814. Shloka- There are three types of bandh in material, bhava bandh,
dravya bandh and Ubhaya (joint) bandh. Sequentially the first two occur in two
different dravyas and the third is generated with joining of two dravyas. This
is clarified as follows-
815. Shloka- The raga form is bhava bandh which is also believed to be
jiva bandh. The dravya word in dravya bandh denotes pudgala mass i.e. karmana
varganas. The meaning of the bandh word is the karmic shakti of destroying gyan
etc. Just as raga in jiva is called bhava bandh , in the same way the karmic
shakti of pudgala is called bandh. Here the karmana varganas manifested in
karma form only are implied and there is no involvement of ahara varganas etc.
816. Shloka- With the nimitta of bhava bandh the
mutual bonded-bonder bhava between jiva and pudgala Pradesh is the Ubhaya
(joint) bandh.
Bhavartha- Here bandh has been divided into three types. The first two are accepted
from aspect of capability of substance and the last one is the karya form. (1) The generation of raga in gyan is called
bhava bandh. The same is called as Jiva bandh also. Bhava or Jiva bandh mean
the same. This bandh manifests only in jiva dravya. (2) The karmana varganas
manifested into karma form is called dravya bandh or, the karmic shakti in those varganas, such
pudgala shakti is called as dravya bandh. This bandh manifests only in pudgala
dravya hence these two bandhs are independent in different dravyas. (3) Due to
ashuddha bhavas of these two the mutual bonder-bonded bhava between jiva and
karma i.e. nimitta-naimittik relationship capability only is Ubhaya bandh . The
Ubhaya bandh does not mean that conscious becomes non-conscious or
non-conscious becomes conscious or they have mixed like turmeric and lime. They
remain in their own foursome independently. They carry out their karya as
independent swabhava or vibhava form. Only for carrying out vibhava they make
each other as nimitta. This only is Ubhaya bandh.
The existence of jiva and
karma and establishment of their bandh
Conclusion 817-819
817. Shloka- The existences of jiva and karma are
self established . There are several arguments in favour of existences of jiva
and karma which are experienced by self or to establish their existences the
directly observed Praman is also
existent.
818. Shloka- “ I am” with such self experience the existence of jiva is
directly felt in continuity form. One is rich and one is poor , this
establishes the existence of karmas also directly.
Bhavartha- In this body “I am, Iam” such kind of knowledge keeps generating. With
such gyan it is known that in this body a jiva form substance is independent.
Or, I -I with such knowledge the mind of jiva atma is directly felt by self. If
atma is not different from body as a self established independent substance ,
then different from body “ I -I” such inwardly experience would not have been
felt. By observing the different states of the soul the existence of karma is
established. If karma form substance had not been with Jiva then all souls
would have been the same like Siddha.
But someone knows less and someone knows more. Some one is deceitful and
someone is angry. Someone is unhappy and someone is happy. Someone has large
association with wealth in nimitta form while someone has less. These
differences cannot exist without reason. It results in inference of another
substance that karma is eternally there with jiva. Here jiva should not be
considered swamy or non-swamy of wealth. That would result in fault of spirit
of oneness. Here only nimitta form presence is the topic and root cause of that
presence is established to be due to karma.
819. Shloka- Just as their existences are self established, in the same
way their combination is also self established. If their conjunction is not
accepted then the existences of kartritva bhavas ( raga-dwesha-moha form karma
chetna) and Bhoktritva bhavas ( sukh-dukh form karma phal chetna) cannot be
there in the jiva. In that case he would have been engaged in Shuddha bhavas
like Siddhas. The Ashuddha bhavas are generated then only when jiva forgetting
his own nature directs attention towards other conjoining substances, and with
this only the conjunction gets established.
Bhavartha – In the shloka above the separate existences of jiva and karma have been
established. Now it is told that the meaning of their existences does not mean
that they stay in same kshetra only similar to the way the six dravyas stay in
same kshetra. But they are mutually bonded i.e. they have mutual nimitta-naimittik
relationship between them. The proof for the same is that the jiva forgetting
his own nature gets oriented towards the nimitta with the result that he
generates raga, dwesha, moha form kartritva bhavas and sukh dukh form
bhoktritva bhavas within himself. If
bandh were non existent then jiva would not be able to generate them like
siddhas but their generation is practically seen. With this directly visible
Praman it gets known that just as these two substances are eternally self
established, in the same way their nimitta-naimittik relationship is also
eternal. The meaning of bonded-bonder is nimitta-naimittik , this will be told
by author himself. The word
bonded-bonder definitely does not mean that it makes their independent
foursome different or they start affecting each other.
The second intermediate chapter describing the existence of
jiva and karma and their bandh is concluded.
Third Intermediate Chapter
Establishment of bandh of
soul with karma 820-838
Doubt
820. Shloka- This is obvious that two paramanus being corporeal can bond
together and form two-anu, three-anu etc. But soul is non corporeal and karma
is corporeal. How can non corporeal soul be bonded with corporeal karmas? This
is not possible?
Answer
821. Shloka- Such doubt that non corporeal soul cannot bond with corporeal
karmas is not right since that bandh is self established and the nature is
beyond argument. Hence this bandh cannot be doubted. If desired then the bandh
can be examined.
822. Shloka- Just as the fire has nature of being hot which is not
manufactured by anyone, it is by nature itself is such. If not then observe by
touching with touch sense.
823. Shloka- Just as fire is hot by own nature , in the same way the bandh
of jiva and pudgala karmas is beginningless, Just as the hot nature of fire
cannot be doubted, in the same way the bandh of jiva and karmas cannot be
doubted by anyone. Then how did this bandh happen? Who caused it? Such
questions are meaningless like flowers of sky. Just as flowers in sky do not stay, such question
is also invalid.
824. Shloka- Yes! If there is desire in your heart to know that non
corporeal soul has bandh with corporeal karmas then consider with direct Praman
along with own experience.
Bhavartha- The Acharya replies that although the bandh of non corporeal with
corporeal is surely surprising but there
is no control of the nature of a thing. The thing which is directly visible
cannot be argued. The logic does not apply upon nature. If someone asks why
fire is hot then the answer would be that touch and find it whether it is hot
or not. In the same way the soul is bonded with karmas, this is established
with direct experience. Now the question, how it happened is meaningless. The
author says that whether bandh is there or not, we can show you directly, you
can experience it. If desired then it can be done. The disciple requests him to
do the same to establish the bandh which can be directly experienced. So the
author establishes the bandh with direct experience in 825-838.
Establishment of bandh of
soul and karmas 825-838
825. Shloka- Mati gyan and shruta gyan both are paryaya forms of gyan
quality of soul. The soul is non corporeal. Hence both are non corporeal only.
However when some person is intoxicated with wine etc. then the gyan of the
soul becomes corrupted form . This corruption occurs due to nimitta of corporeal
wine only. With such statement the question that how non corporeal soul can be
bonded with corporeal karmas gets fully refuted. Same is clarified further-
826. Shloka- The corruption of Mati-Shruta Gyan on account of wine is not
unreal but it is directly observed. Further without wine etc. both gyans do not
get corrupted. This establishes directly
that non corporeal soul has nimitta-naimittik relationship i.e. bandh with
corporeal karmas.
827. Shloka- Further in Agam these two gyans are called Corporeal in
Upachar sense only. Not from aspect of Tattva (substance). From aspect of
Tattva the gyan is non corporeal only since the nature of a thing cannot be
trespassed i.e. the thing which is corporeal always remains corporeal and the
thing which is non corporeal remains non
corporeal only. The Mati gyan and shruta gyan are qualities of soul which are
non corporeal in reality. Only in upachar sense they are called corporeal .
Why? This has been discussed earlier in 786 as well as in next shloka-
828. Shloka- The Mati and Shruta Gyan have been called corporeal in
upachar sense. That upachar is also not unreal since mati and shruta gyan from
aspect of Upachar Drishti are really corporeal; since the unusualness of
capabilities of thing is observed due to their own nature. Due to own Vaibhavik
shakti, with the nimitta of corporeal dravya the gyan gets corrupted . Hence
due to occurrence of vibhava manifestation with the nimitta of corporeal on its
own, it is rightly called as corporeal in upachar sense. Same is clarified
further-
Bhavartha- Mati Shruta Gyan have been called non corporeal in reality and corporeal
in Upachar sense. Believing this Upachar to be unreal those who believe the
gyans to be absolutely non corporeal, they are told that the Upachar is with
reason and real. It has been told in 786 that the thing does not transgress own
nature, this is true. Hence the soul remains non corporeal in all states but
whereas it is nature of thing not to transgress its nature, at the same time,
it has different types of unusual capabilities also. The capability to manifest
in vibhava form of soul in conjunction with nimitta is self established by
nature. Due to this the soul forgoing its own original nature adopts ashuddha
state. Due to that ashuddha state he is called corporeal in upachar sense which
is correct in reality. Dharma dravya does not have such capability that it
could manifest in vibhava form in conjunction with some nimitta. Hence the
upachar of corporeal nature cannot be imposed upon it.
829. Shloka- With the Paarinamik shakti of this eternally existent jiva,
there are two types of Kriya which occur- one is swabhaviki (natural) and
Vaibhaviki (non natural). Therefore the entity manifests in swabhava form and
vibhava form by itself since eternal times.
830 Shloka- The Vaibhaviki kriya of entity is not dependent upon others
only, since the non existent capability
of entity cannot be produced with the nimitta of others.
Bhavartha- Someone may think that it is not fault of soul. The nimitta only makes
him manifest in vibhava form, then he is told. The capability which does not
exist in Upadan , it cannot be given by nimitta . The capability of some other
dravya does not function in different dravya. The soul has own self established
vaibhaviki quality due to which with own fault in conjunction with nimitta he
manifests in vibhava form . Nimitta is mainly unattached cause and is merely
present. The soul has a vaibhaviki quality like other qualities. This vaibhavik
quality manifests in vibhava and swabhava form. If vaibhavika quality were not
own quality of soul then the soul would not have manifested in vibhava form
also.
Doubt 831-833
831. Shloka- If Kriya named Vaibhavik bhava is Paarinamiki ( self
established) then what is the speciality of it with respect to swabhaviki kriya
?
Bhavartha- If the vibhava form kriya of dravya is also self established and swabhava
kriya is also self established then between the two what is the difference? In
our opinion there is no vibhava kriya. If dravya manifests in own form with
swabhaviki kriya and nimitta form with vibhava kriya then it would have been
different but it is not so. Hence swabhava kriya is there but not vibhava form
kriya.
Doubt continued
832. Shloka- Just as knowledge knowing the substance is own
characteristics (quality) of soul and being gyeya form is his kriya then where
is the vaibhaviki kriya?
Bhavartha- The knowledge of knowing the substance is own characteristics of soul. In
that gyan the kriya of the shape of gyeya i.e knowing is paryaya form nature of
gyan. Then where is vaibhaviki kriya in gyan? None since there is no other
kriya in gyan. Yes, if gyan manifests in gyeya form also then it would have
been vaibhaviki kriya but it is not so.
833. Shloka- When gyan manifests in gyeya form with the nimitta of gyeya,
at that time gyan remains as gyan and does not become gyeya. For example take
knowledge of pot. When gyan manifests in pot form at that time the knowledge of
pot is gyan only , that knowledge did not become pot. In the same way with the
nimitta of wine the knowledge manifests in wine form and gets corrupted, that
is also gyan only and gyan does not become wine form. If gyan becomes wine or
pot form then it would have been vaibhaviki kriya. But it is not so. Hence gyan
has swabhaviki kriya but there is no vaibhaviki kriya.
Answer 834-838
834. Shloka- The swabhava kriya and vibhava kriya of soul are not
different – it is not so, since bonded and unbonded gyans have differences. The
Gyan under the influence of obscuration due to Moha karma is bonded while gyan
with destruction of Moha karma is unbonded. This is clarified further-
Bhavartha- The questioner had stated that the gyan in the shape of gyeya is also
gyan and gyan under the influence of wine is also gyan, since from aspect of
gyan both are same. In reply Acharya says that it is not so since gyan attained
with the nimitta of gyeya only and gyan attained under nimitta of wine is quite
different. The changes in gyan under nimitta of wine is corrupted, it is
unreal. The reality is in that gyan which accepts the thing in real form. The
gyan which manifest in gyeya form with only nimitta of gyeya accepts it in real
form, but not with nimitta of wine. Hence both gyans have huge difference.
In this way the gyan
of jivas is of two kinds , one is bonded gyan and other is unbonded gyan. The
one obscured due to Mohaniya karma is bonded gyan while the gyan which is free
of mohaniya karma is unbonded gyan. Both are different which is clarified
further-
The characteristics of
bonded gyan
835. Shloka- The gyan which is obscured with Moha
karma, manifests with respect to every substance. It is thus- it becomes
ragi-dweshi itself in conjunction with desirable-undesirable substances, i.e.
the substances which it knows, it imagines them to be good or bad resulting in
raga-dwesha with them. This is vibhava kriya of gyan.
The characteristics of
unbonded gyan
836. Shloka- The gyan which is free of Moha karma is unbonded. That is
Kshayik, Shuddha and illuminator of Lok-Alok, which merely knows all the
substances. It does not indulge in raga-dwesha in any one – this is its
swabhava kriya.
837. Shloka- This bonded and unbonded natures of gyan is established with
famous example and also with directly observed Praman. The experience of heat
and cold is within self but Paramatma knowing the heat and cold does not
experience it. We directly observe that in conjunction with hot and cold things
we believe ourselves to be hot or cold but Kevali does not believe so. If the
house catches fire then we start crying that I am on fire and save me. But hot
is pudgala and soul is non corporeal, it cannot even touch. This is directly
observed vibhava kriya of gyan under the influence of nimitta whereas the gyan
of kevali Bhagwan is unaffected by the cold wind etc. and merely continues to
know it. This is example of swabhava kriya of soul directly.
Conclusion
838. Shloka- With this example it is established that just as Mati and
Shruta gyan are corporeal in spite of being non corporeal, in the same way the
non corporeal soul is also bonded with corporeal karmas.
Bhavartha- Keval Gyan is non corporeal and Mati Shruta Gyan are corporeal. It tells
that non corporeal soul is bonded with corporeal karmas since gyan is soul and
soul is gyan. The soul is corporeal means that so long as it manifests in
vibhava form under influence of nimitta , till then it is corporeal. Telling it
to be corporeal or ‘bonded with karmas’ is one and the same thing. The soul
does not become corporeal in reality since jiva cannot become pudgala.
Continued….
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