta and aparyapta which make them sixteen. Sammoorchhan are Prithvi, jala, agni, vayu, nitya nigod, itar nigod which become twelve in the categories of sookshma and badar. Vanaspati has two divisions Sapratishthit(which support nigod jivas) and Apratishthit ( which does not support nigod jivas). Adding these two it becomes fourteen types. Adding three divisions of Vikalatraya makes it seventeen. Panchandriya jivas of karmabhoomi have categories of jalachar, thalachar, nabhachar into types of sangyi and asangyi which are six. Adding these six it makes twenty three categories. By dividing into categories of paryapta, aparyapta and labdhi aparyapta it makes it 69 categories. Thus totally 16+69 makes it 85 categories.

Gatha 132: The Manushya are resident in Arya khand, Mleccha khand, bhog Bhoomi and kubhog Bhoomi, wherein they have divisions of paryapta and nivratti aparyapta which makes it eight categories.

Gatha 133: Sammoorcchan manushya are born in Arya Khand only and they are Labdhi Aparyapta only. The Naraki and Deva are divided into Nivratti aparyapta and paryapata which makes them four types.

Meaning: In this way eighty five types of tiryanch, nine types of manushya and four types of deva and naraki makes then total 98 divisions. These are known as Jiva Samas (classification).

Now paryapti is described:

Gatha 134: The capability of manifestation of jiva in the form of ahar ( food), sharir (body), senses, breathing, speech and mind are known as six kinds of paryapti.

Meaning: In  accordance with the fruition of karmas, the capability of jiva to consume food etc. is known as paryapti which are of six kinds.

The task of capability is described:

Gatha 135: The task  for the  completion of that Paryapti is the formation of pudgala matter in appropriate form which has been described as six kinds by Jinendra Bhagwan.

Gatha 136: The Jiva starts the process of completion of all the paryaptis simultaneously. Till the mind paryapti is not completed, he is called as Nivratti Aparyapta jiva. Upon completion of mind paryapti he is called Paryaptak.

Meaning: Here the mind paryapti has been described in the context of sangyi panchendriya jivas. In other books till the process of completion of body paryapti is not completed, jiva is called nivratti aparyapta.

The form of Labdhi Aparyapta is described:

Gatha 137: The Jiva who does not complete even one of the Paryapti and dies within 1/18^th of the breath period, is known as Labdhi Aparyaptak.

The numbers of paryapti of ekendriya jivas is told:

Gatha 138: Ekendriya, Vikalendriya and Sangyi jivas have sequentially four, five and six paryaptis. Labdhi Aparyaptak jiva is aparyapta only hence he does not complete even one.

Meaning: Here Asangyi is not told , but since sangyi has six , the Asangyi would have five only. Nivratti Aparyaptaks do not die before completion of paryapti while Labdhi Aparyaptak would not complete even one and die.

Now form of Prana and their numbers are described:

Gatha 139: In conjunction with mind, speech, body, senses, breathing and ayu, the jiva lives and  with their separation he dies. These are known as Prana which are ten in numbers.

The numbers of prana of ekendriya etc. are described:

Gatha 140: Ekendriya jiva have four Prana. 2, 3, 4 sensed, Asangyi and Sangyi Panchendriya jivas have sequentially 6,7,8,9 and 10 pranas. These pranas are pertaining to Paryapta stage of the jiva.

Pranas in the aparyapta stage are described:

Gatha 141: For both kinds of aparyapta i.e. Nivratti aparyapta and Labdhi aparyapta jivas having 1,2,3,4 senses, asangyi and sangyi panchendriya jivas have sequentially 3,4,5,6,7 pranas.

The location of Vikalatraya jivas is as follows:

Gatha 142: 2,3,4 sensed jivas are born in karma Bhoomi only and in the last half of the dweep (island) and in the last ocean.

Meaning: Karma Bhoomi are five Bharat, five Airavat, five Videh kshetras only. The last dweep is SwayamPrabha which has Swayam Prabha mountain in the middle. Beyond that mountain half of the dweep and the complete swayam bhoo raman ocean have vikala tray ajivas and not elsewhere.

Beyond the dhai (2 ½) dweep, the tiryanch exist whose arrangement is like Haimvat kshetra:

Gatha 143: Beyond the Manushya Kshetra i.e. beyond Manushottar mountain, till half of the last Swayam Prabha dweep, in all of the intermediate dweep and oceans the tiryanch exist similar to the tiryanch of Haimvat kshetra.

Meaning: Haimvat kshetra is Jaghanya ( lowest) bhogbhoomi. Beyond the Manushottar mountain there are innumerable dweep and oceans till the half of the last Swayam Prabha dweep; in all of them the conditions are like jaghanya (lowest) bhobhoomi. The age of the tiryanch is also similar to the Haimvat kshetra tiryanchs.

The location of Jalachar Jivas is stated:

Gatha 144: In the Lavanodadhi ocean, Kalodadhi ocean and the last Swayam Bhoo raman ocean there are Jalachar Jivas. In all of the intermediate oceans, there are no Jalachar Jivas.

The locations of Devas is described. Firstly that of the Bhavanvasi Vyantatars is told:

Gatha 145: In the Khar part and Pank part of the first Prithvi, bhavans (palaces) of Bhavanvasi devas and residences of Vyantar Devas are there. Further their residences are there in Tiryak Loka also.

Meaning: The first Prithvi named Ratna Prabha has thickness of one lakh eighty thousand Yojans. It has three parts. The Khar part is 16000 yojan thick. In this nine types of Bhavanvasi except AsurKumar have bhavan (palaces) and seven types of Vyantars except Rakshasas have residences. The second part is Pank which has 84000 yojan thickness wherein Asur Kumar Bhavanvasi and Rakshasa kula Vyantar reside. In the Tiryak Loka (Madhya Loka), in all the innumerable dweep and oceans the Bhavanvasi as well as Vyantars have residences.

Now the locations of Jyotishi, Kalpavasi and Narakis are described:

Gatha 146: The Vimans (ships) of Jyotishi devas are above the innumerable dweep and oceans form    Tiryak loka having the one Raju dimension. The KalpaVasi devas are in Oordhwa loka and Narakis are in Adho Loka.

Continued…..

Kartikeya Anupreksha ….03

 

                                    4. Ekatva Anupreksha ( Contemplation of Loneliness)

Gatha 74 :   Jiva takes birth alone only. He occupies the body in the womb alone only.  He alone becomes the child and he alone becomes adult. He alone becomes old inflicted with aging.

Meaning: Same jiva adopts different paryaya forms.

Gatha 75: Jiva alone becomes sick and he alone becomes conjoined with sorrow. That jiva alone gets heated with metal agony. Same jiva dies alone and the same jiva suffers the miseries of Narak helplessly.

Meaning: Same Jiva alone transforms into different miserable states.

Gatha 76: One jiva alone accumulates punya and the same jiva enjoys the different pleasures of Deva gati. That jiva alone destroys the karmas and same jiva alone gets Moksha.

Meaning: Same Jiva on accrual of punya goes to heaven and same jiva with destruction of karmas attains Moksha.

Gatha 77: When a relative is in the clutches of misery then in spite of seeing him suffer he cannot share least bit of his pain. Knowing this directly himself , he does not give up the attachment towards the relations.

Meaning: Own sufferings have to be experienced by self and no one can share. This Jiva is such an Agyani that in spite of suffering he does not relinquish the oneness with others.

In reality dharma alone is the company of jiva :

Gatha 78: The welfare of this jiva definitely lies in Uttam Kshama etc. form Dus Lakshan Dharma only since dharma only carries him to Deva Lok and dharma only destroys the miseries.

Meaning: Other than dharma no other benefactor of jiva exists.

Therefore Jiva should be recognised as different from the body:

Gatha 79: O Bhavya Jivas! Separate the Jiva alone from the body in every possible way . After realising the Jiva separately, all other dravyas become discardable within moments.

Meaning: When Jiva realises his own nature then all other dravyas appear condemnable. Hence the preachment is to know the own nature only.

5. Anyatva Anupreksha ( Contemplation of separateness)

Gatha 80: The jiva accepts body in the world which is different from self. The mother, wife, son etc. all are different. All these are attained in conjunction with karmas.

Gatha 81: In this way as described earlier, he knows all the external substances to be different from own self, even then knowing this directly, this foolish jiva engages in raga with respect to them. This is great folly.

Gatha 82: The Jiva who realises the nature of self to be different from that of the body in reality, meditates upon the own soul nature, for him the spirit of Anyatva (separateness) is meaningful.

Meaning: The one who realises the body etc. other dravyas to be different from self and experiences his own knowledge, bliss form nature, for him the Anyatva Anupreksha is successful.

                                    6. Ashuchitva Anupreksha ( Contemplation of Impurity)

Gatha 83: O Bhavya ! Know this body to be unclean . How is this body? 1. It is a mass of all despicable substances. 2, It is occupied by several types of Nigod etc form jivas and insects. 3. It is extremely stinking. 4. It is house of urine and excreta.

Meaning: This body should be known to be a conjunction of all the impure substances.

It is told that in the company of this body even the fragrant substances become stinking:

Gatha  84:  Even extremely pure and fragrant, pleasant dravyas also become extremely smelling, odious on application to this body. 

Meaning: Sandal, Camphor etc. substances on application to this body turn smelling. Tasty sweet food articles turn into excrement by eating . Other substances also turn untouchable in contact with the body.

Further impurity of body is elaborated:

Gatha 85: O Bhavya ! This body of Manushyas has been created unclean due to karmas. It is possible to imagine that this body has been so created for generation of detachment only, however these people develop attraction towards it only. So this is great ignorance.

Same meaning is strengthened further:

Gatha 86: In spite of directly observing this unclean body as described above, this Manushya engages in attachment towards it. Believing that such body he had not acquired earlier before, he serves it with great respect. This is great ignorance.

Therefore it is told that the one who gets detached from the body,  his Spirit of Ashuchi ( impurity) is successful:

Gatha 87: The Bhavya Jiva who having detachment towards other’s bodies (wife children etc.) does not have affinity towards own body and remains engaged in own soul nature, for him the spirit of Ashuchi is successful.

Meaning: On contemplation of differentiating knowledge alone if the detachment is revealed, then this spirit is successful.

7. Asrava Anupreksha (contemplation of influx of karmas)

Gatha 88: Mind, speech, body are yoga. They alone are asrava. How ? 1. The vibration of Pradesh of Jiva itself is Yoga. 2. The fruition of Moha with passions and 3. Without fruition of Moha also it is there.

Meaning: The vibrations in the Pradesh of the jiva with the nimitta of mind, speech and body is called Yoga and the same is called Asrava. In the chain of Gunasthana, till the tenth Sookshma Samparaya Guanasthana, the fruition of Moha occurs along with Mithyatva Kashaya wherever applicable and therefore they are known as Samparayik Asrava. Subsequently till the 13^th guanasthana, there is no fruition of Moha hence it is known as Iryapath Asrava. The manifestation of Pudgala Vargana in karma form is known as Dravya Asrava while the vibration of Pradesh of Jiva is known as Bhava Asrava.

Specifically the Asrava are with the fruition of Moha:

Gatha 89: The manifestations of the Jiva under influence of Moha fruition itself are Asrava. O Bhavya! Know this directly. These manifestations are of many kinds beginning with Mithyatva.

Meaning: The cause for karma bondage are Asrava. They are of five kinds namely Mithyatva, Avirat, Pramad, Kashaya and Yoga. Out of them the cause for bondage of sthiti (duration) and anubhag (intensity) are  Mithyatva etc. four only which incorporate fruition of Moha, while Yoga cause bondage only for one samaya without bonding sthiti and anubhag; hence it is not the prime cause for bondage.

Asrava is of two kinds divided into categories of punya and pap:

Gatha 90: Karmas can be divided into two categories of punya and pap. Their cause are also of two kinds namely Prashasta (auspicious) and Aprashasta (inauspicious). The weak manifestations of passions are Prashasta (Shubha) and strong manifestations of passions are Aprashasta (Ashubha).

Meaning: Sata Vedaniya, Shubha Ayu, High Gotra and Shubha Naam, these four are Punya form while other four Ghatiya karmas, Asata Vedaniya, Narak Ayu, Low Gotra and Ashubha Naam are Pap form. Accordingly Asrava are also of two kinds. Weak Kashaya manifestations are Punya Asrava while Strong Kashaya manifestations are Pap Asrava.

The weak and strong passions are elucidated with example:

Gatha 91: 1. Speaking words pleasant and beneficial to both friends and foes alike 2. Forgiving the scoundrels in spite of listening to his bad words 3. Embracing good qualities only from all Jivas – these are examples of weak passions.

Gatha 92: Praising own self, 2. Looking for faults even in the venerable people, 3. Keeping animosity for long – these are examples of strong passions.

Now it is told that for such jivas the contemplation of Asravas is meaningless:

Gatha 93: In spite of knowing this explicitly, if one  does not relinquish the manifestations worthy of renunciation, his contemplation of asrava is meaningless since it does not serve anything.

Meaning: Contemplating the Asrava Anupreksha firstly (1) one should give up strong Kashaya and secondly (2) meditate upon the pure nature of soul, then thirdly (3) all Kashaya should be renounced; then only such contemplation is successful, otherwise talks alone do not serve anything.

Gatha 94: The person who relinquishes the Mithyatva etc. form manifestations knowing them to be discardable caused due to Moha, meditating upon the Veetrag manifestations of Upasham form, his contemplation of Asrava is meaningful.

8. Samvar Anupreksha ( Contemplation of stoppage of karmas)

Gatha 95: Right belief, Desha Vrita, Maha Vrita and overcoming kashayas (passions) and stoppage of Yogas is described as Samvar.

Meaning: Five types of Asrava namely Mithyatva, Avirati, Pramad, Kashaya, and Yoga were named. Preventing then sequentially only is Samvar. How? The Mithytva was eliminated in fourth Gunasthana; there the Samvar of Avirat was attained. Partial absence of Avirat was attained in Desh Virat Gunasthana while total absence was achieved in Pramatta Gynasthana, wherein Samvar of Avirat was attained. In Apramatta Gunasthana the Pramad was eliminated thus Samvar for same was attained. In Ayogi Jina gunasthana the yogas were terminated hence their Samvar was attained. This is the sequence of Samvar.

Same is elaborated:

Gatha 96: Gupti (control) of mind, speech, body ; five Samiti ( disciplines) of Irya (walking), Bhasha (speech), Eishana (partaking food), Adan Nikshepan ( taking and putting of articles) and Pratishthapan ( body waste disposal); dus lakshan dharma of the form of forgiveness etc. ; twelve contemplations of Anitya etc.; overcoming hunger etc. form twenty two hardships ; five types of great conducts of the form of Samayik etc. – these are described as means for Samvar.

They are further explained:

Gatha 97: The prevention of Yoga is Gupti. Renunciation of Pramad (negligence) and carrying out activities with care is Samiti. Compassion is dharma and contemplation of the Jiva etc. form tatvas and own nature is Anupreksha.

Gatha 98: Enduring extremely dreadful, hunger etc. form hardships with detachment and upasham (pure)  bhavas is described as overcoming the Parishah (afflictions) by the wise saints.

Gatha 99: O Bhavya! Engaging the soul substance into the dharma and Shukla dhyans devoid of ragas etc. form blemishes, should be known as supreme conduct.

The one who does not follow such Samvar, he wanders in the world:

Gatha 100: The person who in spite of contemplating upon the means for Samvar as described above, does not conduct accordingly, he wanders in this world for very long surrounded with miseries.

What type of person attains Samvar? :

Gatha 101: The Muni who detached from the subjects of the senses, always engages the soul into the Samvar of subjects pleasant to mind, he attains Samvar explicitly.

Meaning: The one who blocks the subjects of senses and mind and immerses within his own pure nature, he attains Samvar.

9. Nirjara Anupreksha (Contemplation of shedding of karmas)

Gatha 102: Twelve kinds of tapas and spirit of detachment without desire of the subjects of the senses and without pride leads the Gyani to Nirjara.

Meaning: The one who engages in Tapa with knowledge, that Tapa leads to Nirjara. Agyani engages in fraudulent form of Tapa which results in  violence etc. form defects; such Tapa only leads to more karma bondage. Further he indulges in pride with Tapa treating other as small. If someone does not offer him obeisance etc. then he become angry with him. Such Tapa causes more bondage. Only pride free Tapa leads to Nirjara. The one who desires fame, benefit, pooja, sensory subjects etc. in this Lok or other Lok by means of Tapa, invites bondage only. The Tapa without desire only causes Nirjara. The one who carries out Tapa lusting for worldly pleasures, without his heart being pure, he does not attain Nirjara. Nirjara is attained with detachment, so it should be known.

Form of Nirjara is described:

Gatha 103: The intensity  of fruition of all the eight Gyanavarana etc. karmas is called as Anubhag (intensity). The shedding away of the karmas after fruition should be known as nirjara of karmas.

Meaning: The fruition and dispersion of Karmas is called Nirjara.

That nirjara is of two kinds:

Gatha 104: The Nirjara as described above is of two kinds. One is attained after completion of the term, second is attained by means of tapa prior to completion of term. The Nirjara on completion of term is  attained by jivas of all four Gatis while the second one is attained by Jivas who are Vrati (practitioner of disciplines) by means of tapa.

Meaning: Nirjara is of two types. The fruition and dispersion  of karmas on completion of their duration after giving their result is known  as Savipak Nirjara. This Nirjara is experienced by all the Jivas. On account of Tapa, the dispersion of karmas without completing their duration is known as Avipak Nirjara. This is attained by the practitioner of vows.

How  progressively the Nijara increases:

Gatha 105: As the Upasham (pure) Bhavas and Tapa of the Munis is on ascendency the Nirjara also keeps increasing. With dharma dhyan and Shukla dhyan the increase is significant.

The orders of increment are indicated:

Gatha 106-108: In the generation of Prathamopasham Samyaktva ( Samyaktva generated for the first time with Upasham bhavas) the Mithyadrishti Jiva, by means of three karan form pure manifestations attains Nirjara of innumerable order. Compared to it the Desha Vrati Shravak attains nirjara of innumerable order. Compared to him the Maha Vrati Muni attains innumerable times. Compared to him the one attaining Visanyojana ( elimination) of Anantanubandhi Kashaya attains innumerable times Nirjara. With respect to him the one achieving destruction of darshan moha attains innumerable times. Compared to him, the one ascending Upasham Shreni attains innumerable times in three gunasthanas. With respect to them , the nirjara is innumerable times in Upashanta Moha eleventh gunasthana. Compared to him it is innumerable times in the three gunasthanas of Kshapak shreni. With respect to them it is innumerable times in ksheen moha twelfth gunasthana. With respect to him Sayog Kevali attains innumerable times. Comapred to him the Ayog Kevali attains innumerable times. At each step the multiplier is innumerable times, hence it is called as Guna Shreni Nirjara.

How the higher Nirjara without Multiplication effect is attained:

Gatha 109: The Muni who tolerates abuses, disrespect inflicted by other Munis who are Sadharmi and endures the hardships inflicted by Devas etc.; thus conquers the Kashaya form enemy , he attains very large amount of Nirjara.

Meaning: Even if someone abuses, he does not indulge in Kashaya. If some blemish in conduct occurs and Acharya speaks harsh words for giving penance with disrespect, then he tolerates them without Kashaya. If some one induces calamities, then he does not respond with Kashaya. Such person attains great Nirjara.

Gatha 110: The Muni who accepts the hardships and afflictions as loans which he had accrued in the previous birth on account of indulging in pap karmas, therefore he should endure them now to pay back those loans and not get perturbed, he attains high degree of nirjara.

Meaning: If someone has to return the money borrowed in loan, then where is the cause for perturbation? With such thoughts, if some one tolerates calamities and hardships with equanimity then he attains great Nirjara.

Gatha 111: The Muni who believes the body to be cause of affinity, destructible and impure and contemplates of the pure, blissful, permanent darshan-gyan-charitra form soul at all times, he attains very high nirjara.

Meaning: The one who believes body to be cause for Moha , unstable and impure then one does not worry about it. When one contemplates of own nature then surely Nirjara is attained.

Gatha 112: The Sadhu who criticizes the mistakes committed by himself, highly respects directly or indirectly  other people having high qualities, conquers his own mind and senses and remains engaged in contemplation of the self; he achieves very high nirjara.

Meaning: If the Mithyatva etc. form flaws are disrespected then why should they be there? They would disappear.

Gatha 113: The Sadhu who engages in the activities pertaining to Nirjara as described above, his birth is meaningful and he alone attains Nirjara of pap karmas. For him only the intensity of punya karmas increases and he only attains supremely blissful Moksha.

Meaning: The one who engages in the activities resulting in Nirjara, his Mithyatva etc. Pap get destroyed and Punya flourishes. Enjoying the benefits of Swarga etc. he attains Moksha.

Describing supreme Nirjara, this narration is completed:

Gatha 114: The Muni who meditates of the soul again and again  remaining detached  with equanimity and conquers the senses and passions, he attains high degree of nirjara.

Meaning: The one who controls the senses and preventing Kashaya, engages in supreme Veetrag form soul meditation , he attains supreme Nirjara.

Continued…..