GRANTHRAJ SHRI PANCH DHYAYI …29

 

Dukh without knowledge 1076-1112

1076. Shloka- Dukh is of two kinds- one is with knowledge and second without knowledge. That dukh  which is experienced directly is with knowledge. For example pain due to tumor, death, disease etc. but without knowledge dukh is subject of knowledge without example like harm to infinite foursome capability.

1077. Shloka- This soul bonded with karmas strongly has great dukh without knowledge which is present in all Pradesh continuously. The dukh with knowledge is experienced sometimes in mind but the harm to infinite foursome is always present in all soul Pradesh.

1078. Shloka- The soul has dukh with knowledge since it is experienced directly. Since it is direct hence there is no need to establish it again . For ex. the fever etc. worldly dukh are experienced by all, what is there to prove them? Yes dukh without knowledge needs to be established.

1079. Shloka- The dukh without knowledge is hidden and needs to be proved. It is done by the inference of karya from cause  or from Paramagam.

Bhavartha- The dukh without knowledge is established by means of Agam of the form of words of Kevali or from inference Praman that the absence of infinite foursome form sukh itself is indicator of existence of its opponent dukh.

1080. Shloka-  Some places by seeing the karya the cause gets to be known. Just as by seeing floods in river the presence of heavy rains form cause is known.

Bhavartha- In spite of dukh without knowledge being seen directly, the gyani people can infer it. In dry river if floods are seen then it is decided that there is heavy rains on hills above. Although rains are not directly seen but it can be inferred. In the same way the loss of infinite foursome form sukh is karya which is directly seen. This karya is not without cause which has infinite dukh as opponent. That can be dukh without knowledge only. In this way the dukh without knowledge gets to be established well.

1081.Shloka-  The sukh quality of soul is self established, indestructible. Due to damage by Ghati karmas it has become absent like non entity.

Bhavartha- In the infinite qualities of soul there is one called sukh. Its swabhava paryaya is experience of blissfulness. By association with Ghati karmas the swabhava paryaya of sukh is being eliminated. This absence is indicative of the existence of vibhava paryaya of dukh without knowledge.

1082.Shloka-  Here in this inference the absence of sukh is reason while dukh without knowledge is the result . Without experience of sukh the knowledge of dukh is seen.

Bhavartha- Just as flood in river is result, here the absence of infinite foursome form sukh is karya. Just as rains is cause for floods, here the existence of dukh without knowledge is result. Just as by knowledge itself the presence of rains is established, in the same way here the dukh without knowledge is not seen even then it is established by result.

1083. Shloka- All the worldly jivas have dukh without knowledge. The cause for this is that the natural sukh is seen to be absent here.

1084. Shloka- That absence of sukh is not unjustified since famous examples are seen. Where sukh is absent there dukh is surely present. Where dukh is not there, there sukh is also present like in omniscient. If such cause effect bhava is not accepted then pervasiveness cannot be established.

1085. Shloka- Pervasiveness is as follows- Just as by seeing some person lying senseless, it is inferred that he has drunk liquor. Although the drinking is not directly seen, even then by seeing the karya ( senselessness) it is inferred that he has drunk ( cause). Same way is applicable here. With the karya of lack of infinite foursome form sukh, the existence of infinite dukh without knowledge is established.

1086.Shloka-  The worldly jiva has necessarily dukh without  knowledge otherwise own sukh ( natural sukh of soul) could not have vanished.

1087. Shloka- Hence it is inferred that due to fruition etc. of karmas continuously of karmas bonded, the dukh without knowledge surely must exist.

Bhavartha- In the  absence of sukh the existence of dukh without knowledge gets established. But what is the cause for its existence is explained- Just as generation of infinite sukh is naturally established nature of soul, in the same way the cause for dukh is conjoining with the fruition of karmas.

1088. Shloka- The dukh described above is not such that it cannot be described in any way ( i.e. it is not indescribable) since the root cause for this dukh is really fruition of karmas. The fruition of karmas only tells that the soul is having dukh.

Doubt

1089. Shloka- Here someone says that the bonded jiva does not have that sukh which is nature of soul since that sukh has been made senseless  by karmas .

1090. Shloka- On account of conjoining with undesirable substances the bodily and sensory dukh known by intelligence are existing for the soul which are explicitly famous in the world.

1091. Shloka- The dukh without knowledge different from that generated by mind-body-senses does not exist since there is no proof for the same just like flower in the sky.

1092. Shloka- For the establishment of dukh without knowledge the absence of sukh which you have given as reason is not valid since pervasiveness is impossible. ( Since absence of sukh does not have pervasiveness with dukh without knowledge).

Bhavartha – His logic is that body related dukh is known to all but without body also some infinite dukh without knowledge exists for the soul, that is not known.

Answer 1093-1112

1093. Shloka- it is not so since for establishing the soul dukh (without knowledge) opponent of sukh has pervasiveness. The opponent of sukh only is promoter of dukh and the opponent of sukh is karma which is known well by logic.

Bhavartha- The nature of soul is infinite sukh while that of karmas is infinite dukh. Jiva without karmas has infinite sukh while jiva with karmas has infinite dukh. Hence absence of soul sukh and presence of infinite dukh are pervasive – they are mutually existent. If it is not so then how it would be established that the jiva bonded with karmas has infinite dukh due to karmas i.e. karma are opponent to soul.

1094. Shloka- In two opposite dharmas only opposition is present and not in non-opposites. The hot -cold dharmas are enemies. Such animosity is not there in saltiness and wetness.

Bhavartha- The soul sukh and infinite dukh have opposition. Of them one would be there and not both. Just as between hot or cold only one would be present at a time. Just as saltiness and wetness can stay at same place , they cannot stay together because-

1095. Shloka- The perturbation free sukh is shakti of jiva which is Anujivi (shakti) of dravya. The opposition of sukh is restlessness  which is shakti of ghati karma.

1096. Shloka- Such shakti of karma is not unestablished since such results are seen. If it were not so then how  can karma be preventer of soul shakti.

1097. Shloka- With this logic it is established that so long as karmas are under fruition for the soul bonded with karmas, in all his Pradesh perturbing dukh is existent.

1098. Shloka- In this regard there is part example as follows- ocean affected with wind is restless while without wind the ocean is peaceful, without perturbation, healthy. In the same way so long as karmas are under fruition for soul, he is unhappy. With absence of karmas he is happy.

1099. Shloka- If someone says that sukh is always present whether soul is bonded with karmas or not. Since sukh is name of shakti of soul which is permanent attribute. Hence sukh should be treated as present only. Such doubt is not valid since it results in several flaws as follows-

1100. Shloka- If sukh quality is believed to be always present then several flaws are experienced. The logic of the flaws has already been described. The healthy jiva cannot have restlessness. But worldly jiva is seen to be restless hence it is known that sukh is absent.

1101. Shloka- In Anekantvad the Jains accept two opposite dharmas in the same place. Hence in one soul only the revelation of sukh as well as dukh should be accepted at the same time. Such logic is incorrect.

1102. Shloka-  The Anekant is praman in this way that when paryaya Drishti is ignored and observed from dravya Drishti then worldy jiva is said to have infinite sukh. When Guna is ignored and observed from aspect of paryaya then jiva is said to be infinitely unhappy. In this way Anekant is used in the world since thing is samanya vishesh form.

1103. Shloka- The revelation of sukh and dukh occurs in paryaya form hence at the same time both are not present. If there is dwait (duality) then it is there in dravya. ( In ignorant state from aspect of dravya Drishti the guna has indescribable sukh and in paryaya the dukh is explicit.)

Bhavartha- Sukh Dukh are shakti form which is same in siddha and worldly. In its presence the paryaya would be sukh form or dukh form. At same time both forms cannot be there. Siddha is infinite sukh  form. Worldly is infinitely dukh form. Still if you desire to say both at the same time in same soul then from aspect of dravya he is happy and from aspect of paryaya he is unhappy.

1104. Shloka- What more to say, it is established with inference praman that ‘soul bonded with karmas is unhappy’ which was the objective. In Jain Agam also the presence of dukh has been established in soul. No further praman is required. 

1105. Shloka- The words of omniscient should be accepted as law, that only is called as Agam. These are the words of omniscient that the result of ripe karmas under fruition is dukh form only i.e. all karma phal is dukh form.

1106. Shloka- In this context there is example that  in Vigrah Gati, all the jivas having karmana kaya of one sense to five sensed are believed to be unhappy.

Bhavartha- If in your opinion the conjunction of body only is dukh and there is no dukh which  is generated by fruition of karmas without knowledge; then in Vigrah gati there is neither the body nor conjunction nor dukh with knowledge then is the soul infinitely happy there like siddhas? No. Secondly body and conjunction is more to panchendriya sangyis while ekendriya to five indriya asangyi jivas have less, then as per you they would be more happy and sangyi would be less. But it is not so, The higher gati has less dukh. If such logic is not there then higher gati would be a waste. This statement would be established by dukh without knowledge. The principle is this that where fruition of ghati karmas is more there the jiva is more dukhi since the nature is being harmed. The loss of nature is only dukh. The revelation of swabhava is sukh. In siddhas there is complete revelation is there hence they are highly sukhi. In Nigod the revelation is least hence he is maximum dukhi.

1107. Shloka- In that Agam the explicit bhava is that with the harm due to fruition of Ghati karmas upon the Pradesh of jiva the undesired dukh is experienced i.e. with fruition of ghati karmas infinite dukh without knowledge is experienced- thus is told in Agam. ( These are all statements of nimitta which describe the condition of jiva at given time, however it should not be misunderstood that nimitta harms jiva or makes him unhappy.).

1108. Shloka- If it is not so accepted then higher gati would not be beneficial since it results in flaws. Then Sangyis would only have dukh and asangyi would not have dukh.

1109. Shloka- If it is said that Sangyis have more dukh and Asangyis have less then also it is not correct since from lower state to higher state is superior- this is believed.

Bhavartha- From lower gati the higher gati is considered superior since it has less dukh. Hence it is right that Sangyis have less dukh and Asangyis have more.

1110. Shloka- It should not be said that sookshma jivas have body and touch etc. senses hence those jivas have dukh due to body and sense.

Bhavartha- Someone may say that it is alright that higher gati has less dukh and lower gati has more but in lower gati due to causes for dukh without knowledge are not many and their body is small with 1-2 senses hence they are more unhappy since they have more moha-raga-dwesha with them itself. But this is wrong since in Vigrah gati also there is no body nor senses then what can be said there? It cannot be said that they are happy like Siddhas. The dukh due to conjunction is not there hence it would have to be said that there the conjunction with fruition of ghati karmas is present due to which on account of harm to infinite foursome they are highly unhappy without knowledge. Other than this there is no gati. Hence it establishes the dukh without knowledge.

1111. Shloka- if body and senses related dukh only is accepted and no other dukh ( karma generated) is accepted then the jiva who is in Vigrah gati where only karmana state is prevalent, there is no dukh due to body , senses  etc. then there is dukh present or not?

Bhavartha- In Vigrah gati due to worldly state there is dukh but body, senses related dukh is not there. Those who accept only body and mind related dukh , their belief has flaw of non-pervasiveness.

1112. Shloka- If it is said that in Vigrah gati also the karmana body of the form of mass of karmas is present hence body generated dukh is present there also. Then with such statement the karma generated dukh only got established. This proves beyond doubt that karmas only give dukh.

Establishment of sukh and gyan beyond senses for the Siddhas

1113. Shloka- ( the dukh is established with fruiton of karmas alone ) with soul in Siddha state being free of Nokarma ( body-senses-subjects) the sukh with characteristics of perturbation free nature is also established.

Bhavartha- The jivas bonded with karmas are infinitely dukhi being associated with fruition of ghati karmas. Hence it establishes  conversely that siddha jivas free of karmas are naturally infinitely sukhi.

Doubt

1114. Shloka- In Paramatma ( Siddha ) the absence of body senses and subjects is well known then in their absence how can the sukh and gyan of siddhas be established ?

Answer 1115-1124

1115. Shloka- It is not so since without senses and without body the Gyan and Sukh of Siddhas is Praman. It’s reason is as follows-

1116. Shloka- Taste of Shuddha Gyan and Shuddha Sukh is found to some extent in some of us also. From this it can be known that someone has Shuddha gyan and Shuddha sukh in totality also.

1117. Shloka- Gyan and Sukh are Nitya and Anujivi gunas of jiva . Hence in spite of lack of body-senses of siddhas, both are not lacking, instead existent only.

Bhavartha- Karma-body-senses are clearly other dharmi of conjunction form. In their absence the original dravya or its qualities would not get destroyed but in their absence the vibhava form manifestation which was taking place with their nimitta, that would change into infinite swabhava form manifestation. Hence in Siddhas Shuddha Jivastikaya named conscious dravya is present wherein the quality of gyan etc. are present and infinite sukh and infinite  gyan form swabhava paryaya is there which they can experience.

1118. Shloka- The gyan and anand are dharma of soul, this is established since the characteristics of guna are present in them and without body or senses also they are observed.

1119. Shloka-  At the time of Mati gyan etc. also soul is Upadan cause. The body – senses and the subjects of senses are external nimitta reasons only. They are irrelevant.

Bhavartha- One should not think that in Jivas Siddhas have sukh without body etc. but world is due to due to them only. It is not so. Here also jiva is sukhi-dukhi due to vibhava paryaya of own sukh quality. The subjects etc. are not real reasons. They are irrelevant since with those subjects only someone believes self to be sukhi and other believes self to be dukhi. This is direct contradiction flaw.

1120. Shloka- In the worldly state Jiva or in Siddha state – in both jiva has characteristics of gyan sukh etc. Hence the soul by himself is gyan or sukh form. Gyan and sukh are guna paryayas of soul hence they belong to him only. Others are absolutely absent.

1121.Shloka-  Jiva after attainment of touch etc. subjects himself becomes gyan and sukh form. In this gyan and sukh of soul what can those poor corporeal subjects do ? Therefore soul himself with capability of own kaal himself manifests in vibhava paryaya form of sukh guna.

1122.Shloka- If touch etc. subjects generate gyan independently then why can’t they generate gyan sukh  in pot etc.  which are devoid of gyan. They do not do anything. The soul himself becomes sukhi-dukhi. Even then if someone says that they generate sukh in conscious substance only and not in corporeal then acharya says that conscious is conscious himself and it generates sukh dukh within himself. The body senses etc. are themselves insentient. How can they produce conscious substance? Hence the subjects make world happy – this is delusion.

1123. Shloka- If it is said that touch etc. generate sukh and gyan in conscious dravya in worldly state then we ask you that with the soul being conscious himself , what do they generate in the consciousness? Does the corporeal generate sentient? No, they do not generate anything. It manifests on its own.

1124. Shloka- Hence it establishes that body, five senses and the subjects of those senses are irrelevant towards the gyan sukh of the soul. In other words soul himself manifests in swabhava paryaya form of sukh and gyan and be sukhi while by manifesting in vibhava paryaya form soul becomes dukhi. The insentient substances do not do anything.

Doubt

1125. Shloka- The Manushya have gyan and sukh with presence of body-senses and subjects only and in their absence they do not have sukh, gyan  then how is it irrelevant?

Answer 1126-1130

1126. Shloka- It is not so. Body Etc. indicate the Gyan Sukh hence they are illuminator reasons for the gyan sukh. But they can do so only when soul has relation with the body. Without soul those body etc. cannot show gyan sukh in pot etc. Hence body etc. can show gyan sukh in soul only since gyan sukh is quality of soul only. Just as lamp is illuminator of things but it can illuminate things only when they are present. Without presence of things no lamp can illuminate them. 

1127. Shloka- Example: The illuminator of smell of sacrificial homa is fire. That smell cannot be there without the dravya for homa by  fire alone.

1128. Shloka- In the same way (in the presence of soul) body-senses and subjects in the worldly state are illuminator of gyan and sukh but they themselves (body etc.)  do not become gyan and sukh form. Such soul is one only.

1129. Shloka- In the absence of Upadan by just illuminator (nimitta) alone sukh and gyan cannot be attained since by accepting it everywhere in the absence of Upadan (cause) the karya would be generated.

1130. Shloka-  Hence in the world or in the Siddhas the gyan and sukh are established to be that of Jiva since they do not trespass the nature of quality. The one who does not have that quality , in him that karya also cannot be done. Karya is paryaya. Without guna there cannot be paryaya.

1131. Shloka- In the worldly state the soul has gyan and sukh along with obscuration and in the siddhas that gyan and sukh is without obscuration.

1132. Shloka- With the destruction of karma, definitely the guna of soul does not get destroyed. Conversely extreme purity is revealed just as with destruction of mud the water becomes purer.

Bhavartha- The stand of disciple is that in absence of body etc. the sukh of Siddhas does not exist. He is told that conversely the sukh is more. With the destruction of karmas the original dravya or its guna do not get destroyed, rather complete revelation of guna occurs. Just as with destruction of mud the water or its purity does not get destroyed , but that purity is fully revealed. The stand of Naiyayiks is that destruction of 21 gunas of soul only is Moksha. This is their ignorance. With the destruction of guna the original dravya’s existence would not be there. Hence the loss of guna is not Moksha but its revelation is Moksha. This is told-

1133. Shloka- With destruction of impurity of karma the corruption of soul is destroyed since that corruption is bhava generated due to fruition of karma and is Anitya, momentary paryaya form ( is not quality).

Bhavartha- Someone may say that destruction of gunas of soul only is Moksha . Just as raga is there in soul and it gets destroyed. He is told that raga is not original dravya or its quality. That is the corruption of original charitra guna of jiva dravya – vibhava form opposite manifestation. With its destruction the swabhava manifestation i.e. Veetragata is revealed. The charitra guna was not destroyed , rather with destruction of impurity it became pure. The destruction of corruption is definitely Moksha but destruction of guna is not Moksha. Guna is Nitya and with its destruction the issue of void would arise. With destruction of corruption the delusion of loss of guna should not be believed, but with its revelation the Drishti should be directed towards the infinite nature of self. In reality without knowledge of dravya guna paryaya the uncertainty does not get eliminated and doubt always remains.

1134. Shloka- With the destruction of Ashuddha paryaya the doubt of loss of guna should not be there since Guna are nitya and in Siddha the complete knowledge and blissfulness is explicit.

1135. Shloka- Just as gold with conjunction of fire with destruction of impurities, the yellowness etc. guna do not get destroyed , rather it becomes purer.

1136. Shloka- Some pople believe that complete loss of 21 dukhs (gunas) is characteristics of Moksha which is false. Since with absence of qualities of jiva the subject of absence of jiva would arise.

Bhavartha- The Naiyayik darshan believes 21 guna in soul which are called as dukh and their destruction as Moksha. Here that is refuted telling that with such belief the draya entity would be destroyed and the subject of zero would arise. Upon this Naiyayik says that if revelation of guna is called as Moksha then Siddha would have infinite dukh . He is explained that complete revelation of sukh guna is infinite sukh form experience and if its absence is believed then soul would be extremely miserable then what type of Moksha?

1137. Shloka- The revelation of own guna of soul is not means for Dukh since with the destruction of sukh from roots , it results in extreme dukh.

1138. Shloka- Hence it establishes that gyan form and  sukh form Siddha has gyan and bliss even without body (senses) and subjects.

This concluded the establishment of gyan and natural sukh of soul and sukh and gyan beyond senses for the Siddhas.

Conclusion 1139-1142

1139. Shloka- Who has known the tattva ( sensory sukh and gyan are despicable, such is the conclusive knowledge) and observes his own soul ( nature of my soul is sukh and gyan beyond senses- with such belief), that Samyak Drishti  renounces raga-dwesha in senses generated sukh and senses generated gyan. In other words , do not believe them to be own nature and becomes their knower-seer. Thus he becomes knower-seer of karma Chetana and Karma phal Chetana.

1140. Shloka- Doubt- Is the description this much only or some more characteristics by which jiva is known to be Samyak Drishti ?

1141. Shloka- Answer- There are other characteristics  of Samyak Drishti soul by which the Samyak Drishti jiva is known very well.

1142. Shloka- Just as above described sensory sukh snd sensory  gyan is not venerable for the Samyak Drishti soul. In the same way all karmas are not venerable ( they are despicable). Since to him own soul dravya has become Prayaksh.

Continued

GRANTHRAJ SHRI PANCH DHYAYI…28

 

Samyak Drishti does not have desire for sensory pleasures 1026-1044

1026. Shloka- The implication of all the above subject is that what is called as sukh in world is dukh only. This dukh is not dharma of soul hence samyak Drishti do not desire it.

Bhavartha- Mithya Drishti divides into  punya-pap two types. Samyak Drishti divides into  dharma and adharma while punya-pap is counted in adharma. Mithya Drishti divides into  Shubha-ashubha. Samyak Drishti divides  into  Shuddha -ashuddha two types counting Shubha-aashubha in ashuddha only. Mithya Drishti divides into  sukh-dukh two types and Samyak Drishti divides into  pleasure beyond senses and sensory pleasures two types. Why is it so? Mithya Drishti does not have knowledge of nature. He only divides the non soul substance into two. Samyak Drishti sees soul on one side and non soul on other side. There is vast difference between the two view points. The sensory pleasure is non soul dharma, it is dharma of karma and dharma of pudgala. It is vibhava and really is dukh hence Samyak Drishti does not desire it. The one eating food in heaven does not desire food of this lok, in the same way the gyani enjoying the sukh beyond senses even in the least would not desire the worldly pleasures.

1027. Shloka- Samyak Drishti do not have veneration towards sensory pleasures . Mithya  Drishti have such veneration towards raga due to agyan bhava.

Bhavartha- Accepting sensory sukh to be real sukh is mistake of tattvas which is called as Mithyatva or Agyan bhava or raga bhava. Samyak Drishti does not have reverence towards sensory pleasures hence he does not have raga bhava.

1028. Shloka- Samyak Drishti has a different state of gyan Chetana of samyaktva form hence unlike worldly people he does not have desire towards karma generated materials.

Bhavartha- Samyaktva is different type of state of soul in the form of Gyan Chetana. The sensory pleasures desires are with karma Chetana and karma phal Chetana. These belong to Agyani. Samyak Drishti has gyan Chetana  which has recourse to gyan and not karma. Further Samyak Drishti has differentiating knowledge of self and others. He believes the samanya soul i.e. Shuddha Jivastikaya only as prime soul matter and rest as karmas. Mithya Drishti does not have knowledge of prime Jivastikaya. He believes the karma generated materials only as ‘own’. Samyak Drishti has belief in prime Jivastikaya as ‘own’. Believing remaining to be karma he does not have desire towards them.

1029. Shloka- Just as everyone is disinterested in diseases , in the same way the Samyak Drishti has disinterest towards all enjoyments. Such bhava of Samyaktva state is surely natural.

Bhavartha- Mithyatva and sensory pleasures have mutual presence and samyaktva has necessary absence towards sensory pleasures. Samyak Drishti believes the sensory subjects to be disease form.

1030. Shloka- This is practice that Gyani knowing the sensory subjects as despicable renounces them. But in this renunciation  some manifestation of Samyaktva state only is cause.

Bhavartha- Acharya says that in Agam and lok it is said that gyani knowing the sensory subjects as despicable renounces them . In reality the manifestation of gyan Chetana form of Samyak Drishti has the power that in its presence the desire of sensory subjects does not arise. This is the real reason. Knowing them as despicable and renouncing is just figure of speech.

1031. Shloka- In some soul there is absolute absence of desire for sensory subjects since even in us also partial form absence of raga is seen.

Bhavartha- Some people believe that no one has absence of sensory desires at all. The author says that we are gyani and by own experience we see partial absence of sensory pleasures  which establishes that bigger gyanis would have total absence of sensory desires.

1032. Shloka- It is as follows- it is not mine but others. Hence with such belief the gyani does not accept sensory subjects to be soul nature and he does not become one with them.

Bhavartha- Example is quoted of treasurer of Seth who handles lot of money but ‘this belongs to Seth, not mine’ – with such belief that money does not make him happy . In the same way  some Samyak Drishti with fruition of sata gets all sensory pleasures but he knows that these are other’s things, cause for bandh, momentary, with hindrance etc. hence he does not get satisfied with them. He craves for soul based sukh only.

1033. Shloka- Just as some dependent person engaged in illegal activity is not karta of that kriya since he does not desire it.

Bhavartha- Disciple asks that why Samyak Drishti engages in pleasures when he does not desire them. Acharya explains that just as prisoner has to engage in several activity without desire, in the same way without desire of gyani due to weakness of purushartha he carries out those activities although he does not desire them. For this reason he is not their karta-bhokta.

Doubt

1034. Shloka- Samyak Drishti enjoys subjects of senses and he is interested in them also then how is he desire free?

Bhavartha- Disciple asks that some Samyak Drishti had 96000 wives so they must have engaged in enjoyments. Then how can he be said to be desire free?

Answer 1035-1044

1035. Shloka- It is alright. So long as Samyak Drishti is stationary at lowly state, till then the charitra avaran karma pertaining to that state is there.

Bhavartha- From 4^th till Siddha all are Samyak Drishti. This does not apply to all but upon some. The reason is that at present Gyani is in lowest state. Drishti has differentiating knowledge. The nature of substance is clearly known even so the charitra has weakness and vikalpa. He cannot stay in own nature and he gets conjoined with charitra moha resulting in attention towards sensory subjects.

1036. Shloka- That Samyak Drishti jiva due to fruition of charitra mohaniya engages in sensory subjects . Without such fruition he is absolutely Shuddha veetrag and beyond senses.

Bhavartha- The difference between omniscient and small gyani is this only that he does not have raga. This one has some raga related to charitra. Due to this raga only he is in lowest state. If raga is ignored then he too is Shuddha veetrag like omniscient beyond senses.

1037. Shloka- In the absence of darshan mohaniya that Samyak Drishti without desire of enjoyments engages forcibly in enjoyments due to fruition of karmas.

Bhavartha- Acharya explains that soul has belief and charitra, two different qualities. There karya are also different and their obscuration are also different. With revelation of belief , as a rule the desire for enjoyments also subsides such is necessary condition since the desire for enjoyments is Anantanubandhi raga which is generated by Darshan Moha which is absent here. From this aspect the gyani is siddha without desires. Only due to presence of charitra moha bhava his attention is directed to enjoyments. Hence it cannot be said that he has desire of those enjoyments.

1038. Shloka- That desirelessness is not established by observation of activities only but is established just as without desiring the world has poverty and deaths etc.

Bhavartha- You said that since he has external activities hence he cannot be called desireless. The fact is that external activities do not establish internal manifestations. The external activities occur in accordance with desire only – no such rule is prevalent. Many activities are forced upon us and one has to be engaged in them without desire.

1039. Shloka- Just as some patient in spite of treating the disease does not desire the disease itself hence where is the question of desire for experiencing the disease again.

Bhavartha- Just as a patient knows the disease to be bad and makes effort to cure it. Can it be said that he wishes reoccurrence of disease? Never.

1040. Shloka- In the same way the gyan afflicted by karmas engaged in karmas generated activity does not desire any karma state then how can he be called desirous of sensory subjects ?

Bhavartha-  Gyani by means Nishchaya naya has different gyan of his Shuddha nature i.e. Shuddha Jivastikaya and different gyan of karma form conjoining substance since he has differentiating knowledge. Now he desires only his Shuddha tattva only and not any other conjoining substance or bhava. So long as previously bonded karmas are under fruition , till then they dissipate without desire after fruition like that of Kevali in spite of not desiring so. In the same way the Kriya of charitra moha is fructifying and shedding without desire. Then where is the desire for future?

1041. Shloka- Not desirous of karma that Samyak Drishti engages in activities for resolving miseries but his such engagement cannot be called as cause for new miseries etc.

Bhavartha- Just as efforts for curing a disease cannot be called as means for the disease in future. In the same way the  kriya of Samyak Drishti without desire cannot be called as the desires for future pleasures.

1042. Shloka- That Samyak Drishti in spite of enjoying pleasures is not enjoying them since karma carried out without desire by jiva without raga is not for the purpose of raga.

Bhavartha- In Kevali Bhagwan the external audayik karma activities like getting up, sitting, walking, preaching etc. take place but due to his raga free state, in spite of those kriya he is non karta. In the same way Samyak Drishti is non Bhokta in spite of conjoining activities of bhoga due to charitra moha since in Kevali both types of raga bhavas are absent and he does not have darshan moha. Due to absence of darshan moha the desires are absent and jiva is raga free and for that veetragi the enjoyments are not for raga or karma bandh.

1043. Shloka- Although some Samyak Drishti does have karma Chetana and karma phal Chetana  but in reality it is gyan Chetana only.

Bhavartha- although at lower state some Samyak Drishti has existence of karma Chetana and karma phal Chetana definitely but in reality it is gyan Chetana only. Since Samyak Drishti is not owner of karma Chetana and karma phal Chetana. He is not karta bhokta but gyata. The one who is gyata he has only gyan Chetana and not karma Chetana and karma phal Chetana.

1044. Shloka – The result of the Chetana engaged in karma and fruits of karma is bandh but on account of lack of raga for Samyak Drishti he does not accrue bandh hence it is gyan Chetana only.

Bhavartha- Since the result of karma Chetana and karma phal Chetana is karma bandh hence the Chetana which results in karma bandh only would be called karma Chetana and karma phal Chetana. The other which does not result in karma bandh is gyan Chetana. Bandh in reality does not accrue merely with conjunction of external enjoyments but because of spirit of oneness with them i.e. thinking them to be the nature of soul which gyani lacks. Agyani has external Drishti upon the world. Observing the gyani in conjunction with enjoyments he believes him to be karta-bhokta of the same and he does not understand the spirit of gyata. In reality the gyani only knows the nature of gyani. Agyani cannot understand it and he measures it on his own scale.

Divisions of sukh and Gyan and their despicability-venerability

1045. Shloka- Just as sukh is sense generated and beyond senses , in the same way gyan is also generated by senses and beyond senses. The first two senses generated sukh and gyan are not venerable – ignoble but the other two ( sukh and gyan beyond senses) are venerable.

Description of sensory gyan 1046-1075

1046. Shloka- Definitely the gyan which is generated with nimitta of others (senses etc. ) and the gyan which manifests with respect to each substance , that gyan is restless and bhava moha form . In reality it is dukh form and purposeless.

Bhavartha- The task of gyan is knowing but so long jiva is Mithya Drishti, in his sensory gyan due to Mithyatva such flaw is present that whichever substance it knows, it imagines own-others in them . Believes them to be harmful or useful and carries out raga with beneficial and dwesha with harmful imaginations. It is called as converse manifestation of gyan . Restless with raga-dwesha-moha he gets to be unhappy. In this way the sensory gyan is dukh form and in reality harmful and is not gyan itself in certain sense. Hence it is ignoble while gyan beyond senses on account of knowing all substances at the same time, being free of moha it does not manifest conversely hence is not restless. That is real gyan which is sukh form and is venerable.

1047. Shloka- This sensory knowledge is established to be miserable since its is highly restless by nature and with the accompaniment of other substances with the known things, the desire to know them also is seen.

Bhavartha- The substance known by sensory knowledge, in that it imagines raga-dwesha-moha and be miserable. This was told earlier. Now it is told that the substance which it does not know, with the desire to know it also, it becomes miserable. Hence it is dukh form  and ignoble. Whereas the gyan beyond senses is direct without lack of knowledge of  any substance , it is not miserable hence it is venerable.

1048. Shloka- With the agyan of lack of knowledge of remaining substances , the mind remains restless, this apart the knowledge of known substances also is miserable, this has been told earlier.

1049. Shloka- That sensory knowledge is Pramatta since it is conjoined with moha. It is worst since it has requirement of several things for its generation. It knows sequentially. It is difficult to acquire since it requires   Avagrah, Iha, avaay, dharna in order.

Bhavartha- In the sensory knowledge following types of miseries are there. (1) without knowing the difference of true and false, he knows like a drunkard since he does not have differentiating knowledge of self and others. (2) This gyan has requirement of several nimitta like eyes, specs, light, book etc. (3) The nature of gyan is to know all at the same time but the sensory knowledge knows sequentially each substance. (4) It is worst since for knowledge of a substance it requires Avagrah, Iha, Avaay, Dharana. Hence it is dukh form and ignoble. The gyan beyond senses being free of moha knows all correctly and does not have requirement of any nimitta . Knows without sequence and is free of avagrah etc. Hence it is sukh form and venerable.

1050. Shloka- It is indirect since its is generated with nimitta of others. It is defective since being dependent upon senses it has possibilities of doubt etc.

Bhavartha- The sensory knowledge is dependent since it has expectations of other nimittas. Dependent is also called as indirect. This gyan is generated with the nimitta of senses , this dukh is directly seen. Further this sensory gyan is not reliable since the substances known by it may have faults of doubt, opposite and uncertainty. Hence it is dukh form and ignoble. The gyan beyond senses is direct independent and without expectations of senses, and free of doubts etc. Hence it is sukh form and venerable.

1051. Shloka-  It is opposite since it is cause for bandh. It is karma generated since it is karya of bandh. It is not dependable since it is non soul dharma. It is impure since itself it is soiled.

Bhavartha- The Sensory knowledge is mixed with raga-dwesha-moha hence it is cause for bandh. It is generated with kshayopasham of karmas hence it is karya of bandh(karma). It is non benedictory since it is not soul dharma. It is impure since it is soiled with raga-dwesha-moha. Hence it is dukh form and ignoble. But gyan beyond senses is not cause for bandh since it is  devoid of raga-dwesha-moha. It is not karya of bandh also since karma has been destroyed. It is dharma of soul-it is natural hence is benedictory. It is pious since it does not have impurity of raga-dwesha-moha. Hence it is sukh form and venerable.

1052. Shloka – This gyan is like apoplexy which increases sometimes and reduces some other time. Sometimes, it is seen and sometimes not seen hence is unconscious.

Bhavartha-  The sensory gyan cannot be trusted. With practice it appears to increase and with some injury to head or in old age or due to weak body it is seen to decrease. Sometimes with madness it disappears also. Hence it cannot be trusted. Hence it is dukh form – ignoble, but gyan beyond senses neither reduces nor increases nor gets destroyed since it is  produced with destruction of opponent. Hence it is sukh form and venerable.

1053. Shloka- It does not have protection since this karma is enemy of soul and which subsides for a small time but again it would attain fructification . Gyna cannot protect  with such karma conquered state.

Three together

1054. Shloka- This sensory knowledge is knowledge by name sake only since of the six dravyas only corporeal dravya is known to it. Of the corporeal it does not know the sookshma. In Sthoola also it knows few of them.

Bhavartha- In the world six dravyas are there. 5 are non corporeal and one corporeal. The non corporeal is not subject of sensory knowledge hence its is knowledge by name sake only. Of the six it knows only corporeal and in corporeal also it does not know sookshma and knows sthoola only.

1055. Shloka- Of the Sthoolas,  it knows only those which are suitable for being known by the senses. It does not know those which are not eligible. In them also it engages in present only and not in past, future.

1056. Shloka- In the present eligible also it knows suitable substances which are close and in them also after avagrah-iha etc. the sensory knowledge existence is seen. Hence it is dukh form  ignoble but gyan beyond senses knows corporeal non corporeal both. It knows paramanu, kalanu etc. sookshma also. It knows without senses, without being close. Knows the substances of all the three kaals past, present, future. It knows close or distant both without closeness or avagrah etc. Hence it is sukh form and venerable. Now it is told what type  of relationship this sensory  knowledge has with nimitta form karmas and how it is produced. Its instability has to be noticed.

1057. Shloka- In spite of availability of the above means all the substances do not get to be known but of some different substances. That too is when the purity enhances ( kshayopasham of karmas) keeps enhancing, that too it always does not happen but happens sometimes.

Bhavartha- In spite of availability of external means like eyes, book, light, guru etc. if the kshayopasham of karmas is more then the knowledge is attained otherwise in spite of external means it is not attained. The rule for kshayopasham of karmas is told next-

1058.Shloka-  How the purity in the gyan is brought about? The mati gyan and shruta gyan have innumerable divisions and in those divisions also infinite shaktis are present.

1059.Shloka- The divisions of the obscuring karmas are as many as the divisions of mati and shruta gyan and those obscuring karmas progeny also keeps continuing.

Bhavartha- The divisions of gyan are in accordance with the number of karmas obscuring the gyan. As many divisions are there of the obscuring karmas, that many divisions of gyan are there. The obscuring karmas have innumerable divisions. These divisions are from aspect of skandh, but in each paramanu there is capability of blocking the gyan hence from aspect of capability of each paramanu, the karmas also have infinite divisions. In this way gyan has innumerable and infinite divisions. As the obscuration keeps reducing , accordingly the gyan gets revealed.

1060. Shloka- As many divisions of parts of karma undergo kshayopasham, that many parts of gyan get revealed since the gyan undergo different states.

1061. Shloka- At the same time the kshayopasham of veeryantaraya karma is also necessary just as kshayopasham of gyan occurs. With the kshayopasham of both karmas the purity of gyan which is revealed, with respect to shakti also that much gyan is called purified.

Bhavartha- In this way in accordance with kshayopasham of veeryantaraya and gyanavarana karmas the gyan part gets revealed. The obscuration is sequentially removed, hence the gyan also occurs in same sequence. The sequentially removed obscuration and sequentially attained gyan are different which is known as Alap. This gyan is Labdhi form . Now Upayoga form gyan is described.

1062.Shloka-  By removal of obscuration alone, it does not lead to knowledge. The direction in which  the manifestation of soul takes place, that only gets known which is called as Upayoga. For the  Upayoga the panchendriya naam karma and mind karma both are means.  

1063.Shloka- Both the karmas described above ( mind and naam karma) are bonded by chance by someone in some way. Even after bandh the fruition  takes place only if the Sankraman ( transformation) etc. has not occurred.

Bhavartha- Just because karma bandh is there, there is no rule that fruition takes place since karmas get transformed also. Some karmas keep changing due to different bhavas. One karma may become another karma.

1064. Shloka- Further for the fruition of panchendriya and mind naam karma, the fruition of paryapta naam karma is also required. Without completion of paryapti the body etc. are not completed and someone may die in between. Hence the fruition of paryapta naam karma is also must.

1065. Shloka- With the fruition of paryapta naam karma the no karma varganas also start coming in which are self established and which manifest into the forms of mind, body and senses.

1066. Shloka- If fortunately the production of mind, body and senses are completed then with the kshayopasham of karmas  the own and other substances are known in Upayoga form. For that also external means are Dravya senses.

1067. Shloka- In spite of these if the sun or lamp’s illumination is not there, then Upayoga form gyan is not possible. Hence illumination is also necessary. Also previously carried out Sanskar ( ordination) of gyan is means. Then also observation in traditional  form is reason.

1068. Shloka- With the presence of all the means described above the proper observation occurs ( i.e. Upayoga is carried out) . In the absence of even one reason the gyan cannot be upayogi in its subject.

1069. Shloka- It should be specially understood that in spite of kshayopasham ( labdhi form) gyan without availability of other means the  gyan of substances  cannot be Upayoga form. 

1070. Shloka- With fruition of Desha Ghati Spardhak and absence of Uday form Kshaya of Sarva Ghati Spardhaks results in Kshayopasham. Without such kshayopasham the Labdhi form gyan is also not possible.

1071.  Shloka- Hence the implication is that the sensory knowledge is just namesake gyan since its subject form all the substances are known only partially.

1072. Shloka- That gyan is partial since out of its subjects it makes only one substance as its subject at a time partially. In different subjects, it knows a specific subject only sequentially .

Bhavartha- Just as Keval Gyan is present in all the Pradesh of soul equally and all the Pradesh know the Lok-Alok equally, the sensory knowledge is not so. The kshayopasham of sensory knowledge manifests in innumerable Pradesh but the subject is corresponding to the applicable sense at its own place. For example the soul knowing colour would capture the knowledge from the Pradesh of eyes, the sound would be known by Soul Pradesh in the ears, In this way the sensory knowledge is divided in five places. It would know the subject according to its place e.g the eyes cannot know the taste and another objection is that at a time, only activity pertaining to one place would be carried out . Foe example when the colour is being  known then at that time  other senses cannot be used. Hence sensory knowledge know their subjects sequentially. Therefore it is ignoble. The gyan beyond senses know all the subjects from all places hence it is venerable.

1073. Shloka- The sensory knowledge is flawed as described above and further it is accompanied with the vibration of Soul Pradesh .

Bhavartha- The vibration of soul Pradesh is called Yog. This occurs in Kevali also as well as chhadmastha ; but in Kevali he is free of passions hence the Yog is not nimitta for dukh of soul hence it is ignored since Soul of Kevali has infinite bliss and the Yog corruption is least bit not nimitta for dukh. Here the subject is that of flaws of sensory knowledge and that too from aspect of agyani. Here it is told that in sensory knowledge, the yoga activity coloured with passions is surely existent. It can be experienced that when gyan of agyani engages in anger then mind-speech-body starts shaking. At that time Pradesh of soul start vibrating which are supposed to be stationary like that of Siddha. This is a form of dukh in soul. The disciple enquires that how corruption of yog be cause for dukh since it is present for Kevali also. This is answered next-

1074. Shloka- Any Audayiki kriya (activity due to fruition of karmas) of this inactive soul cannot occur without movement of soul Pradesh which does not occur without karma form afflictions.

1075. Shloka- The fruition form affliction is painful, this is not unestablished since it is fruition of karma. The fruition of karmas is dukh which is famous from Paramagam.

Continued….

GRANTHRAJ SHRI PANCH DHYAYI….27

 

On account of powers of gyan  and detachment,

 any activity of gyani is not cause for Bandh 997-1000

997. Shloka- The activity of Gyani and Agyani in general are similar but the kriya of agyani is cause for bandh while kriya of gyani is not cause for bandh in any case.

Bhavartha- Here an important point has been revealed. The external activities of mind, speech, body do not have any relations with gyani. They function in accordance with the karmas. The gyani on account of experiencing the samanya is free of bandh only. He does not have any bandh with external activities but on account of experience of Samanya accrues Samvar Nirjara only and Moksha comes nearer. This is the result of samanya experience. Externally he enjoys subjects of the five senses several times , which is due to results of fruition. Gyani is merely knower of them. Hence he does not accrue bandh due to them. Agyani on account of activities of passions accrue bandh anyway. Also Agayni accrues bandh continuously even in preachment of shastra, writing shastras, practicing Vyavahara dharma since he experiences self as Vishesh. None of his activity is cause for samvar nirjara , such is the rule of substance. The important point is that the external activities are independent activities of other dravya. They do not cause bandh or non-bandh. Even so the activities of agyani have been called as cause for bandh and not gyani. The reason is that the manifestations of agyani while carrying out those activities is of the form of oneness with others, doership of others and enjoyments of others. He has spirit of ownership and flavour of anantanubandhi Kashaya. Hence bandh in reality occurs due to moha and Kashaya. However the other dravya is given the blame that the activities of agyani is cause for bandh. Gyani does not have any bhava of oneness, doership, ownership, enjoyership with others. He knows that from aspect of Upadan all those activities are occurring independently at that time due to own capability and from aspect of nimitta are deeds of aghati karmas. My conscious non corporeal dravya and conscious   manifestation is absolutely different from them. Leave apart doing , I cannot even touch them. In scriptural language the activities of agyani occur with agyan bhava hence are cause for bandh ( in reality that agyan bhava is cause for bandh ) and the activities of gyani occur with gyan bhava hence they are not cause for bandh.

998. Shloka- The kriya caused by fruition of karma of gyani are not cause for bandh . Leave that apart, it’s a subject of surprise that all their activities are cause for nirjara of previously bonded karmas.

Bhavartha- Here  the wonderful result of experiencing the samanya has been told, due to which leave apart the future bandh, the previously bonded karmas undergo nirjara on account of shakti of gyan and detachment and Moksha palace comes nearer. The reason for this is declared in next two sutras-

999. Shloka- The Gyan form bhava of Gyanis are made with gyan hence in the souls of Samyak  Drishtis there is no space for agyan form bhavas.

Bhavartha- This is a surprising rule that those experiencing the samanya, their every  bhava does not trespass the gyan family. Hence they do not have bandh and samvar nirjara only accrues. It is further told that in spite of having krishna leshya for the gyani and in spite of enjoyments of five senses, any of his bhava does not belong to agyan family, nor can they be since birth of agyan bhava does not have relation with others or enjoyments but is related to experiencing self in vishesh form which gyani does not have. This is a surprising rule.

1000. Shloka- Supremely detachment form Vairagya and own experience form direct gyan – both are characteristics of gyani and he is Jeevan-mukta.

Bhavartha- (1) The vairagya of supreme detachment and experience of gyan samanya only is called as own experience direct gyan. The necessarily accompanying charitra guna has absence of ananatanubandhi Kashaya and supreme disinterest form bhava towards other substances which is called Vairagya. This gyan and vairagya only is characteristics of gyani which dissipates the karmas bonded over infinite period in a small time itself and prevents further bandh. By this power the previously bonded karmas giving their fruit become powerless and soul becoming lighter attains his final form shortly.

(2) Jivan-Mukta- The enjoyments of other substances are not possible for either gyani or agyani but due to ignorance this jiva since eternal  times, he always believed self to be doer-enjoyer of others. And due to fortunate fate, sometimes the manifestation of other substances occured in accordance with the vikalpas of being doer-enjoyer. This strengthens his attitude of being karta of others and he believes that due to his efforts it could be accomplished. Just as dog walking under the cart believes that the cart is being drawn by him. Since beginningless time such firm ignorant ordination, without preachment of Shuddha naya and without knowing that soul does not have any capability of doing enjoying others, does not change. Gyani has right knowledge of substance. He does not observe the substances with physical eyes and rather sees them with eyes of Agam  that every substance independently manifests in its own dravya paryaya form without interference. Hence he does not entertain bhava of doing enjoying others even in dreams. He remains knower of paryaya of others. This only is called as Jeevan-Mukta. This too is characteristics of gyani.

The Samanya form of soul which is experienced by Gyani  1001-1005

1001. Shloka- Gyani having soul experience always observes self from aspect of dravya Drishti as a pot of gyan in cube of gyan form only and does not experience self as 1. Bonded ( bonded with dravya karma)  . 2 Touched with no karmas 3. Different form ( human-naraki form)  4. Variable ( with increase-decrease of gyan) 5. With different qualities  6. Joint ( with raga) since such bhavas are not of the nature of soul.

1002. Shloka- Hence being just pot of gyan and being non engaged in bonded, touched etc. bhavas experiencing self directly as 1. Without differences of qualities 2. Without raga 3. Permanent ( gyan form) 4. Without human-naraki etc. paryayas he experiences bliss beyond senses.

1003. Shloka- And always experiences self as 1. Un bonded ( without bondage of dravya karma) 2. Untouched ( with nokarmas) 3. Shuddha ( free of nine padartha form manifestation) 4. Like Siddha ( with eight qualities) 5. Impurity free like pure sapphire 6. Possession free like sky without relation with corporeal substances.

1004. Shloka- And experiences self as without senses, idol of infinite knowledge- infinite darshan – infinite veerya and combined with infinite natural qualities like bliss beyond senses etc.

1005. Shloka- In this way experiencing own soul, although the gyani is just an idol of gyan only, even then due to weakness of purushartha sometimes he desires the other substances but in reality he is completely detached with respect to other substances.

Bhavartha 1001-1005- Gyani experiences himself as Shuddha samanya form and the form of samanya is same as that of Siddha. He does not accept any bhava generated by the fruition of karma. Its details are as follows-

1. UnBonded bhava – Soul is bonded with gyanavarana etc. karmas from aspect of Vishesh Drishti. From aspect of Samanya Drishti he is always unbonded form.

2. Untouched Bhava- Soul is touched by mind-speech-body form nokarma varganas. This is so from aspect of Vishesh Drishti. From aspect of Samanya Drishti he is only consciousness form without having mind-speech-body. He is untouched by them. Just as lotus leaf is untouched by water. In the same way the soul is neither bonded with dravya karmas nor touched by nokarmas.

3. Indifferent  bhava- Soul adopts manushya, tiryanch, deva, naraki form different kind of dissimilar dravya paryayas which are called different bhavas. Just as mud takes the form of pot, pan, spoon, cup etc. From aspect of Samanya Drishti the soul is free from these in a  different form. It is always one form only.

4. Permanent bhava- With the nimitta of gyanavaraniya karma soul attains mati etc. different kshayopashamik gyans. In these gyans the soul is variable due to increase or decrease of avibhag Pratichheda. Just as ocean is variable ( increasing- decreasing)  with nimitta of wind. From aspect of Samanya Drishti it is infinite gyan form. Always permanent one form. The same applies to all qualities.

5. Non-Vishesh bhava- Just as indivisible gold has different qualities of yellow, smoothness etc. in the same way in the soul from aspect of differentiations gyan-darshan-charitra- sukh etc. infinite qualities exist. This bhava of differentiations is also from aspect of Vishesh Drishti- Vyavahara Drishti. From aspect of Samanya Drishti the soul is always non-Vishesh devoid of different divisions of quality- indivisible.

6. Non conjoined Bhava - Just as form aspect of conjunction the water is in conjunction with heat but from aspect of nature water is cold. There is no heat in it. In the same way from aspect of paryaya Drishti the soul manifests in raga-dwesha-moha form but from aspect of samanya swabhava Drishti it is not conjoined with raga-dwesha-moha. It is non conjoined.

Agyani believes self to be vishesh bhava form while gyani believes self to be samanya bhava form and experiences accordingly.

7. Gyan form alone- Soul is like block of ice like ghee solidified in winter. In the same way soul is merely gyan form. Gyani just observes own cube of gyan alone. It is Samanya Gyan form only.

8. Shuddha- The nine vishesh manifestations of nine padartha form are called Ashuddha. These being naimittik manifestations are called ashuddha. Dravya swabhava is by itself Shuddha. Paryayas do not enter into dravya swabhava and just float above. Gyani experiences self to be Shuddha.

9. Siddha – The Samanya form is  like Siddha. Whatever is in Siddha is in me and what is not there in Siddha is not there in me. I have eight qualities.

10. Like Shuddha Sapphire stone- Just as in Shuddha sapphire stone the blackness, redness is due to conjunction of flower. In reality it is Shuddha uncorrupted. In the same way in soul all corruption is due to nimitta of karma. The samanya form is like Shuddha stone form.

11. Like non corporeal sky- Just as akash is non corporeal and corporeal substance cannot even touch it. In the same way the soul is non corporeal substance. The corporeal substance has never touched it. The gyani knows this very well.

12. Infinite gyan form free of senses- Presently we know and see by means of senses which is corrupted form  due to karmas. The nature of soul is free of senses- knowing independently- seeing without limits infinitely. In the same way the soul veerya is also infinite upon which it is resting. There is no purpose of body veerya.

13. Infinite bliss form- The nature of soul is not to enjoy subjects by means of senses . It is naturally infinite sukh form generated by non corporeal soul Pradesh. Gyani experiences himself to be such.

14. Infinite natural qualities – Just as a tablet of medicine is mix of several medicines. In the same way the samanya form is indivisible mass of infinite qualities. Gyani experiences so.

15. Free of other substance desires- In this way knowing, believing and experiencing Shuddha substance, so long as the gyani is in lower state, due to weakness  of purushartha he cannot remain steady in nature and sometimes vikalpa of the form of desire of other substance is generated in charitra quality  but at the same time due to belief in uncorrupted nature the supreme detachment bhava is present. At the same time having desire of that substance or that vikalpa, the gyani remains knower-seer of that only. Such is the wonderful nature of thing. From fourth gunasthana the gyanis have such state. This is natural and not artificial.

Seventh Intermediate Chapter

Description of apparent sukh by means of senses 1006-1025

1006. Shloka- The sukh named worldly are all sensory subjects related, they are not real sukh but apparent sukh and are definitely dukh.

1007. Shloka- Hence that apparent sukh is worthy of renunciation since by itself it is dukh form and its result is also dukh. That karma is also worthy of renunciation which is cause for that apparent sukh since---

1008. Shloka- All karmas are totally pudgala form and they are of eight types. The results of those karmas under fruition are dukh  only due to adversities.

Bhavartha- The world believes the sensory pleasures as sukh form. But Acharya proves them to be dukh form with logic that world has two substances one is soul and other is pudgala karma. Both are mutually opposite and have opposite natures. The nature of soul is perturbation free sukh form. The nature of pudgala is with perturbation dukh form. How can it be cause for sukh for soul ? Its result would be dukh form for the jiva. The sensory pleasure is result of fruition of Satavedaniya hence it is dukh form only for the soul. The imagination of sukh in them is done by agyani world. This is due to lack of differentiating knowledge.

1009. Shloka- In this four Gati form world wheel caused by the fruition of karmas permanently, no jiva is stationary in his own state ( soul nature) i.e. not manifested in the form of belief, gyan and conduct of the soul but is tied up with the materials available due to fruition of karmas – he is ragi-dweshi-mohi- sukhi-dukhi – manifested in Mithya belief gyan conduct form .

Bhavartha- Although the worldly sukh dukh is unreal but the agyani world forgetting his own blissful nature beyond senses remains engaged in this only.

1010. Shloka- Wandering in the world pervaded with miseries the jiva is displaced from his nature and has not attained own nature.

Bhavartha- On account of engagement in sensory pleasures , since eternal times the jiva is deviated from the own nature and he has no introduction to the real bliss. The sukh which in reality is dukh form, believing it to be real sukh he is happy with it.

Doubt

1011. Shloka- Some karma is Shubha and some karma is ashubha. Hence somewhere there is sukh and somewhere there is dukh, then why  jivas have dukh only?

Bhavartha- In the world the dukh caused by fruition of Asata is famous and the sukh caused by fruition of Sata is famous. With real sukh the world is un familiar since eternal times. Based upon this only disciple asks that it is clearly seen that there is sukh somewhere and dukh somewhere in the world. How do you say that world has dukh only and jiva do not have sukh?

Answer 1012-1025

1012. Shloka- It is not so since it is not sukh. Sukh is where there is no dukh. Dharma is where Adharma is not there. Shubha is that where Ashubha is not there.

Bhavartha- Acharya explains the nature of substance. If there is sukh for sometime then there is dukh. Real sukh is that where there is no dukh for ever which is sukh beyond senses. It is nature of soul and existent in Moksha. That only is dharma and that only is Shubha. Adharma and ashubha are names of sensory apparent sukh which do not exist in Moksha.

1013. Shloka- (1) This sukh is dependent (2) has hindrances (3) breaks (4) cause of bandh (5) increases-decreases hence that sukh is really dukh only.

Bhavartha- (1) In the sensory pleasures the subjects of five senses are nimitta hence it is dependent but sukh beyond senses is completely dependent upon soul hence being independent it is real sukh. (2) In sensory sukh there is hindrance i.e. perturbation. With desire of contact , the restlessness for mating, with desire for taste, restlessness for eating drinking, with desire for smell the restlessness for smelling, with desire for seeing the cinema, restlessness for seeing beauty of women etc. , with desire for hearing the restlessness for listening to music etc. but in pleasure beyond senses there is no hindrance. It is blissful in all the soul Pradesh. (3) the sensory pleasure is discontinuous  since fruition of sata is limited. After completion of its duration the Asata begins and stream of sukh breaks but the sukh beyond senses is infinite whose stream does not break. (4) In sukh there is raga bhava which causes bandh due to its nimitta. The fruition results in dukh only hence sukh is cause for bandh but sukh beyond senses is free of raga which does not accrue bandh. (5) The sukh sometimes reduces then increases. It is unstable and not same form. The sukh beyond senses is always one form without flaw of increase decrease. Hence this is the real sukh.

1014. Shloka- In this world the fruition of karmas is grinding the soul at every moment like Vajra and that fruition of karmas can be separated with considerable difficulty.

Bhavartha- Leave apart grinding, one dravya cannot touch another dravya. This is statement of nimitta. The implication is that in spite of jiva having nature of infinite bliss beyond senses, forgetting self it is conjoined with karmas and as a result experiencing infinite dukh.

1015. Shloka- With the fruition of karma the jiva is being restless in all Pradesh definitely just as with conjunction of fire the water is hot on touch.

Bhavartha- Conjoined with fruition of karmas the jiva discarding his blissful nature beyond senses, is highly unhappy, just as water with the nimitta of fire is hot.

1016.  Shloka- The fruition of sata-asata results in dukh , this you leave apart since it is coarse characteristics. In reality the fruition of all karmas is like blow of vajra upon the jiva.

Bhavartha- The conjunction of sata-asata is dukh only. The real dukh is the loss of infinite foursome form nature of jiva ,

1017. Shloka- The damage to the Pradesh is visible from example just as due to disease of wind all the joints of body ache visibly.

Bhavartha- Just as every joint of a patient of disease of wind aches, in the same way jiva joining with fruition of karma is unhappy in all Pradesh and while all Pradesh by nature are infinitely blissful form beyond senses, he is deprived of its enjoyment.

1018. Shloka- There is no fruition of karma which is means for sukh for jiva since all karmas by nature are adversaries. ( The nature of karmas is to give dukh only.)

Bhavartha- Sukh is attained by joining with the own samanya nature of jiva. Joining with karmas would result in dukh only since these are mutually opposite.

1019. Shloka- With the weak fruition of those karma, sometimes jiva are Sangyi and due to its effects engage in sensual subjects.

Bhavartha- In conjunction with moha, jiva suffers desire form disease. Then trying to cure that disease he falls into pit of sensory subjects and suffers unhappiness.

1020. Shloka- Due to strong fruition of karma some jivas are asangyi having  limited senses. They keep suffering due to flow of miseries and do not have capability of engaging in sensory subjects. 

Bhavartha- Some jiva’s infinite foursome is so much damaged that the kshayopasham of gyan and veerya is so limited that they cannot engage in sensory subjects. Thus they are in poor soul state.

1021. Shloka- What world call as dukh is anyway dukh but even what they call as sukh is also dukh in reality.

1022. Shloka- That dukh is not sometimes. But it is continuous in flowing form, since with attraction towards sensory subjects the strong desire form disease is observed.

Bhavartha- Jiva engages in sensory subjects for eliminating his dukh and deriving sukh but it is seen that the more we enjoy, the more desire form disease increases  and the dukh of jiva keeps enhancing.

1023. Shloka- Those lusting in sensory subjects have strong internal burning sensation since without that sensation how can there be desire towards the sensory subject ?

Bhavartha- The desire towards sensory subjects is direct announcement of internal desire form disease.

1024. Shloka- But by believing those subjects as beneficial, desire towards them is seen. This desire is seed of thirst ( it enhances thirst). Just as leach has desire towards sucking bad blood and it keeps enhancing the thirst to suck blood.

Bhavartha- It is directly seen that bad blood is dirty substance in body even then leach enjoys sucking it. Its desire for sucking keeps enhancing to the extent that it can die with stomach bursting. In the same way the sensory subjects are directly seen to be distasteful and highly dukh form. Even then jiva believing sukh in them engages in them. Desires to enjoy them again and again. This makes jiva highly unhappy. As a result with bondage of karmas he falls into the pit of Narak.

1025. Shloka- Those having lot of punya like Indra and Chakravarthy also have desire towards sensory subjects which enhances thirst. Hence how can it result in attainment of sukh? No one is satisfied with the sensory subjects and actually the disease keeps enhancing.

Bhavartha- Someone may say that on earth there is sata and then asata hence dukh is there. But in heaven there is continuous sata which gives sukh. The answer is that do not observe with external view point. Observe the nature of thing. Their engagement in sensory subjects itself is the burning of internal desire form fire. Those enjoyments keep enhancing the desire and the restlessness for dukh is always present which cannot be satiated.

Continued…..