Atmanushasan (Discipline of soul)…..12

 

The Anekant nature of substance established by means of Praman

The Gyan as described above would be confusing – such doubt is dispelled:

Shloka 172: The same substance at the same time has all the three forms of generation-destruction-permanence , otherwise in the substance, without contradiction  from Praman, the realisation of ‘this is same’ and ‘this is different’  would not be possible.

Meaning: If the same substance is described, as being of this form as well as not being of that form, from the same aspect then it is delusion only. However if it is called from some other aspect then there is no contradiction. Just as some person is called as father of a person as well as son of the same person then it is delusion. However if he is called father of some person and son of another person then there is no contradiction. In fact the nature of the thing gets established.

The same substance is permanent as well as temporary also. Just as some person was poor earlier and now has become king, hence from the aspect of change of state he is different, hence ‘ he is different’ – this is believed. However from the aspect of Manushya nature , earlier also he was Manushya and now also he is Manushya – hence there is oneness , therefore ‘ he is the same’ – this is believed. This realisation is not contradicted by direct observation form Praman etc. The nature of thing appears to be such , hence the same person adopts generation-destruction-permanence forms at the same time. The moment the poor became king, at that moment the king state was generated, the poor state was destroyed and manushya nature was permanent. In the same way some jiva became Deva from Manushya , there from aspects of Manushya and Deva , ‘this is different’ – such realisation exists and from aspect of Jiva nature ‘ this is same’ – this is felt. In this way, at the same moment the Deva form is generated, Manushya form is destroyed and Jiva nature is permanent- these three states are existent.

In the same way Jivas etc. all substances have the manifestation in the form of generation-destruction-permanence at the same time having large or small paryayas. Thus the permanence and transitory nature in the same substance is  established.

In the same way the same substance should be treated as existent from aspect of own dravya-kshetra-kaal-bhava and non-existent from aspect of other dravya-kshetra-kaal-bhava. The same person is in the form of this dravya-kshetra-kaal-bhava while not in the form of other dravya-kshetra-kaal-bhava. Therefore the same substance is existent and non-existent at the same time.

In the same way the substance should be believed to be one from the aspect of owner and several  from aspect of constituents. Just as a person is said to be one from aspect of complete body while he is called several from  aspect of hands-feet etc. In this manner the thing is one and several at the same time.

In the same way the substance is the same and it is different also- such tattva is experienced. Thus the Samyak gyani jivas contemplate by means of shastras as well as from the aspect of applicable Praman without contradiction.

All substances  have opposing dharmas

Someone argues that the substance is not established to have generation-destruction-permanence since it has absolutely permanent etc. singular one form only. This is explained next:

Shloka 173: Substance is not absolutely permanent nor absolutely transitory. It is not absolutely knowledge form only nor it is absolutely abhava (absent) form, since absolutely indivisible singular dharma form appearance is contradictory; since the substance is in own form as well as not in the same form at the same time. The eternal nature of thing is like this only. Just as one substance is seen to be anekant (multi faceted ) form , the same way all substances should also be known.

Meaning: Substance is not absolutely one form only. From several aspects it is several forms also.

Followers of Samkhya, Naiyayik etc. believe the substance to be absolutely permanent while Bauddha followers believe it to be absolutely transitory. The Gyan Advait Bauddha followers believe only existence of gyan, the external things are not existent only- thus they believe. Shunyavadi Bauddha followers believe in absence of all substances. In this way different people believe the thing to be ekant form only, but the nature of thing is not so. By consideration the contradiction in such ekant is felt.

A single substance cannot have arth-kriya (practical activity)  without changing state hence how can it be absolutely permanent? In spite of having several forms, from aspect of permanence of some bhava, the substance always appears to be the same natured, hence how can it be believed to be absolutely transitory ?

In the same way the existence of gyan is apparent as well as that of external substances. If existence of external substances is not believed then gyan cannot be divided into Praman and non-Praman, therefore the gyan itself would become non-existent. The existence of things is directly observed, hence if they are treated as absent, then the absence is also denoted by words which are also substance and they too would be non existent and visible cannot be called a lie hence the thing is not absolutely absent form.

In the same way the thing is not absolutely ekant (singular) form. The thing is that form as well as not that form. The substance is permanent from aspect of dravya while from aspect of paryaya it is transitory. From the aspect of appearance in knowledge it is knowledge form only. From the aspect of external existent things it is not just knowledge form but external things form also. With respect to other dravya-kshetra-kaal-bhava being non existent it is absent form also , and with respect to own dravya-kshetra-kaal-bhava being existent it is not non-existent but  existent form only. In this way the eternal anekant form nature of thing exists.

In single substance the above mentioned anekant form is applicable. For example- the Jiva is permanent from aspect of consciousness etc. bhavas and transitory also from aspect of manushya-naraki etc. paryayas. From the aspect of shape of jiva apparent in the knowledge it is just knowledge form also. Jiva is independent substance with its own existence. With respect to dravya-kshetra-kaal-bhava of pudgala the jiva is absent also while with respect to own dravya-kshetra-kaal-bhava jiva is present also. In this way just as jiva is anekant form one substance, in the same way all substances are eternally one form from different aspects and not that form also. Therefore just as nature of thing is there, accepting it the same way results in Samyak Gyan , thus it should be believed.

The extraordinary nature of soul

If anekant is ordinary nature of all substances then what is the extraordinary nature of soul, by contemplating of which the soul practices for salvation. This is answered next:

Shloka 174: Knowledge is extraordinary nature of soul and the nature is indestructible. Hence rational people desirous of indestructible state should contemplate of the spirit of knowledge.

Meaning: As described in earlier shlokas the permanence-impermanence etc. dharmas are existent in all the substances equally i.e. they are ordinary dharmas. However gyan is seen only within the soul hence it is extraordinary nature of soul. With this characteristics only the existence of soul different from other substances is decided. This is a rule that so long as a thing is existent, its nature also remains present, since with the destruction of characteristics , the thing would also not remain existent.

Just as some person operates being owner of his own wealth then his state would remain as it is and if he operates  being owner of other’s wealth then his state would not remain as it is. In the same way the nature of soul is Gyan Samaysar hence he should manifest being the owner of his own gyan. ‘ These substances can manifest as they like, I am just their knower only’- with this spirit his state remains one form only, since gyan is nature of jiva which is never absent. Further, Jiva does not become owner of other inconsequential bhavas different than gyan, hence his state does not keep changing- remains one form.

The jiva who manifests being owner of nature of other dravyas, believes body, wife, son, wealth etc. to be his own while they manifest in their own ways; his state does not remain consistent, since the state of body etc. never remains consistent. With the change of their state, his own state changes – with such belief, it does not remain consistent. Therefore those who desire consistent state, they should take recourse to spirit of gyan.

Result of Gyan and glory of Moha

What would be the result of contemplation of bhavna form shruta gyan and Shukla dhyan having divisions of Prathaktva-Vitark and Ekatva-Vitark? This is answered:

Shloka 175: Definitely the result of Gyan is Gyan only which is praiseworthy and indestructible completely. It is a matter of great wonder that people desire some other results – this should be known as glory of Moha.

Meaning: The immediate result of rightly knowing the substances by means of Shruta Gyan is the knowledge of those substances only and the traditional result is Keval Gyan wherein all substances are known. In this way the fruit of gyan is gyan only, which is praiseworthy in all aspects, since by knowing the substances as they rightly are, it leads to perturbationlessness. This lack of perturbation is characteristics of bliss and all jivas desire bliss. This bliss does not have dependence etc. form blemishes. Other people desire sensual subjects form fruits- this is glory of Moha. Just as a patient suffering from itching enjoys tools for scratching, in the same way on account of Moha, with generation of desire-anger etc. form bhavas in the soul, this jiva likes wife-son etc. substances and he desires them. On witnessing the desire of fruits other than gyan in this jiva, the wise ones  are highly surprised. Just as the activities of a person influenced by ghost causes surprise to all, in the same way with the  activities of jiva inflicted by Moha surprises the wise ones.

Difference between Bhavya and Abhavya

What kind of fruits are attained by the Bhavya and Abhavya jivas engaged in the spirit of Shruta Gyan:

Shloka 176: The Bhavya jivas becoming blemish free like  real jewels in the shastra form fire get adorned with absolute purity while Abhavya Jivas remaining illuminated like coal remain corrupted only or turn to ashes.

Meaning : Just as the impurities of a jewel get destroyed with fire and it appears in pure form brilliantly, whereas the coal illuminates with fire but later it remains black only or turns to ashes. In the same way the dharmatma bhavya jivas with practice of shastras destroying blemishes of ignorance and ragas, attaining Siddha state in pure natured form become praiseworthy; while adharmi abhavya jiva knowing the substances by means of practice of shastras may become famous but he remains corrupted with ragas etc. form blemishes.

The procedure of Dhyan

The ingredients of Dhyan are described:

Shloka 177: Knowledgeable of  the spiritual state of the soul, Munis expanding the Samyak Gyan again and again, observing the substances rightly, eliminating raga-dwesha, engage in Dhyan.

Meaning: Atma Gyani jivas engage in Dhyan. Firstly they decide upon the forms of Jivas etc. substances by means of Agam-inference etc. form Samyak Gyan and with right belief they destroy raga-dwesha without generating raga-dwesha with external means and internal contemplations. With such ingredients Dhyan is attained because the immobility of Upayoga alone is Dhyan. With raga-dwesha the upayoga would wander in external substances then how can dhyan be practiced and without deciding upon the nature of substances the other dravyas would appear desirable-undesirable then how can raga-dwesha be eliminated ? Without engaging own Gyan in knowledge of substances, how can their nature be known? Therefore spreading the gyan in substances, deciding upon their true nature, eliminating raga-dwesha , contemplating upon a specific substance, withdrawing all other thoughts, this jiva attains Dhyan state. This Dhyan is real Moksha Marg. For this the Bhavya Jivas should acquire the above ingredients.

Nirjara of Agyani along with bondage of karmas

Here someone enquires that why should Dhyan be engaged in after elimination of raga-dwesha ? In reply it is told that these raga-dwesha cause bondage of karmas which are cause for worldly existence hence they should be eliminated before Dhyan:

Shloka 178: Just as the chord in a churner winds and unwinds, in the same way this Jiva engages in going-coming in this worldly ocean in the form of transmigration.

Meaning: So long as  the chord in the churner winds and unwinds, it keeps moving back and forth. In the same way in this worldly jiva the bondage of new karmas and nirjara (shedding) of old karmas keeps happening. Till then he continues transmigrating in narak etc. form paryayas. With fruition of past karma the ragas etc. are generated and with those ragas new karmas are again bonded. Therefore the raga etc. bhavas are cause for the worldly transmigration – this should be known.

Inspiration for Avipak Nirjara ( premature fruition of karmas)

Some Nirjara of karmas is cause for transmigration and bondage of new karmas for the jivas, while some Nirjara is not cause for bondage:

Shloka 179: Similar to the unwinding of the chord of the churner, with the opening of knots of karmas the jivas are bonded with karmas and transmigrate. Hence that know should be so opened that further karma bondage and transmigration does not result.

Meaning: The chord in the churner unwinds in two ways. One is such that it unwinds and winds simultaneously  so that it continues rotating. The second unwinding is such that it does not wind again and hence it does not continue rotating. In the same way the knots of karmas of the worldly jivas are opened in two ways i.e. the Nirjara occurs in two ways. One nirjara is such that with it the new bondage and worldly transmigration continues, while the second nirjara is such that with it the new bondage and worldly transmigration does not result  and salvation from karmas is attained.

Here it should be known that when past karmas upon fruition result in their fruit and shed, then the nirjara is Savipak ( fruition of karmas on maturity) which is cause for new bondage and worldly transmigration. When the past karmas shed without giving their fruit due to dharma practices, then it is Avipak Nirjara ( premature fruition of karmas) which is not cause for new karma bondage and worldly transmigration. Hence the karmas should be unshackled with Avipak Nirjara so that new karma bondage and worldly transmigration does not result.

Cause for bondage and salvation

How does the karma bondage entail and how it does not is described next:

Shloka 180: With activity and inactivity carried out with bhavas of raga-dwesha, bondage results while with activity and inactivity carried out with tatva gyan results in salvation.

Meaning: The manifestation of soul in any specific bhava is its activity while not manifesting in whichever bhavas is its inactivity. Here with fruition of moha, the fructifying raga-dwesha bhavas result in ashubha activities and inactivities of Shubha kind. These activities, inactivities result in bondage of the soul while with the weakening of moha fruition the tatva gyan results; hence with knowledge shuddhopayoga form activities result in inactivities of Shubha-ashubha bhavas. These activities-inactivities result in salvation of soul. Hence these should be practiced.

Causes for Pap, punya and salvation

What results in bondages of the form of pap and punya, and what results in elimination of both is answered next:

Shloka 181: Intellect of the nature of aversion towards qualities and attraction towards blemishes definitely generates Pap; on the other hand the intellect of the form of  attraction towards qualities and aversion towards blemishes generates punya. Intellect free of both enables salvation from punya and pap karmas.

Meaning: Upayoga is called as intellect. This upayoga is of three kinds. Ashubha Upayoga, Shubha Upayoga and Shuddha Upayoga. The bhava which results in benefit of the soul is quality and the one which results in harm is called blemish. With the bhavas of the form of dharma the soul is benefited hence bhavas which reinforce dharma are qualities. The adharma form bhavas result in harm to the soul hence bhavas opposing dharma are blemishes.

The jiva who has aversion towards qualities on account of fruition of intense Moha and attraction towards blemishes, that jiva has ashubha upayoga which results in pap bondage.

The jiva who has affection towards qualities on account of weak fruition of moha and aversion towards blemishes, that jiva has Shubha upayoga which results in punya bondage.

Q: How intellect of aversion results in punya bondage ?

A: Aversion on account of passions result in pap bondage only, however just as some person has aversion towards enemy of the friend, in the same way the one who has aversion towards opponents of the dharma, then in his intent there is affection towards dharma only, which results in punya bondage.

In this context the example in shastras is famous: Wild boar and lion were fighting. The intent of boar was to protect the Muni, hence after death he was born in fifth swarga as deva while the intent of lion was to kill Muni hence after death he took birth in fifth Narak.

In shastras also the Paps and Papi, both are condemned, hence (in some aspect) aversion also results in punya bondage. In this manner both Shubha and Ashubha Upayoga manifest along with raga-dwesha, therefore they are called as Ashuddha Upayoga. The jiva who does not have both these forms of raga-dwesha due to absence of Moha, he has Shuddha Upayoga. With that shuddha upayoga the punya and pap karmas get destroyed , new bondage does not accrue and past bondage is shedded as Nirjara.

In this way these three kinds of Upayoga should be known as the cause for punya-pap bondage and their elimination.

The cause for raga-dwesha

How does raga-dwesha get generated which are means for bondage, this is replied next:

Shloka 182: Just as seed results in root of tree and sprout, in the same way with the cause of Moha, the soul manifests in raga-dwesha form; hence those jivas who want to destroy raga-dwesha, should burn the moha with the fire of the form of knowledge.

Meaning: Mithyatva bhava having belief in false Tattva is described as Moha. Believing the substances to be favourable-unfavourable and therefore having affection-aversion towards them is raga-dwesha. With belief in false Tattva only the substances appear favourable-unfavourable, therefore just as seed is the prime cause for the root and sprout of the tree, in the same way the prime cause for raga-dwesha should be known as Moha.

Just as Jiva desiring to destroy the root and sprout has to destroy the seed, in the same way the jiva wishing to destroy the raga-dwesha has to destroy moha firstly. With destruction of moha , they gets destroyed automatically. After destruction of moha although the samyak Drishti may have raga-dwesha but they are like roots and leaves of an uprooted tree which remain green for sometime and would dry up pretty soon. In the same way the raga-dwesha shall also get destroyed soon. With presence of Moha, even though in same Mithya Drishti the raga-dwesha appear to be low externally, but they shall multiply soon just as with presence of seed the root and sprouts are seen less, but they shall soon grow. Therefore knowing Moha to be the root cause of raga-dwesha, it should be destroyed.

Just as fire burns the seed, in the same way the knowledge destroys the Moha. Knowing the true nature of Jiva etc. Tattvas by means of knowledge  the belief in false Tattvas gets destroyed. Hence one should practice the knowledge of Tattvas. With this alone all objectives get fulfilled.

The form of Moha and means for its destruction

What is the nature of Moha which is  seed form of raga-dwesha and what is the means for its destruction :

Shloka 183: The Moha form abscess is generated on account of previous planetary blemishes, deep, with movement, painful and can be removed with renunciation etc. form activities.

Meaning: Here with the example of abscess the nature of Moha is described.

Just as abscess is quite old, the moha is also eternal. The abscess is generated with fruition of pap with the nimitta of conjunction of harmful planets, in the same way the Moha is generated with the blemish of attachment towards other possessions. Just as abscess is quite deep, moha is also quite vast and insurmountable. Just as blood and puss keeps coming out from abscess, in the same way the Moha also makes jiva to traverse in Narak etc. Gatis. Just as abscess causes pain, the moha also results in restlessness. Just as abscess can be removed by application of ghee etc. and drawing of blood etc., in the same way the Moha can be overcome with detachment and renunciation of other dravyas.

Continued…..