Chapter X – Sarva Vishuddhi Dwar
Declaration
1. The
Moksha Adhikar of the Natak Samaysar granth has been completed. Now the Sarva
Vishuddhi dwar is described in brief.
Form of pure soul devoid of all
blemishes
2. Where it
is inappropriate to say for his capabilities that he is karta (doer) of karma
and enjoyer of karma, where distinction of panchendriya (five sensed) is not
applicable, who is devoid of all flaws, who neither bonds with karmas nor
separates with them, who is mass of gyan and known by gyan only, who is
pervasive in the Loka and is beyond Loka, who is venerable in the world, whose
nature is pure overflowing with consciousness, such swan i.e. the soul is
extremely holy.
Further
3. Who from
aspect of Nishchaya naya is always pure in the beginning, middle and end;
Pandit Banarasi Dasji says that such mass of consciousness soul be ever
victorious in the world.
In reality Jiva is not doer-enjoyer
of karmas
4. Jiva
substance is not karta of karma in reality nor is he enjoyer of fruits of
karmas. With Mithya Gyan he engages as karta-enjoyer of karmas. With
elimination of agyan he becomes non karta, non enjoyer of karmas.
Out of Agyan jiva is karta of karmas
5. If you
observe from aspect of Nishchaya naya, then the own nature of this soul is
supreme illumination form in which all the infinite qualities and paryayas of
all the six dravyas belonging to past, future and present periods are reflected.
The same jiva under worldly state appears to be karta of karmas by serving
Mithyatva, this service of Mithyatva is nothing but territory of Moha which
leads to Mithya conduct and corruption
of world in birth-death form. Therefore the subject of Vyavahara is impure nature of soul.
Just as Jiva is not karta of karmas,
the same way he is not enjoyer either
6. Just as
Jiva is not karta of karmas, in the same way he is not enjoyer of them. Under
influence of fruition of Mithyatva he is enjoyer of karmas and in the absence
of Mithyatva he is not enjoyer of them.
Agyani only is enjoyer of sensory
subjects but not Gyani
7. In the
scriptures the ignorant worldly jivas having ignorance of their own nature,
having spirit of oneness with Manushya etc. form paryayas at all times has been
called as enjoyer of sensory subjects, while gyani samyak Drishti being
detached from enjoyments has been called non enjoyer in spite of enjoying
sensory subjects. The Gyani people in this manner deciding upon the nature of
thing, relinquishing vibhava bhavas, embrace own nature and following the path
of worship of soul free of vikalpas and blemishes and by prevention of yoga,
they immerse within their own nature.
The reason for Gyani not being
doer-enjoyer of karmas
8. The Gyani
jiva is, adorned with symbol of consciousness, owner of own permanent nature,
having treasury of jewels of the form of qualities of knowledge etc., destroyer
of karma form diseases, favourite of gyani people, proficient in Moksha Marga,
distinct from body etc. form pudgalas, illuminator of gyan darshan , knower of
self and other tattvas, detached from the world. Being devoid of oneness with the yogas of mind-speech-body
the Gyani jiva is not karta of gyanavarana etc. karmas, nor is he enjoyer of
their fruitions.
9. The
Samyak Drishti Jivas indulge in kriya being devoid of desires and internally
they are detached from enjoyments. Hence they are knower-seer like Siddha
Bhagawan without being doer-enjoyer.
The reason for agyani being
doer-enjoyer of karmas
10. Being
blind in the heart, the agyani jiva under perturbation from Mithyatva,
generates different kinds of false vikalpas in the mind and accepting singular
view point, believing soul to be doer of karmas, traverses the path towards
inferior gati (birth). That Vyavahara Samyaktavi without having bhava charitra
is called as karta of karmas of Shubha kriyas by engaging in external charitra.
Although that fool desires Moksha but due to lack of Nishchaya Samyaktva he can
not go across the worldly ocean.
The reason for Jiva not being doer of
karmas in reality
11. The
consciousness is characteristics of jiva while that of pudgala karma is non
consciousness. Although they share the same space even then they do not merge
into one another.
Further
12. Both
dravyas reside within their own qualities and paryayas. None of them is
pervasive-pervaded i.e. neither the pudgala enters the space of jiva nor jiva
enters the space of pudgala. Therefore how can jiva substance be karta of
pudgala form karmas ?
Out of Agyan jiva is doer of karmas
and with Gyan he is not doer
13. Although
Jiva and pugala karmas share the same space even then both have different
existences. Their characteristics, nature, qualities, paryayas, form are
different since eternal times. Even then so long as converse thoughts of the
nature of Mithyatva are prevalent , till then the difference of jiva and
pudgala is not realised, due to which the agyani jiva believes himself to be
karta of karmas. However with the awakening of gyan, such truth has been
realised that in reality jiva is not karta of karmas.
Meaning: The characteristics of jiva is Upayoga and that of pudgala is touch,
taste, smell, colour. The Jiva is non corporeal while pudgala is corporeal. The
paryayas of jiva are manushya, narak etc. while that of pudgala are brick,
stone, earth etc. The Jiva is bondage free and indivisible dravya while pudgala
has nature of dryness and wetness. Therefore its paramanus keep joining and
separating. The summary is that the foursome of dravya-kshetra-kaal-bhava of
both are different and existences are different. Both are doer-enjoyer of their
own qualities and paryayas while none is doer-enjoyer of one another.
Further
14. The way
a thing is, it is like that only, no other thing can merge with it. Therefore
Jiva is non doer of karmas, this is absolutely true by science.
Agyani Jiva being doer of ashubha
bhavas is doer of bhava karmas
15. Those
who are perturbed and ignorant due to faulty intellect, they do not know their
own manifestations and other’s manifestations. Being immersed in deceptions,
lost in delusions, they are karta of bhava karmas.
16-17. Those
who are not aware of jiva-ajiva on account of darkness of Mithya Gyan, they are
always doer of bhava karmas. Those who engage with spirit of oneness in other
substances on account of vibhava form manifestations, those agyanis being doer
of impure bhavas are doer of bhava karmas.
Question of disciple in this context
18-20. The
disciple enquires that O Swami! You told that karma operates in two ways, one
is pudgala form dravya karma and other is corrupted consciousness form bhava
karmas. (19). You also told that Jiva can never be doer of dravya karmas in all
three periods of time, then tell that who is responsible for the
manifestations of bhava karmas? (20).
Who is the doer of these bhava karmas? Who is the enjoyer of their fruition?
Whether pudgala is doer-enjoyer of bhava karmas or is it Jiva, or whether both
together are doer enjoyer?
Explanation of Shri Guru about the same
21-25. For
one kriya, there could be two kartas, such a description is not existent in the
Agam of Jinaraj. (22). Somebody else may be karta and somebody else may be
enjoyer of fruits, such a thing does not occur in Jainism, since the one who is
karta, he alone is enjoyer of the same. (23). The Bhava karma do not get
generated on its own, the one who engages in worldly activities, movements
etc., and transmigration in four gati forms, that worldly jiva only is karta of
bhava karmas. (24). Jiva is doer of bhava karmas, jiva is enjoyer of fruits of
bhava karmas. Bhava karmas are manifestations of jiva in vibhava form. Pudgala
is not its doer and enjoyer and believing both together to be doer is false imagination. (25). Therefore it is
clear that karta of bhava karma is Mithya Drishti jiva and he alone enjoys the
their fruits in the form of happiness-unhappiness or conjunction-separation.
Consideration of singular view with
respect to doer-enjoyer of karmas
26. Several followers
of singular view point say that soul is not doer of karma since it is complete
Paramatma. If somebody tells them that jiva is karta of karmas then those
believers of singular view point (Samkhya followers) tell that karma only are
doer of karma. Such Mithya Drishti jivas engaged in Mithyatva are deadly for
the soul, in their hearts the misconception of moha karma since eternal times is prevalent.
For removal of such Mithyatva only Shri Guru has described the nature of
Syadvad form soul.
Form of soul as per Syadvad
27. The
Agyani jiva engaged in Mithyatva is doer-enjoyer of karmas. The Samyak Drishti
jiva taking recourse to Nishchaya is neither doer nor enjoyer of karmas.
The preachment of Syadvad demolishing
singular view on this subject
28. The
Samkhya followers say that soul is non-doer and in no way it can be a doer. The
Jain followers also believe the same as declared by Guru from aspect of one
naya. But this single sided view should be immediately discarded, The reality
is that so long as Agyan is prevalent,
till then Jiva is karta of karmas while Samyak Gyan has been declared as
non karta under all conditions. Once the knowing nature has been revealed in
any one’s heart, since then he has become distinct from the worldly webs- i.e. he
is enroute to Moksha.
The considerations of Bauddha
followers in this context
29-30. The Bauddha
followers believing in transitory nature say that the jiva remains in the body
for a moment only and not ever. The jiva existent in first samaya is absent in
second samaya.(30). Therefore in their view the one who engages in karma cannot
be enjoyer of the same. Someone else is enjoyer of the fruit.
Explanation with metaphor to dispel
the singular view of Bauddha followers
31-34. For
dispelling this deluded notion of one sided view point shri Jinendra Deva describes the permanent
nature of the soul.(32). Some person saw some town in his childhood and after
some time in adulthood he saw the same town then he says that this is the same
town which I had seen earlier. (33). In both the states, it was the same Jiva
then only he could remember it. He could not have known if it were seen by
another jiva. (34). By this clear explanation and true preachment of Jains, the
person with single sided view point attained realisation and he accepted the
Jaina doctrine.
The reason why Bauddha followers
believe jiva dravya to be transitory
35. The
paryaya of Jiva gets destroyed in one samaya and the next samaya, another
paryaya takes birth. This is the Jaina doctrine. Using this statement the Bauddha
follower says that every moment new jiva is taking birth and the old one is
getting destroyed. For this reason they believe that the doer of karma is one
jiva and the enjoyer is another. In this manner they are afflicted with inverted
intelligence. Shri Guru says that those who believe the dravya to be absolutely
temporary in accordance with the paryaya, those fools definitely suffer kugati.
Meaning: The believers of transitoriness know that Jivas engaged in eating flesh
etc are engaged in malpractices and such
jivas would get destroyed. The one
engaged in malpractices would not need
to suffer hence they do as per their wishes. But actually the result of karma
carried out would have to be enjoyed by
the same person. So surely they are dragging their soul into kugati.
Foolish persons end up in poor Gatis
only
36-37. The
foolish person talks about non-soul or absence of soul- does not desire
purification of soul. He remains aloof to knowledge of the soul and in spite of
explaining with lots of efforts, he does not accept it. (37). The Mithya
Drishti Jiva is ignorant and his deluded
conduct is cause for poor gati in future. He follows single sided doctrine and
with such foolishness; he can never attain
salvation.
Metaphor on the mistake of foolish
person
38. The
ignorant jiva is affectionate towards body, considers the loss of wealth as
defeat and gain of wealth as victory. He is adamant like the monitor lizard who
remains stuck to wall or ground and cannot be moved, in the same way he does
not relinquish his obstinacy- remains firm upon it. On account of drafts of
Moha, there is no end to his delusions i.e. his Mithyatva is infinite.
Wandering in the four Gatis he spreads web like a spider. In this way his
foolishness is swinging in the path of untruth on account of his ignorance and is
spreading entrapped within the shackles of oneness.
Manifestations of foolish person
39. The ignorant
jiva does not consider favourableness/ unfavourableness of subject. Upon
listening he starts getting heated and starts barking like a dog, become soft
if the topic is of interest and becomes hard if it is antagonizing. He
criticises the Sadhus traversing on Moksha Marga and praises the violent
adharmi people. Under fruition of sata, he considers himself to be great while
with fruition of asata, he belittles himself. He does not appreciate Moksha and
if some demerits are seen then he adopts them immediately. On account of
oneness with the body, he is scared of death like the goat from tiger. In this
manner his foolishness is swinging in the path of untruth on account of
ignorance and entrapped in the shackles of oneness it is spreading.
Glory of Anekant
40. The Bauddha
followers call jiva as transitory, the Mimansak followers call Jiva as karta of
karma. Samkhya followers call the jiva as to be devoid of karma only. In this
way different followers accept a single dharma and describe them differently.
However those who accept single sided view are foolish. The scholars accept the
Anekant view. Just as pearls are separate but by threading in string it becomes
a necklace, in the same way with Anekant the nature of thing gets established. Just as separate
pearls cannot function as necklace, in the same way with singular naya, the
form of thing is not clear, instead it becomes erroneous.
Further
41. Just as
without threading in string the necklace of pearls cannot be made, in the same
way without Syadvad, one cannot practice Moksha Marga.
Further
42. Some
accept nature of substance alone, some accept fruition of past karmas alone,
some accept Nishchaya only, some accept Purushartha only, and some accept kaal
only. However being obstinate with singular view is Mithyatva and accepting all
with different aspects of view is truth.
Meaning : Someone says that whatever happens is in accordance with nature, some
say that happenings are according to fate, some say that there is one Bramha,
neither anything is destroyed nor anything is created. Some say that scheming
is primary, some say that everything is performed by kaal. However accepting
only one out of five and ignoring the remaining four is Ekant (one sided view).
Considerations of six types of faiths
upon the subject of jiva substance
43. One Jiva
substance has several qualities, several forms and several names. Without
conjunction with other substances, i.e. by own nature it is pure and in
conjunction with other substances it is impure. It is called Bramha by Vedant
followers, Mimansak call it karma, shiva followers Vaisheshiks call it Shiva,
Buddha followers call it Buddha, Jain people call is Jina and Naiyayiks call it
karta. In this way the six beliefs have contradiction in definitions. However
the one who knows the own nature of substance, he only is Pandit, and the one
who believes divisions in substances according to divisions of words, he is
foolish.
Five faiths have singular view while
Jains believe in Syadvad
44. The
Vedant follower calls jiva as absolute Bramha viewing him from aspect of
Nishchaya naya alone, the Mimansak views the jiva from aspect of karma fruition
hence he calls him karma, Bauddha follower believes jiva to be Buddha and
establishes his transitory fine nature. Shiva follower believes jiva to be
Shiva which is of the form of kaal. Naiyayik is happy viewing jiva to be karta
of kriya and believes him to be karta. In this way the people of five faiths
accept one-one dharma of jiva. However the Jain people followers of Jain dharma
know the soul as subject of all nayas. In other words, Jain faith accepts jiva
to be Bramha from certain aspect, karma form also, transitory also, shiva form
also, karta also and karma-less also. But not in singular sense. Except for
Jain faith all faiths are intoxicated. Being partial to singular view they do
not have understanding of the nature of thing.
All the five faiths are accepted by
Jain faith in certain aspect
45. There is
no difference in the characteristics of Jiva substance, all jivas are
identical. Hence the advaitwad believed by Vedantis is true. In the fruition of
karmas the waves of qualities are experienced in the jiva hence the form of
jiva believed by Mimansak is also true. Jiva having infinite capability
manifests in own nature hence the belief of jiva being karta of karmas is also
true. The paryayas of jiva keep changing at every moment hence the
transitoriness believed by Bouddha is also true. The manifestations of Jiva
occur according to cycle of time and in those manifestations the kaal dravya is
assistant hence the kaal believed by Shaivas is also true. In this way the soul
substance has several features. Believing one of them and not believing another
is Mithya Gyan and without being adamant searching for several dharmas in one
is Samyak Gyan. Hence the saying in the world that the one who searches finds
and the one who argues dies, is absolutely true.
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