GRANTHRAJ SHRI PANCH DHYAYI….43

 

Explaining the reason for  different families of moha bhava now the characteristics of Moha bhava which are detectable by the knowledge are explained-

1809. Shloka- Such characteristics of Mithyatva which are detectable by knowledge are identified by their features  e.g. non belief in jiva etc. nine substances or Viparyaya (opposite) form belief.

Bhavartha- Non belief in nine padartha or opposite belief is first characteristics of Mithyatva detectable with knowledge.

1810. Shloka- Sookshma, doorvarty(distant), Antarit (separated with time) substances which were told earlier, they are knowable only by means of statements of Jinendra and not in any other way.

Bhavartha- These substances are knowable to Kevali only and Chhadmastha can know them with Agam only. Mithya Drishti does not have faith in them. Dharma, Adharma, Kaal, Paramanu, etc. are called Sookshma padartha which are not detectable by senses. Ram-Ravan etc. are separated with time i.e. those substances which are separated by large past period or future period e.g. Shrenik raja being Tirthankara etc. The distant padartha are Meru mountain, swarga, dweep, ocean etc. i.e. they are so far that Chhadmastha cannot reach them and view directly.

1811. Shloka- In spite being shown directly by Syadvadi jains , the Mithya Drishti does not accept them since his Mithyatva karma is under fruition. [ this jiva believing non thing to be thing follows Mithyatva karma . The corporeal karmas do not force him , they are nimitta only.]

Bhavartha- Although in Jain Agam the sookshma etc. padartha are described clearly, due to Mithyatva the jiva does not accept them or does not accept in that form.

1812. Shloka- Gyan beyond senses and sukh beyond senses is present in Siddha Bhagwan in continuous stream form. In this context Mithya Drishti thinks that these may or may  not be there.

Bhavartha- The gyan and sukh beyond senses have been described earlier. Mithya Drishti does not accept them, nor does he believe them to be nature of soul or their presence in Siddhas explicitly. Since the Mithya Drishti is influenced by sensory sukh and gyan only which he believes to be uppermost.

1813. Shloka- In Jain Agam the six dravyas- Jivas etc.  which are self established have been described – but the Mithya Drishti not knowing his soul does not believe them.

Bhavartha- Mithya Drishti does not accept six dravyas, their qualities, their eternal self established nature or their vibhava sequential manifestation.

1814.  Shloka- Substance is Nitya-Anitya form. Mithya Drishti doubts whether in substance both Nitya and Anitya dharma can stay together at same samaya.

Bhavartha- It was earlier established that ever dravta is Nitya-Anitya, Tat-Atat, Asti-Nasti, Ek-Anek bunched with these four pairs i.e. the substance is Anekant form – this he does not accept since in these pairs the two dharmas are opposite to each other – which he cannot accept with his knowledge. He believes that just as darknes-lighting, hot-cold two opposite padartha cannot stay together – in the same way this Nitya-Anitya etc. opposite dharmas cannot stay together. But he does not know that darkness-lighting or hot-cold are paryayas which being really opposite cannot stay together, but Nitya-Anitya etc. are pair which stay in guna-paryaya. In guna paryaya opposite dharmas can stay together. Just as in shakti form guna Samyaktva and in paryaya Mithyatva can be there. Or sukh in guna and dukh in paryaya. Yes in paryaya opposite things like samyaktva-mithyatva cannot  be together. But Mithya Drishti does not have knowledge of Guna-Paryaya (samanya-vishesh).

1815. Shloka- And the spirit of ‘this is my soul’ in the no karma and bhava karma form non-soul bhavas is nothing but spread of Darshan Moha. 

Bhavartha- I am fair, dark, fat, small etc.- believing these body dharmas to be own  is atma-buddhi in no karmas  and I am angry- I shall kill you, I am proud, I am greedy, I am compassionate, I shall save you, I will make you happy, unhappy- believing ownership in these bhavas is atma-buddhi I  bhava karmas. All these are due to Mithyatva.

1816. Shloka- And in this Lok Deva-Buddhi in non-Deva or KuDeva , Guru-Buddhi in non-guru or KuGuru, accepting kuDharma as dharma occurs due to influence of Mithyatva.

Bhavartha- Belief in Harihar etc. false Devas of other faiths as equal to Arihant Deva is Mithytava. Having Guru Buddhi in Gurus having possessions and enjoyers of sensual subjects like Acharya- Upadhyaya-Sadhus is Mithyatva. Dharma is only Shuddha Samyaktva or Shuddha Charitra Bhava. Which is natural manifestation of soul without Moha and perturbations. Accepting false paths following Himsa etc. as Dharma or accepting pudgala dependent activities ( of mind, speech, body ) as dharma or accepting Shubha kriya or Shubha vikalpa as dharma is Mithyatva.

1817. Shloka- Mithya Drishti Jiva with false hopes, under the influence of Moha bhava worships false Devas for the sake of wealth, child etc. and engages in false deeds.

Bhavartha- Mithya Drishti jiva for attainment of wealth, son etc. engages in all false deeds. Worships Sheetala, Amba Devi etc. Wanders around preachers of Tantra-Mantra etc. Engages in Himsa of animal sacrifice etc. Worships different places , even Peepal (tree). What more can be told- under influence of Mithyatva the one desirous of wealth, son etc. other substances , carries out all false deeds. He does not know that all these substances without fruition of SataVedaniya cannot be attained by any means. All efforts of Mithyatvi are merely cause for karma bandh.

Conclusion of Gati Audayik Bhava 1818-1820

1818. Shloka- With this it is well established that the bhavas which are credited as Gati Bhavas  are really Audayik since they are generated with fruition of Darshan Moha and Charitra Moha. Thus Gati Audayik bhavas are corrupted Moha bhavas only.

Bhavartha- In Gati audayik bhava it is told that in these four paryayas of Narak, Tiryanch, Manushya, Deva, extraordinary  bhavas of soul occur in different ways. According to the paryaya the bhava progeny of soul also takes place. Upon this the disciple had questioned that gati karma being division of Naam karma is Aghati karma hence it should not have capability of being nimitta for bhavas of soul. In reply it was told that along with fruition of gati naam karma the mohaniya karma of same family is also being fructified- hence that is really the  nimitta for the bhava of soul.

1819. Shloka- Wherever in whichever gati there is factor of raga with buddhi – it is under the influence of fruition of two types of moha or due to fruition of any one.

Bhavartha- The Siddhant is that Gati bhavas are raga bhavas which are divisions of moha bhava only.

1820. Shloka- In this way the four audayik bhava dependent upon gati are fruition form of moha karma and result in only bandh.

Bhavartha- These gati bhava are divisions of moha hence as a rule accrue bandh.

Kashaya Audayik Bhava 1821-1839

Divisions of Kashaya 1821-1823

1821. Shloka- Anger, pride, deceit, greed are four types of Kashaya (passion) bhavas like gati bhava. These are audayik bhavas since with the nimitta of fruition of charitra moha karma they are produced.

1822. Shloka- Along with their secondary divisions these four kashayas are 16 or 25 or innumerable lok praman.

1823. Shloka- Or from aspect of corruption bhavas  these Kashaya have infinite shakti since each division has infinite shakti each.

Bhavartha- In Samanya form the anger, pride, deceit, greed are four divisions of Kashaya . From aspect of divisions of Anantanubandhi, Apratyakhyan, Pratyakhyan,  Sanjwalan they have 16 divisions. Adding 9 divisions of Nokashaya as laughter, like, dislike, sorrow, fear, aversion, stree-veda, purush-veda, napunsak-veda these have 25 divisions. Their further divisions are innumerable lok praman. In each divisions there are infinite avibhag praticcheda of shakti which result in infinite divisions.

Nature of Kashaya

1824. Shloka- The Charitra Guna of Jiva comprises of Shuddhatva Shakti ( Veetrag form) . On account of fruition of charitra moha karma it is corrupted. These kashayas are vibhava paryayas of that Shuddha charitra guna.

Bhavartha- Corruption or impurity always occurs in paryaya. The Gunas remain pure always. The nimitta-naimittik relationship of karmas is also with paryaya only and not with gunas- this is trikaal unshakable rule of Adhyatma. On this basis author tells that what is Kashaya? The answer is that they are not part of Shuddha paarinamik swabhava. They are not present in any guna or any charitra guna. Charitra guna is trikaal shakti form pure and is Veetragata form. This is only vibhava manifestation of that charitra guna. When jiva forgetting his gyayak nature, takes recourse to dravya charitra moha then for one samaya the paryaya manifests in momentary vibhava Kashaya form of charitra guna. By taking recourse to knowing gyayak nature this Kashaya bhava can be destroyed immediately. Hence these Kashaya are only vibhava manifestation of charitra guna for one samaya- this is the meaning of sutra.

Two divisions of Charitra Moha – Dravya Charitra Moha and Bhava Charitra Moha

1825. Shloka- Hence this charitra moha is of two types – Pudgala dravya form and conscious bhava form.

Bhavartha- Without following own Shuddha soul tattva the degree to which the soul takes recourse to others , in that part under influence of nimitta of fruition of charitra moha karma , the soul manifests in vaibhavik state of Kashaya form of charitra guna. With that the chariitra moha gets divided into two divisions. One is dravya moha and other is bhava moha. Pudgala charitra form is dravya moha and due to its nimitta the  resultant bhava in soul in raga-dwesha form is bhava charitra moha.

Form of Dravya Charitra Moha

1826. Shloka – This is corporeal pudgala dravya which is existent in  corrupted charitra moha form.

Bhavartha- With the worldly jiva there are infinite karamana varganas which are bonded . Besides there are infinite Visrasopachaya karmana varganas which are existent in the same kshetra of jiva. When jiva engages in bhava moha due to ignorance then according to nimitta-naimittik relationship these visrasopachaya karmana varganas manifest in karma form on their own. They get divided into 7 or 8 karma forms. Out of them there is a charitra moha karma vargana also exists which is called as Dravya Charitra Moha.

Form of complete Dravya Moha ( Darshan Moha + Charitra Moha)

1827. Shloka- Complete Dravya Moha ( darshan moha + Charitra moha) is like earthly mass. It is pudgala by itself and is not soul. Even then both (soul and pudgala karmas) have mutual bandh.

Bhavartha- In eight karmas just as there is Dravya Charitra Moha, the same way there is Dravya Darshan Moha also, which is nimitta for destruction of Samyaktva. Now author says that both types of Moha are pudgala dravya since those karmana vargana form karmas are mass of pudgala paramanus only. They are similar to the dust particles on earth. Having touch, taste, smell, colour they are corporeal. Soul being devoid of touch,  taste, smell etc. is trikaal non corporeal. Even then between the corporeal and non corporeal there is mutual nimitta-naimittik relationship between the two on their own. This is the eternal bandh between the two which continues in paryaya form of progeny.

Form of complete Bhava Moha ( Darshan Moha+ Charitra Moha) 1828-1831

1828. Shloka- The bhava experienced by the soul under influence of fruition of both  types of pudgala moha Karma ( Darshan Moha and Charitra Moha) is known as Bhava Moha.

Bhavartha- In earlier sutras the form of Dravya Moha was explained and its bandh  with soul was described. Now it is told that in the Jiva there are two gunas named Samyaktva and Charitra. When forgetting own nature the soul pays attention to dravya moha then both gunas manifest in corrupted form in paryaya. Thus Samyaktva guna manifests in Mithya Darshan form and Charitra Guna in Kashaya form. Now the vibhava manifestation of these two gunas at one samaya only is Bhava Moha which is transitory. Its new paryaya of each samaya has duration of one samaya only. It should be noted that in spite of bhava moha in present paryaya, the guna of all three times is pure only at that time also. If guna becomes impure then the nature of soul would be destroyed. Then the shuddhata form karya would not be produced by any means. Some people believe the trikaal shakti also to be corrupted at the time of corruption in paryaya. This is mistake. The mass of guna form shaktis only is called as dravya form paarinamik bhava. That is trikaal Shuddha. Just as sun gets obscured by clouds, in the same way with the corruption in paryaya the nature gets obscured  i.e. its manifestation changes. Just as water manifests in hot form.

1829. Shloka- Like moss in water that bhava is surely corrupted and that alone is cause for bandh of eight karmas.

Bhavartha- The author with his Drishti upon the samanya nature or Shraddha Charitra Guna, describes the moha bhava that just as water is pure by nature but the moss generated in those Pradesh of water is soiled and obscures the pure nature of water- in the same way the gyayak soul having shraddha and Charitra guna is permanently pure by nature but in those Pradesh only this bhava moha being generated in present paryaya form is corrupted which obscures the Veetrag nature of shraddha and charitra gunas by its impurity. When the jiva manifest in Mithyatva raga-dwesha form (bhava moha form) then his veetragata gets destroyed. This is the  form of bhava moha . Now its  bandh form deed is described-

Without bhava moha the karma cannot be bonded with soul. Just as they come, they go also. Bhava moha only is the cause for their bandh. Hence upto 10^th gunasthana the karma bandh takes place. After that karma bandh does not occur but with nimitta of yoga the moment karma are bonded, at the same moment they are shedded also. Hence karma bandh is result of this bhava moha . Just as result of experience of own nature is separation   from karma bandh – in the same way the result of bhava moha is bandh with karmas. The same is clarified further-

 1830. Shloka- And that Bhava karma only is the root cause of all disasters since bhava moha only is the prime reason for  disastrous karmas.

Bhavartha- There are eight karmas which are nimitta for destruction of jiva’s nature. Due to them only the jva is transmigrating in panch paravartan form world. Hence the root of all disasters is those karmas and the root cause of them is this bhava moha. Author says that taking recourse to nature renounce it so that getting rid of the karma bandh by samvar you would be able to experience the complete nature.

1831. Shloka- That bhava moha is impure, harmful ( destroyer of Veetragata), Raudra, dukh form and its result is dukh only. What more can be said, it is house of all calamities.

Establishment of cause effect nature in Bhava Moha

1832. Shloka- The bhava form moha itself is cause effect form. With fruition of previously bonded karma it is Karya(effect ) and for accrual of future asrava it is karan (cause).

Bhavartha- How does the bhava moha produce? When the jiva relinquishing his knowing nature engages in friendship with dravya moha then this bhava moha is generated- hence this is not deed of swabhava ( nature) but that of dravyamoha. The karya of swabhava is Veetragata and raga is not its karya. Bhava moha is generated by uniting with fruition of dravya moha- hence it is karya as told earlier- with its nimitta only, 7 or 8 karmas immediately get bonded. Therefore being root cause for asrava bandh of future karmas this bhava moha is cause also. In this way it has cause effect relationship with the undesirable eight karmas.

Clarification of karya nature of bhava moha

1833. Shloka- Since this bhava moha is produced by the fruition of previously bonded dravya moha karma, hence it is karya (effect) form.

Bhavartha- When surrendering his knowing nature the jiva takes recourse to dravya moha then as a result the momentary corruption is generated- which is karya of dravya moha- not that of soul. Here this is not to be told that according to the degree of fruition of dravya moha the bhava moha is produced to same extent. Here it is told that when jiva himself due to his eternal ignorance surrendering his knowing nature unites with dravya moha, then it gets produced. Hence this is karya of dravya moha and not that of soul. Since it is momentary bhava of affliction form  which can leave the soul , hence it is described as karya of pudgala dravya moha.

Clarification of karan nature of bhava moha

1834. Shloka- With the nimitta of this moha bhava the influx of gyanavarana etc. form pudgala occurs hence this bhava moha is karan (cause).

Bhavartha- Here this is not said that bhava moha generates karmas but here it is being told that when the jiva due to his own ignorance indulges in bhava moha, then at that time the karmas suitable for manifesting in karma form in the world, due to their own capability at that time manifest and this bhava moha functions as nimitta cause in that manifestation. Hence the result is karma bandh only. Jiva indulges in bhava moha and karma bandh does not accrue- it does not happen. Such is natural rule. In this way this bhava moha is cause for bandh of eight karmas.

Bhava Moha is karya of only Moha karma but is cause for eight karmas

1835. Shloka- Some thing more is there. This Bhava  Moha is karya of just Moha karma since in its generation only fruition of Moha karma is nimitta  and is cause for bandh of Moha karma as well as that of all karmas. Since with Moha bhava the bandh of all eight karmas takes place.

Bhavartha- This is subject of 5 bhavas of Jiva. In 5 bhavas only Audayik bhava is cause for bandh. In Jiva the naimittik audayik bhava are generated by uniting with fruition of all eight karmas but in all those audayik bhavas and in this moha audayik bhava this is the speciality that all audayik bhava are not cause for bandh of 8 karmas in the least. They do destroy the nature and are dukh form also but they do not result in future bandh. Bandh is with bhava moha alone. Although it was produced by uniting with fruition of dravya moha but bandh is that of all karmas. Such is the nature of thing. Due to karya of one the cause be also one-  such is not the case. Since it is generated from dravya moha hence it bonds dravya moha alone – it is not so. It is true that generation is from dravya moha only, even then bandh is that of all eight karmas. The other audayik bhavas are generated in uniting with the fruition of their respective opponent karmas- but they do not result in bandh of anyone. This is the difference in other audayik bhava and bhava moha.

Now it is told that the relation of bhava moha and dravya karmas of the form of cause effect is called as nimitta-naimittik relation in Agam.

Continued…

GRANTHRAJ SHRI PANCH DHYAYI …42

 

1753. Shloka- And it is the nature of Darshan Moha Karma that the Shuddha Samyaktva guna of Jiva gets corrupted into Vibhava form which only is called Mithyatva.

1754-55. Shloka- Just as with consumption of wine etc. the buddhi gets deluded due to which the white conche shell appears yellow. In the same way with fruition of darshan moha , under its influence, all the non self entities are believed to be own by the Mithya Drishti.

Bhavartha- Samanya Shuddha Soul is own (venerable) and remaining all dravya karma, bhava karma, no karma are others. The conjoining substances and Naimittik own paryaya are others (despicable) . Such is subject of Samyaktva but Mithya Drishti due to own Mithyatva bhava believes others only to be own i.e. believes despicable tattva to be venerable and remains ignorant of self. Just as under intoxication with inversion of buddhi the white conche shell is seen as yellow. In the same way with reversal of Drishti he believes others to be own.

1756. Shloka- Just as the fruition of Darshan Moha obscures Samyaktva – in the same way the fruition of obscuration of Gyan covers the gyan of soul.

Note- These are described from aspect of primacy of nimitta- telling that what is the capability of the jiva at that time. In reality the corporeal karma is absolutely insentient and is not the real cause for corruption of bhava of jiva.

1757-58. Shloka- Just as with fruition of obscuration of gyan the gyan gets destroyed – in the same way with fruition of Darshanavarana the darshan gets destroyed. Just as the illumination of sun is obscured by clouds, although from aspect of Dravyarthika naya the illumination is present but it is not explicit. In the same way although from aspect of Dravyarthika naya the gunas have samyaktva, infinite gyan and infinite darshan existent – but in paryaya the revelation is not there.

1759. Shloka- Here the gyan-agyan being described traditionally is not Audayik – in reality is it Kshayopashaamik.

Bhavartha- Here the topic is that of Kumati,  Kushruta and Vibhang Gyan. These are Kshayopashamik Bhavas. They are called Agyan or Kugyan also. In Audayik  bhavas they are not included. The Agyan in Audayik bhavas  is really Audayik which is not the subject here in this sutra.

1760. Shloka- The Keval Gyan has been obscured by Keval Gyanavarana due to which like an unconscious person he is not capable of knowing self and others at the same time.

1761. Shloka- Or the Awadhi or Manah Parayay gyan is not able to know its subjects when they are obscured respectively.

1762. Shloka- The Mati Gyan and Shruta Gyan also are obscured by their respective avaran (covers). The extent to which the obscuring karma is under fructification, that extent the gyan gets obscured.

1763. Shloka- And the illuminator of all the substances – Keval Gyan – that alone is Kshayik bhava attained with destruction of all obscuration.

Note- The Keval Gyan was revealed by destruction of obscuration is a statement of Nimitta.  In reality the Jiva himself manifested in complete purushartha form by taking recourse to own dravya , then the destruction of opponent karma occurs due to its own capability. Just as darkness does not have to be removed. With illumination the darkness does not get generated and that is called as destruction of darkness. Just as jiva with strong purushartha revealed YathaKhyat Charitra , at the same time nimitta of Karma is  eliminated. It becomes Akarma form, that is the implication.

1764. Shloka- Priamrily eight different karmas are famous and their secondary divisions are 148 karmas.

1765. Shloka- And further divisions of all karmas are innumerable Lok Praman and from aspect of shakti they are infinite.

1766.  Shloka- Of them four karmas are by name Ghati since they are destroyer of quality of jiva- such is Agam sentence. ( This is statement of Upacharita Asadbhoot naya as per Agam.)

1767. Shloka- The remaining four karmas without having capability of destroying the Anujivi gunas  are called as Aghati karmas.

Bhavartha- Although Vedaniya, Naam, Gotra, Ayu these four karmas have different types of capabilities such as Vedaniya karma is nimitta for destroying the unhindered Pratijivi guna , Naam karma is nimitta for destroying Sookshmatva guna, Gotra Karma is nimitta for destroying the Agurulaghutva guna and Ayu karma is nimitta for destroying the Avagahatva Pratijivi guna. Even then not being nimitta for destroying the Anujivi guna like gyan etc. they are called as Aghati.

In Agam the Aghati karmas have three definitions-

(1) The one which is not nimitta for destroying the Anujivi gunas of soul. Or,

(2) The one which is nimitta for destroying the Pratijivi gunas of soul. Or,

(3) With whose nimitta the jiva has conjunction-separation with other substances.

1768.  Shloka- In this way out of necessity soul can be said to have different qualities. Bhavartha - For example if the primary divisions of karmas are considered as eight then soul can be imagined to have eight qualities like samyaktva, gyan, darshan, veerya, avyabadh, sookshma, avagahan, agurulaghu which are obscured by these eight karmas. If karmas are considered to be 148 then the soul has accordingly that many qualities. For example Gyanavarana has five divisions matigyan shruta gyan etc.

1769. Shloka- There is Darshanavarana karma which should be known in the order. Just gyanavarana obscures gyan the same way Darshanavarana obscures darshan guna.

Bhavartha- Just as soul has gyan guna, there is gyanavarana karma. Just as soul has darshan guna there is darshanavarana karma . Just as gyanavarana obscures the gyan guna of chetana form of soul, in the same way darshanavarana obscures the darshan guna of Chetana form of soul. Both have similar sequence.

1770. Shloka- In the same way the Jiva has Samyakva guna and the karma which deludes the jiva in every possible way is called as darshan Moha karma.

1771. Shloka- This Darshan Moha karma is not like Gyanavarana and Darshanavarana, nor is it part of them since this karma is entirely different category with respect to them.

Bhavartha- The Darshan Moha is different from Gyanavarana , Darshanavarana since its activity and function is of different type. These two just obscure the opponent qualities alone making qualities weaker. But Darshan Moha is nimitta for reversal of the form of Samyaktva itself.  Hence it is different.

1772. Shloka- Hence it establishes that just as Gyan  guna of Jiva is self established- in the same way Samyaktva is also a guna of jiva self established and different from it.

1773. Shloka- The purpose of this Samyaktva guna is different and its goal is different. Characteristics are different and nimitta is different. Hence this guna cannot be incorporated in gyna or darshan guna by any logic.

1774.  Shloka- In the same way the Jiva has Charitra Guna . The karma which deludes it is called Charitra Mohaniya.

1775. Shloka- Like the gunas described above, jiva has Veerya Guna . The karma which obscures it called Antaraya karma.

1776. Shloka- Here the objective is that just as soul has gyan guna, in the same way with logic, own experience and agam the infinite gunas should be known.

1777. Shloka- No guna is part of another guna. No guna is support for another guna nor is supported by it. It is not means also for other guna.

Bhavartha- Any guna is not cause or effect of another guna. All have independent existence.

1778. Shloka- By means of their own shakti they are in their own forms individually. In this way all of them are supported by one dravya only and their mass is dravya.

1779. Shloka- In spite of gunas being infinite, to avoid vyavahara of speech being very large, Acharya have described some famous gunas only.

1780. Shloka- Some places some jivas have different types of Awadhi Gyan and different types of Manah Paryaya gyan. Both these gyans should be treated similar i.e. some rules are similar in both these gyans not found in other gyans-

1781. Shloka- Both are attained with their specific Kshayopasham and they change into other form after some time.

Bhavartha- Awadhi and  Manah Paryaya gyans are for short term. Either they are lost or they get destroyed by attaining Keval Gyan. They do not remain for infinite period like Keval Gyan. They are not eternal like Mati Shruta Gyan either. They are transitory and surely they change into other forms.

1782. Shloka- The Mati and Shruta Gyan both are  eternal and they exist till Keval Gyan is attained. In presence of internal and external reasons they manifest in weaker or stronger forms.

1783. Shloka- The capability of gyan to know the substances is revelation form. It is Kshayopashamik and not Audayik.

1784. Shloka- Due to internal reasons i.e.  in conjunction of Mithyatva the Awadhi gyan is of two kinds. Samyak Awadhi Gyan and Mithya Awadhi Gyan.

1785. Shloka- Mati Gyan is of two types and Shruta Gyan is also of two types. The Gyan and Agyan are characterized as Samyak Or Mithya.

1786. Shloka- In these three Gyans the agyan is Kshayopashamik bhava form and not Audayik Bhava form any where.

Bhavartha- KuAwadhi, KuMati and KuShruta gyan are attained with the kshayopasham of their respective obscuration. Hence they are Kshayopashamik Bhavas. They are generated along with Mithya Darshan. Hence they are called Agyan. These gyan concomitant with Mithyatva know the substance in inverse form but knowing is Kshayopashamik gyan. Agyan does not imply Audayik Agyan bhava here.

1787. Shloka- The fraction in which the gyan is not revealed is known as Agyan. That is called as Audayik  Agyan in absence form just as body without consciousness.

Bhavartha- Out of 21 Audayik bhavas there is agyan also. This is audayik state of jiva. So long as this soul does not have knowledge of all substances, till Keval Gyan is not generated, till then agyan bhava is present. In this bhava the fraction of fruition of gyanavarana is nimitta.

This Agyan bhava is Audayik bhava. Its reason is that the Kshayopashamik Gyan is also guna of soul. The fraction in which the gyan is revealed , that is guna of soul and the guna of soul cannot be Audayik bhava since uday is that of karmas and not that of gunas of soul. Hence the agyan state of soul generated with uday of gyanavarana only is called as Agyan bhava. This Agyan is Audayik. The bhava generated with kshayopasham of gyanavarana is Kshayopashamik bhava. Hence Kumati, Kushruta and vibhang gyan are counted as Kshayopashamik bhavas.

1788. Shloka- Hence it establishes that the bhava generated with uday of darshan moha and charitra moha are all Audayik bhavas.

1789. Shloka- In the same way logically the bhava generated with other moha etc. ghati karmas are all Audayik.

(1) The soul has a gyan guna which is obscured by Gyanavarana karma. With uday of Gyanavarana the gyan gets obscured in the following way- with fruition of Keval Gyanavarana the nature of jiva of illuminating self and all others within one samaya gets obscured – this is Audayik nature. Manah Paryaya and Awadhi Gyanavarana obscure the opponent gyans. Fruition  of Shruta Gyanavarana obscures Shruta Gyan and with fruition of Mati Gyanavarana obscures the MatiGyan. The gyan obscured is called Audayik agyan- this is audayik Agyan bhava.

(2) Similar to gyan soul has darshan guna which is obscured by Darshanavarana karma. The fraction in which is it fructified- in that fraction the darshan is obscured.

(3) Soul has a veerya guna . The fraction in which uday of Antaraya is there , in that fraction the veerya gets obscured.

(4) In the same way soul has Samyaktva guna. With the nimitta of Darshan Mohaniya karma it becomes Mithyatva form .

(5) In the same way soul has Charitra Guna – with nimitta of charitra mohaniya it inverses into raga-dwesha-form.

1790. Shloka- In the above narration it should be known  that audayik bhava generated with the nimitta of moha only is the real corrupted bhava . All other audayik bhavas are called corrupted for namesake.

Bhavartha- The bhava in which the uday of Mohaniya is nimitta is the corrupted form which is cause for impurity of soul. Due to it only all the karmas are bonded. With recourse to them only the soul in impure form transmigrates in infinite world. All other karmas just obscure their opponent guna only. With their fruition the audayik bhava which is generated does not cause karma bandh nor it causes impurity or pain of that category.

1791. Shloka- That corrupted moha form bhava is generated with the fruition of darshan mohaniya and charitra mohaniya. The fruition of both karmas is occurring in eternal progeny form for worldly jivas. The corrupted state of soul due to both karmas is called Moha form Audayik bhava.

1792. Shloka- According to sutra with the fruition of darshan moha the jivas have non belief towards tattvas  or have Mithya Knowledge.

1793. Shloka- The implication is that due to reversal of darshan there is corruption in soul Pradesh and this corruption does not transgress the Mithya family . In other words Mithyatva bhava is a nirvikalpa impurity of soul which is manifestation of samayak darshan in opposite form.

1794. Shloka- That impurity being nirvikalpa is indescribable (due to being samanya form) . Hence I describe it briefly with knowledge.

Bhavartha- The samanya substance being without differentiation is beyond words . Only for explaining that impurity  its characteristics which are accessible by knowledge are described here.

Someone may ask that if it is nirvikalpa then how can you describe it ? Its answer-

1795. Shloka- The Mithyatva form corruption in spite of being nirvikalpa is accessible by means of logic, self experience and agam hence it can be established.

Bhavartha- Someone says that the Mithyatva form corruption is Nirvikalpa hence the inference that you apply for its establishment would be incorrect since the nirvikalpa substance is beyond words. In reply it is told that it is true that nirvikalpa substance is beyond words but by logic, own experience and agam the nirvikalpa impurity can be experienced in own experience form gyan. Hence  by some analysis that impurity can be realised.

1796. Shloka- Mithyatva bhava is continuous for all worldly jivas in this world. In that the mind of some sangyi jiva is specially useful for that Mithyatva bhava . [ Some sangyi jivas adopt Graheet Mithyatva along with Agraheet Mithyatva also] Agraheet Mithyatva is called by Nishchaya Mithyatva, Samanya Mithyatva, Abuddhipoorvak Mithyatva, Nisargaj Mithaytva etc. names. The Graheet Mithyatva is called as Vyavahara Mithyatva, Vishesh Mithyatva , Buddhipoorvak Mithyatva etc. names. This Agraheet Mithyatva is existent in all worldly jivas as a rule and the Graheet Mithyatva is adopted by some sangy jivas additionally.

1797. Shloka- Or, the minds of those Sangyi Jivas is really unsteady ( i.e. they do not have any decision upon the nature of substance) Hence sometimes it engages in the tattvarthas described by other faiths and believes in them- this is Graheet Mithyatva.

1798. Shloka- With this logic it can be realised that Jiva on account of Mithya bhava swabhava ( independent capability of Upadan at swa-kaal) or due to fruition of darshan moha manifests in continuous stream form.

Bhavartha- From aspect of Upadan this soul is manifesting in Mithyatva bhava due to own capability of that moment in continuous stream form eternally. From  aspect of nimitta the fruition of darshan moha is eternal which is stream form being Vibhava bhava. In Vibhava also nimitta is followed for sure.

Now the activities of Mithya Darshan are described –

1799. Shloka- The activity due to fruition is seen directly since the soul does not have attainment of own nature. ( The attainment of soul in own form which is Samyaktva form  is not there due to which the presence of Mithyatva is self established.)

1800. Shloka – Non attainment of own nature causes great bandh of karma . Such is the capability of Mithyatva bhava . This should be known by Samyak Drishtis.

Bhavartha- In the presence of Mithya Darshan named audayik bhava the attainment of soul i.e. soul experience is not attained either in Labdhi or Upayoga form. Hence one may ask that let it be – what is the harm? In reply it is told that Kevalis have seen in their gyan that with the capability of Mithya Darshan bhava the jiva accrues great karma bandh which is cause for infinite world. Hence non attainment of soul is the biggest loss. After soul attainment that bandh is not there. Why so ? In reply it is told that in nature of substance and capabilities of substance there is no argument. Such is the nature of thing. Omniscient has observed it so in their gyan. From this aspect Samyak Drishti have been called unbonded.

1801. Shloka- What is the use of explicit and famous crores of examples in this regard? It is so only since the capabilities of substances cannot be changed.

Bhavartha- Just as Neem has shakti of being  bitter. In poison by itself such shakti of that category is present. In fire the capability of burning is present by itself. In the same way in Mithyatva bhava karma bandh shakti for infinite world is present. Such is nature of substance by itself. In the world crores of substances are being observed directly having their own different natures. The nature is not subject of argument. Why a substance has such shakti- such question is meaningless. Why soul only has gyan? Why pudgala is corporeal? These have only one answer that the shakti of substance is such and which cannot be changed by anyone.

Doubt

1802-03. Shloka- When all corruption form moha bhava are caused by jiva and every moha bhava is cause for bandh then why a moha bhava of some category is found in some particular jiva only and not in some other jivas? The mithyatva bhava with knowledge which is known as Graheet Mithyatva is found in some Sangyis only and not in all?

Bhavartha- The disciple says that all audayik bhavas are moha generated corruptions in jiva. All are means for bandh then why a particular type of moha bhava is seen in jivas of specific gati. Why the same moha bhava is not seen in jivas of other gati? For example the bhava of catching mice is seen in cats only and not human beings? The intent of disciple is why  moha bhava of tiryanch are seen in tiryanch only and not in human beings. The moha bhava of manushya are seen in manushyas only and not devas. Why those of Devas are not seen in Narakis? This doubt is pertaining to Agraheet Mithyatva that why it has so many categories? The other question is pertaining to Graheet Mithyatva that it should be present in all Sangyis rather than some of them. For example Samkhya believe the substance to be Nitya only. Why that nitya ekant form Mithyatva bhava is found in them only? Why not in all? Bauddha believed substance to be Anitya then the question is why anitya ekant Mithyatva bhava is found in them only and not all? Some believe all dharmas to be equal – why this Vinay Mithyatva is with them only? The essence of doubt is that why so many types of bhava moha are there? The same is answered-

Answer 1804-1808

1804. Shloka- In this Lok this Moha bhava is really of one type only since it does not transgress its category of moha. The same moha bhava in respect to its divisions has innumerable lok praman states.

Bhavartha- In reply it is told that from aspect of Moha family all bhavas are of same type since all have equality of inflicting Moha while with respect to different vibhava categories they have innumerable divisions also.

1805. Shloka- The division of a particular category has also several forms e.g. ekant, vipareet, etc. ( Of the several divisions of Mithyatva there is Ekant Mithyatva . That ekant Mithyatva also has several divisions . )

1806. Shloka- Or from aspect of shakti itself the Mithyatva swabhava has infinite types since each division has infinite shaktis. ( for example in ekant Mithyatva has differentness of shakti by infinite avibhag praticcheda. Some is strongest, weakest and so on.)

1807. Shloka- At every moment these bhavas are fructified in weakest, medium, strongest bhava form with respect to shakti . ( At one moment specific avibhag praticcheda is the shakti . In next samaya it is different shakti.) Even the category may change. This has been going on eternally.

1808. Shloka- After completing its karya and carrying out bandh karya it gets destroyed within moment. Then according to fruition other bhava are fructified.

Bhavartha- At every samaya the moha bhava is generated and it is experienced in that form. Accordingly karma bandh takes place and according to bhava of next moment the experience karya and bandh takes place. This is eternal tradition. The karma fruition also occurs on its own . The jiva in the presence of nimitta engages in Audayik bhava on his own . Such is independent form Upadan-nimitta relationship. The substance manifests independently in all periods of time and nimitta does not force upadan.

Continued…

GRANTHRAJ SHRI PANCH DHYAYI…41

 

The general description of Five Bhavas (1727-1740)

Question

1727. Shloka- How many Vaibhavik bhavas exist? How are they? What are their names? How can they be known ? ( what are their symptoms?) O wise one! Please  tell.

Bhavartha- Here in vaibhavik bhavas the subject is not only ragas etc. form bhavas or only Audayik bhava but Audayik, Aupashamik, Kshayopashamik, Kshayik, Paarinamik five bhava are the subject. Here the meaning of Vaibhavik bhava is Vishesh bhava i.e. extraordinary bhava of jiva. The disciple wishes to know their names, characteristics, divisions etc. all so that jiva could be known in totality.

Answer 1728-1740

1728. Shloka- O wise person! Listen! Your desired thing  I describe from the practice of Jain Agam and own experience also.

5 divisions of extraordinary bhavas

1729. Shloka- With the expansion of the meaning of Sutra there are innumerable Lok Praman bhavas possible. They can be divided into five bhava categories as follows-

Bhavartha- The bhavas are innumerable types but they have been divided into five categories from aspect of their family . If the same are detailed then  those 5 bhavas result in 53 bhavas and 53 bhavas also have innumerable Lok Praman divisions.

Names of 5 Bhavas and their 53 Divisions

1730-31. Shloka- The soul has five types of bhavas named as Aupashamik, Kshayik, Kshayopashamik, Audayik and Paarinamik bhava sequentially. Their further divisions are 53 types ( 2 audayik + 9 Kshayik + 18 Kshayopashamik + 21 Audayik + 3 Parinaamik = 53 extraordinary bhavas of soul)

Their characteristics are narrated-

Characteristics of Aupashamik Bhava

1732. Shloka- With the Upasham (subsidence) of fruition of opponent karmas (darshan moha and charitra moha) on its own ( with the capability of Upadan at independent swa-kaal ), the attained bhava of the jiva is Aupashamik Bhava.

Bhavartha- On its own implies that karma gets subsided based upon its own capability – not due to jiva. Jiva at that time with own  independent purushartha engages in Aupashamik Bhava – at the same time the karma due to capability of swa-kaal gets subsided on its own. The time is same for both but they do not occur due to each other.

Characteristics of Kshayik Bhava

1733. Shloka- With the complete destruction of opponent karmas (Ghati Karmas) due to  own capability, the bhava which is generated is Shuddha natural Kshayik bhava of this soul.

Bhavartha- The karma gets destroyed due to own capability- not carried out by jiva. The moment Jiva with his own independent purushartha engages in Shuddha swabhavik bhava- at that time the karma with its own capability of swa-kaal gets destroyed.  The time is same of both.

Characteristics of Kshayopashamik bhava

1734. Shloka- The bhava which is generated with non fruition of sarva-Ghati-spardhak  and fruition of desha-ghati-spardhak – that is Kshayopashmik bhava.

Bhavartha- At the moment when soul with its own capability of swa-kaal, by means of independent purushartha engages in Kshayopashmik bhava – at that time due to their own capability the Ghati karmas have such kshayopasham state on their own- “ In the present Nishek the non-fruition form kshaya of sarva ghati spardhaks and fruition of deshghati spardhaks with the same state form upasham of nisheks going to be fructified in near future- such state of karma is called Kshayopasham.” With the nimitta of such state of karma , the bhava engaged by jiva is called Kshayopashamik bhava.

Characteristics of Audayik Bhava

1735. Shloka- In the world, under the influence of fruition of karmas, the bhavas carried out by the jiva is Audayik bhava by name as well as meaning. Out of the five bhavas, this alone is the cause for bandh.

Bhavartha- Here it has been told when the worldly soul  with the capability of swa-kaal by means of independent Purushartha engages in Audayik bhava – at that time nimitta form karma with its own capability of swa-kaal remains in fruition state. Not only this, but when the jiva with  their nimitta, follows them in naimittik form and engages with their fruition – then it generates this corrupted bhava. If he does not engage then the karma after fructification gets shedded which is known as non fruition form kshaya but it is not called fruition after ripening.

This bhava is not produced in Siddhas and when the jiva engages in purushartha of jewel trio  then it does not occur in parts but it occurs in worldly bhava (asrava bhava). It is known as Audayik bhava. Out of the five bhavas, only this bhava is responsible for the future bandh . This bhava does not benefit the jiva- only world is generated with the bandh. Hence it is dukh form and despicable for the jiva. Whatever dukh is there for the jiva in world is due to this bhava only. The conjunction-separation of other substances do not do anything – they are coming and going with the nimitta of Aghati karmas on their own. Here the cause for bandh should be understood to be Moha and Yoga related Audayik bhava  which are impure states of shraddha charitra and yog guna.

Characteristics of Paarinamik bhava

1736. Shloka- With respect to  the above described four states of karmas i.e. completely independent of karmas the soul dravya alone is Paarinamik bhava.

Bhavartha- Paarinamik bhava is self established eternal bhava. In that there is not other nimitta form reason. Soul without any reason has adopted such swabhava. The one which is means form for attainment of own nature of substance is Paarnamik bhava. The same is called as trikaal dravya form swabhava bhava. This is subject of Shuddha Dravyarthika naya. The other four bhavas are subject of Paryayarthika naya. Paarinamik bhava also is described as Nishchaya Paarnamik and Vyavahara Paarinamik or ashuddha Paarinamik.

Resolution for description  of nature

1737. Shloka- In this the way the different characteristics of five types of bhavas was narrated. Now the details of each bhava are described.

21 divisions of Audayik Bhava and their forms

1738-1740. Shloka- The Audaayik bhava have 21 divisions as follows- 4 gati , 4 kashaya, 3 Ling, 1 Mithyatva, 1 Agyan, 1 Asanyam, 1 Asiddhatva , 6 Leshya bhava . Now their forms would be described in medium detail.

Gati Audayik Bhava  1741-1820

Introduction

The Gati named Audayik bhava out of the 21 Audayik bhavas of Jiva is of two types-

(1) The moha bhava which are pertaining to Gati bondage audayik bhava

(2) Those bhavas which are not moha bhava but in aghati karma they come under the category of Angopang naam karma and gati naam karma  as nimitta while the impure manifestation of jiva is naimittik. That is Audayik gati form Upadan manifestation of Jiva which is not cause for bandh . The gati audayik bhava exists in jivas which continues till 14^th gunasthana and is not cause for bandh. The Moha audayik bhava alone is cause for bandh. While Gati Auadayik bhava which is part of Aghati is well known but the Moha gati bhava is not so well known but which is cause for bandh for jiva.

Of the 21 Audayik bhavas of jiva the gati named Audayik bhava is the Moha audayik bhava in accordance with the Gati and in them the nimitta cause is fruition of Darshan Moha and Charitra Moha which manifests in accordance with gati. The Gati audayik bhava is Mithyatva raga-dwesha form, just as the moha bhava experienced by cat to catch a mouse, that is the gati audayik bhava pertaining to Tiryanch gati. In the same way in the four gatis the Mithyatva raga-dwesha form bhavas – they are audayik bhava pertaining to that gati.

Firstly what is Audayik bhava is explained-

(1) In soul there is Gyan guna and it opponent Gyanavarana karma is there which has five divisions .

(i) With uday of Keval Gyanavarana karma , the jiva does not observe all the substances simultaneously – this is audayk agyan bhava – and with destruction of gyanavarana the keval gyan attained by Jiva is Kshayik bhava.

(ii) With uday of Manah Paryaya Gyanavarana karma the absence of Manah Paryaya gyan in Jivas is  Audayik Agyan bhava of Jiva and with the different kind of kshayopasham of manah parayaya gyanavarana the different types of manah paryaya gyan attained by jivas is Kshyopashamik Gyan bhava of jiva.

(iii) With Uday of Awadhi Gyanavarana karma the absence of Awadhi gyan in jiva is Audayik Agyan bhava of Jiva and with the different types of kshayopasham the different types of Awadhi gyan attained by Samyak Drishti jiva is Kshayopashamik Gyan bhava of jiva. Similar gyan attained by Mithya Drishti jivas is also Kshayopashamik Gyan bhava which is known as KuAwadhi or Vibhang gyan. This is not audayik bhava but kshayopashamik bhava.

(iv) &(v)  The Kshayopasham part of Mati and Shruta Gyanavarana which is unobscured to the Samyak Drishti is the Kshayopashamik Gyan bhava of Jiva . The part which is unobscured to Mithya Drishti is called Kumati or Kushruta Gyan. That too is Kshayopashamik gyan bhava of jiva. The Agyan audayik bhava is the portion where uday of Gyanavarana is there. This Agyan bhava is the gyan which is absent.

(2) In thee same way soul has Darshan guna and its opponent is Darshanavaran karma. It has four divisions .

(i) With uday of Keval Darshanavarana karma the simultaneous observation of all substances is not attained – that is Audayik Adarshan bhava of Jiva and the Keval darshan attained with destruction of Darshanavaran is Kshayik bhava.

(ii) With uday of Awadhi Darshanavarana the absence of Awadhi darshan in Jiva is Audayik Adarshan bhava of jiva and with Kshayopasham of Awadhi Darshanavarana the Awadhi darshan attained by Samyak Drishti or Mithya Drishti is Kshyopashamik Darshan bhava of jiva.

(iii)&(iv) With Kshayopasham of Chakshu and Achakshu darshanavarana the darshan which is explicit to jiva is Kshyopashamik Bhava and the part where it is Uday- that is Audayik Adarshan bhava.

(3) In the same way there is Veerya guna is soul. Its opponent is Antaraya karma. With the destruction of Antaraya the AnantVeerya Kshayik Bhava is attained. With Kshayopasham it is unobscured Veerya Kshayopashamik Bhava. The Uday part which is obscured is the Audayik bhava.

(4) In the same way there is Samyaktva guna in soul. Its opponent is Darshan Mohaniya karma. With its kshaya, Kshyopasham and Upasham the Kshayik, Kshayopashamik and Aupashamik bhavas are attained but with uday the Mithyatva bhava is generated as a rule. The nirvikalpa impurity of soul is revealed as converse Tattvartrha Shraddhan.

(5) In the same way the soul has Charitra Guna. Its opponent is Charitra Mohaniya karma . Its kshaya, Kshyopasham and Upasham result in Kshayik, Kshayopashamik and Aupashamik bhavas respectively. But with uday the raga-dwesha-kashaya asanyam etc. audayik bhavas are generated.

The agyan bhava is part of 21 Audayik Bhavas. The Audayik Adarshan, Audayik Aveerya, are included in Agyan only in Agam. Hence they are not separately described. Mithya Darshan and Charitra bhavas are separately described. With uday of darshan moha and charitra moha only gati audayik bhava are generated. According to gati the uday of dravya moha is there, hence such raga is present.

4 divisions of Gati

1741. Shloka – in Naam karma the Gati named karma is famous. Since gati are four. Therefore the karma is also of four types.

The cause of Gati

1742. Shloka- With Uday of Gati naam karma or due to destiny ( uday of Sharir and Angopang naam karma )  the soul engages in bhavas in accordance with that after acquiring the sharir. These bhavas are gati audayik bhava .

Bhavartha-In  8 karmas there is Aghatia naam karma. It has a division of Gati name. With its uday and with uday of sharir etc. karma the jiva acquires sharir of one gati out of the four. Then in accordance with that Gati he engages in Vaibhavik moha-raga-dwesha form bhavas. Just as by acquiring sharir of cat he engages in bhava of catching mouse. Acquiring paryaya of dog he engages in bhava of barking. In the same way in Manushya gati he engages in bhava of Manushya form. The vibhava bhavas attained in accordance with Gati are called Audayik Gati bhava.

Form of Gati Audayik Bhava 1743-1744

1743. Shloka- Just as in Tiryanch state the chain of bhavas are in accordance with the Tiryanch gati – it is not there in other gati , since the bhava progeny is in accordance with that paryaya. e.g. the bhava of barking is experienced by dogs only and not other gati jiva.

1744. Shloka- In the same way in Deva, Manushya and Narak  sharir the bhavas in accordance with those gatis are generated. They are extraordinary bhavas of that gati similar to extraordinary gunas.

Bhavartha- Gati is not sharir , nor it is the combined state of soul and body but gati is the name of a paryaya of soul. Here the five bhavas of jiva are the subject. Audayik is bhava of jiva which has 21 divisions. In them 4 are gati form. The vibhava manifestation of soul in manushya shape is called Manushya Gati ( Manushya paryaya). The Tiryanch shaped manifestation is called Tiryanch Gati ( Tiryanch Paryaya). The Deva shaped manifestation is called Deva Gati (Deva paryaya) and the Naraki shaped manifestation is called Narak gati or Narak paryaya. The bhavas are experienced in accordance with gati.

Doubt

1745. Shloka- Deva etc. paryaya is generated with uday of only naam karma hence how does that naam karma becomes cause of jiva bhava similar to ghati karma?

Bhavartha- You call the raga bhava of jiva in accordance with sharir as gati bhava. In raga bhava the mohaniya named ghati karma is nimitta and in gati named audayik bhava the gati naam karma is nimitta which is aghati karma. Aghati karma is nimitta for  making sharir- not bhava of jiva. Then how this gati naam karma became nimitta cause for bhava of jiva?

Answer

1746-47. Shloka- The characteristics of Naam Karma are like that of a painter. He creates mind-speech-body etc. pudgala substances of body etc. like painting. It is right for you to say that naam karma is nimitta cause for making of body etc. and not bhavas of jiva. However there too the Moha is continuously present in similar type of fruition form. Therefore the audayik bhava is in accordance with the activity of the body.

Bhavartha- It is right that naam karma is nimitta for the making of the body and moha karma is nimitta for the bhava of jiva. However it is to be noted that the fruition of moha is in accordance with  the gati- not any other way  i.e. the fruition of mohaniya is in accordance with the bhavas experienced in specific gati. Therefore the gati is specified so as to know that this bhava is pertaining to Manushya gati and this bhava is of Tiryanch gati.

Doubt

1748. Shloka- When the fruition of Moha is from the same stream which is not dependent upon the body etc. Then how does it become dependent upon the shape of activities of body as a rule ?

Bhavartha- The questioner says that the Mohaniya karma is a samanya karma and its activity is being nimitta for Moha-Raga-Dwesha then in presence of fruition of Moha, how does this jiva generate bhavas pertaining to the shape of body – please explain. In reply the author describes the divisions of moha and their different activities.

Answer 1749 to 1801

1749. Shloka- It is not so since you are unfamiliar with the glory of fruition of moha. In that also you are unaware of the characteristics of bhavas with knowledge and without knowledge.

Bhavartha- The disciple has enquired that Moha bhava is spirit of oneness which is same in all but in different gati how different types of moha bhava take place? In reply it is told that karma has a  samanya shakti and a vishesh shakti. The glory of moha and its family chain is very large. You are not familiar with it. Hence that is introduced in detail to you. Here the moha bhavas in Sangyi paryaya  due to ekant opposite bhava of Graheet Mithyatva are experienced with knowledge while those without knowledge imply the Agraheet Mithyatva  bhavas.

Now the family of moha from beginning to end is described-

1750. Shloka- From aspect  of enchantment Moha karma is one. It fructifies in two ways. One is Darshan Moha and other is Charitra Moha.

Bhavartha- Compared to other karmas the Moha karma has lot of speciality. With the nimitta of other karmas the opponent gunas reduce  but the guna does not get destroyed. For example with nimitta of Gyanavarana the gyan guna gets obscured but gyan does not become agyan. In the same way with nimitta of Antaraya karma the veerya gets obscured but does not function conversely. The nimitta for reversal of nature is moha karma only. With the nimitta of moha karma the opponent guna changes its nature to opposite form. Hence it is named Mohaniya i.e. causing enchantment. In samanya form is it one and in Vishesh form it has Darshan Mohaniya and Charitra Mohaniya divisions. With the nimitta of Darshan Mohaniya the Samyak Darshan becomes Mithya Darshan form and with the nimitta of Charitra Mohaniya the Samyak Charitra becomes Mithya Charitra form.

1751. Shloka- The Mithyatva named Karma is Mithyatva form in samanya Drishti  and in Vishesh Drishti it is of three types and anger etc. four types . These seven are cause for Shraddha to be deluded.

Bhavartha- In Samanya it is Darshan Moha while in Vishesh it is Mithyatva -Samyak Mithyatva – Samyak Prakriti Mithyatva – these three and Anantanubandhi anger, pride, deceit, greed – these four – totally seven prakritis are nimitta cause for destruction of Samyaktva.

Bhavartha (again)- Primarily Darshan Mohaniya has only one division – Mithyatva. Later with attainment of Prathamopasham Samyaktva that Mithyatva gets divided into three parta.  In this way in spite of Mithyatva Prakriti being one only, it gets divided into three . Hence Darshan Mohaniya has three divisions also.

Although Anantanubandhi Kashaya is counted as divison of Charitra Mohaniya, even then this Kashaya having two types of shaktis it is also counted in one causing delusion of Darshan. In Anantanubandhi Kashaya the capability of being nimitta for destruction of Swaroopacharan Charitra is present as well as being nimitta for destruction of Samyak Darshan. Since with the fruition of Anantanubandhi Kashaya the samyaktva of jiva is destroyed and Sasadan Gunasthana is attained hence it is also called as one deluding Darshan. The Anantanubandhi Kashaya and Mithyatva are concomitant. Samyaktva and absence of Anantanubandhi are concomitant. Hence it is counted as one of the Prakriti deluding darshan. In this way 7 prakritis are called as Darshan deluding of which 3 are that of Mithyatva and 4 are that of Ananatanubandhi which independently provide knowledge of nimitta-naimittik bhava.

1752. Shloka- The Jiva attains Mithya Bhavas under influence of fruition of Darshan Moha. That Mithyatva bhava is definitely Auadayik which is difficult to overcome and is destroyer of shraddha.

Bhavartha- The change of Shuddha Samyak Darshan guna of Jiva into opposite nature is Mithya Darshan Bhava. In this Mohaniya is nimitta . Therefore it is Audayik bhava. With great purushartha only it can be converted into the swabhava manifestation  form. For that to happen the jiva engages in shraddha of omniscient described Tattvarthas without opposite intent  and takes recourse to Param Paarinamik swabhava in nirvikalpa form. Hence it is difficult to overcome. Its function is destruction of shraddha.

Continued…