933. Shloka- Just as lotus leaf is found in water only.
In spite of being sunk in water, the lotus leaf is not water form. Being
untouched nature the leaf does not have water in its substance. In the same way
although jiva is found in nine tattvas which are subject of vyavahara naya due
to conjunction or separation of others, but from aspect of Shuddha Drishti the
jiva tattva is separate . Therefore accepting nine and then ignoring them the
Shuddha is experienced.
934. Shloka- Just as water is found in mud only but do not look at the
mud, but look at water within water with mud. In that state also the water is
observed to be pure without mud. In the same way although jiva is found in nine
tattvas and is felt to be one with the nine tattvas , but the Shuddha jiva is
different from the nine tattvas. Hence accepting nine, then ignoring them the
Shuddha is experienced.
935. Shloka- Just as fire of straw, cow dung, wood, coal is observed in
several shapes and accordingly named differently, but in reality the fire is
not straw and straw is not fire. Fire is fire and straw is straw. In the same
way the jiva is seen in nine tattvas but in reality jiva does not become nine
tattva form. Jiva is jiva form. Nine tattvas are nine tattva form. Hence
accepting nine, ignoring them the Shuddha is experienced.
936. Shloka- Just as image of peacock is present in mirror. At that time,
in that state also where is the peacock in mirror? In the same way the jiva
etc. nine tattvas are nine states of jiva but they are not real trikaal jiva form. Hence
accepting nine and then ignoring them the Shuddha is experienced.
937. Shloka- With nearness of rose flower the sapphire stone appears to be
red. In reality the corruption of sapphire stone is unnatural. In the same way
the jiva etc. nine tattvas the jiva is visualised but is not real. Only from
aspect of Vyavahara Drishti he is there but not from aspect of Shuddha Drishti.
From aspect of Shuddha Drishti the jiva tattva is adwait form only. In him the
nine states are not visualised. Hence accepting nine and then ignoring them the
Shuddha is experienced.
938. Shloka- Gyan is found in gyeya shapes only. Knowing pot the knowledge
is called pot-gyan but the gyan does not become of the shape of the pot. The
gyan is gyan form only and pot is pot form only. In the same way the jiva, from
aspect of vyvahara naya is called nine padartha form but from aspect Shuddha
Drishti he is not nine padartha form. Nien padartha are nine padartha form and
jiva is jiva form. Thus accepting nine and then ignoring them Shuddha is
experienced.
939. Shloka- Just as ocean having waves caused by wind is there. At that
time also the ocean and wind do not have same substance-ness from aspect of substance. In the same way
jiva with the conjunction-separation of other dravya is called nine padartha
form even then it is not other dravya form but from aspect of Shuddha naya it
remains Shuddha only. Hence accepting nine and then ignoring them the shuddha
is experienced.
940. Shloka- The piece of salt from aspect of padartha is completely one
taste form and joining with different vegetables in mixed form it does not
become different tastes form. In the same way the jiva is himself adwait form
and in all states he is conscious only. In spite of conjunction-separation of
other dravyas resulting in nine jiva etc. tattvas form he does not become
ashuddha dwait form. Hence accepting nine and then ignoring them the Shuddha is
experienced.
941. Shloka- With the direct Praman of these examples it is established
that nine padartha should surely be stated in padartha form. In other words the
nine paryayas of the soul should surely be described since within them only the
samanya jiva subject of samyaktva is experienced. Thus author established the
describability of nine padartha.
Establishment of
describability in nine padartha – second time- 942-944
942. Shloka- Some people imagine with Moha that these nine states are not
worth description since they are absolutely despicable and Shuddha is
completely different from them.
Bhavartha- (1) Acharya told the nine padartha and Shuddha tattva to be different in
certain aspect but the disciple believed them to be absolutely different having
different Pradesh. (2) Secondly Acharya had told them to be despicable from
aspect of Drishti but not as gyeya of knowledge. Based upon these two mistakes
he says that the nine states are absolutely different and despicable. What is
the use of describing them? Therefore he again established indescribability in
nine states.
943. Shloka- This is not right. Their complete renouncement is
unestablished with Praman since completely different Shuddha other then that is
unavailable.
Bhavartha- Acharya says that they do not have different Pradesh so that they could
be completely renounced. Shuddha also does not have different Pradesh which can
be accepted. The substance is one only and subject is that of primary and
secondary.
944. Shloka- Secondly it is sure that in absolutely despicable substance
the describability is not established but these nine padartha are not
absolutely despicable. The one who has not entered darkness, he cannot
experience illumination even in the least. In the same way the one who does not
have knowledge of nine tattva, he cannot experience Shuddha atma since it is
found in these nine only.
Bhavartha- Acharya says that nine padartha are not absolutely despicable. They are
despicable from aspect of Samyak Darshan. They are gyeya of gyan and worth
knowing since without knowledge of nine tattvas the Shuddha tattva cannot be
experienced by anyone, such is the necessary condition. Without knowing the
belief of Shuddha is like horns of donkey. Example is also quoted that the one
who does not know darkness, he cannot know illumination in three kaal. Hence
these tattva are surely worth knowing and describing. Thus their describability
was established second time.
Establishment of
Describability in nine padartha- third time – 945-946
Answer of Doubt
945. Shloka- These nine padartha are not indescribable absolutely since
they are purposeful and all the nine padartha are worth describing.
946. Shoka- Shuddha completely different them is not established since
such Shuddha cannot be attained by any means. Only these nine padartha are the
means and Shuddha is objective since it exists in these nine only in logical
connection form. Hence they are purposeful and describable. Otherwise you
cannot attain Shuddha.
Establishment of
Describability in nine padartha- Fourth time- 947-957
Doubt 947-947
947. Shloka- The Shuddha Tattva is absolutely different from nine
Padarthas which is subject of Samyaktva and is own nature of Jiva. It is Nitya
illuminated and devoid of corruptions of any kind.
Bhavartha- We believe that Keval Gyan is at this moment in Shakti form and in
paryaya it is manifesting in Agyan form. However some Shwetamber and other
Digamber NishchayaBhasi believe that Keval Gyan is present at this moment
obscured by clouds form karmas. Actually that example is quoted for
representing stoppage of shakti of gyan. But they believe that Keval Gyan is
really existent obscured by clouds form karmas. We say that with destruction of
karmas the keval gyan manifests. But they say that with removal of karmas things
get clear. But this is mistake. Keval Gyan is paryaya and at one samaya there
cannot be two paryayas. The questioner has similar intent. He says that subject
of Samyaktva is Keval gyan which is absolutely pure without corruption. It is
different from agyan and corruption. It is nature of jiva and is always
presently illuminated. Why is it not visible in spite of being illuminated?
This he answers as follows-
948. Shloka- That Shuddha form is not visible to world so long as it is
covered with Mithyatva form darkness. The moment Mitha darkness is destroyed,
the world can immediately see it.
Bhavartha- Just as sun is present , its illumination is also present and it is pure
also. There is no corruption in it but so long as clouds are on top, till then
it cannot be seen. The moment clouds are dispersed , the things are seen
immediately. In the same way the Shuddha Tattva is existent. Its illumination
is existent and it is pure also. There is no corruption in it. But there is
Mithyatva darkness form clouds of
ignorance obscuring it. With their dispersion the Shuddha tattva is immediately
seen. One should know that Samkhya philosophy does not accept separate forms of
purity of dravya and paryaya but it always believes the jiva to be absolutely
Shuddha practically explicitly illuminated and on top of it believes the obscuration due to Maya . Our
questioner has somewhat similar thoughts. Shwetamber and some Digamber
NishchayaBhasi also believe the same. For eliminating their agyan and
clarifying that the Shuddha swabhava
form subject of Samyaktva is desirable in samanya form for us, while in vishesh
(specific) the manifestation is in nine forms , this doubt has been raised.
Dravya is Shuddha in shakti form at this moment while in paryaya it is ashuddha
. When it would manifest in pure paryaya form then it would be Shuddha. Both
Shuddha-ashuddha manifestations cannot be together. Here the specific
manifestation of paryaya is ignored and Shuddha is experienced. This Shuddha
experience only is samyaktva.
Answer 949-957
949. Shloka- Both Shuddha and Ashuddha forms of same padartha are not
there at same time since the both have opposite dharmas. In a paryaya of
padartha, at the same time Shuddha and ashuddha kriya cannot manifest.
Bhavartha- We have explained that soul has a vaibhavik shakti which can manifest in
both ashuddha and Shuddha forms sequentially . First Ashuddha and then Shuddha but both manifestations cannot be
together. Hence as per your belief the Shuddha-aashuddha manifestations cannot
be together and nor it is the subject now. Here dravya is Shuddha and paryaya
is ashuddha.
950. Shloka- With Shuddha kriya form manifestation in paryaya of soul, how
can the ashuddha kriya happen at the
same time? If it is possible then why that Shuddha kriya not be permanent?
Bhavartha- One shakti would have only one paryaya at one samaya whether Shuddha or
ashuddha. Shuddha kriya occurs with destruction of ashuddha kriya. If in spite
Shuddha kriya the ashuddha kriya is also present then it would become Nitya
since Shuddha destroys ashuddha . But you believe ashuddha in spite of Shuddha
manifestation. Then that ashuddhata would become Nitya.
951. Shloka- Further with kriya being ashuddha the absence of bandh is
contradictory and with it being Nitya, the salvation is impossible.
Bhavartha- When ashuddhata is nitya then its karya of bandh shall also be there. The
result of bandh is world which shall continue to be there. Then you cannot possibly
call absence of bandh or attainment of Moksha. Dharma would be fruitless. All
system would be haywire.
952. Shloka- It establishes that when soul is associated with a specific
bhava , at that time the soul is one with bhava only and not associated with
another bhava.
Bhavartha- Soul would be Shuddha or ashuddha. At one time it would be one form only.
The form it is there, in that way only it would manifest and paryaya, karya and
karma would be there. Himself he would be karta. Karta karma would be one and the same.
953. Shloka- Hence the soul manifested in Shubha bhava form is Shubha only
while the one manifested in Ashubha bhava form is Ashubha only. The one
manifested in Shuddha bhava form is Shuddha only since it is one with that
bhava only.
Bhavartha- As described above the manifestation of soul is of two types. Shuddha or
Ashuddha. Ashuddha manifestation has two
further divisions – Shubha and Ashubha. In Shubha he is one is punya bhava
while in Ashubha he is one with pap bhava. In Shuddha he is one with own bhava. Soul manifests in
same bhava with which he is one with .
954. Shloka- Hence the Shuddha jiva different from ashuddhata is
indifferent in certain aspects from nine padartha. Calling it absolutely
different is false. It can be said that with elimination of corruption the nine
padartha themselves are Shuddha form.
Bhavartha- Jiva is in corrupted state in nine padartha form and by eliminating that
corrupted state the jiva becomes shuddha. Earlier questioner had told the
Shuddha jiva to be absolutely different from nine padartha but here he has been
told to be indifferent in certain aspect.
955. Shloka- With this sutra the belief in tattvarthas has been accepted
to be Samyak darshan. Those tattvas are nine jiva etc. which should be
described sequentially.
956. Shloka- That is as follows- Jiva, Ajiva, asrava, bandh, samvar, nirjara and
Moksha. All these are paryaya forms. Jiva ajiva samanya and remaining
specifics- such meaning is not there.
957. Shloka- These seven along with punya pap are nine padartha. In reality they are subjects of Samyak darshan .
Sixth Intermediate Chapter
Jiva Tattva
Resolution
958. Shloka- Knowing the Samanya Vishesh forms of Jiva, Acharya describes
the jiva tattva of the nine tattvas. It is as follows-
959. Shloka- Firstly samanya jiva has been
established properly ( his form is described) . Now for attainment of the same
in paryaya I shall describe his famous characteristics. Earlier dravya form
jiva was established, now in paryaya how it is attained is described.
Bhavartha- Firstly Jiva tattva is described from aspect of paryayarthika naya since
these nine are paryaya. From aspect of dravyarthika naya jiva was established
earlier which was shakti form. The experience and attainment is in paryaya
only. By his characteristics all jivas experience it directly. Gyanis experience it in Shuddha
gyan Chetana form and agyani in karma Chetana (raga, dwesha moha form) and
karma phal Chetana ( sukh dukh form).
Characteristics of jiva ‘Chetana’
960. Shloka- The nature of jiva is Chetana. From aspect of samanya entity
it is one type and from aspect of vishesh entity it is of two types. That
vishesh Chetana is sequential and not non sequential. In Agyan state the
ashuddha Chetana and in Gyan state the Shuddha Chetana , in this way sequentially
one jiva would have one Chetana only. Any jiva does not have Shuddha -ashuddha
Chetana together.
Bhavartha- Chetana is gyan darshan. All other
gunas are merged within this only. Chetana is of two types- one guna form and
other paryaya form. Guna Chetana is called entity samanya . From its aspect all
jivas are same type, which has been told earlier. The manifestation of that
Chetana is of two types. Ashuddha Chetana form and Shuddha Chetana form. Both
types of manifestation are sequential. Eternally the agyani has ashuddha
Chetana form manifestation. After being gyani the Shuddha Chetana form
manifestation starts. These two types of manifestation of Chetana are
sequential and not together. Here the characteristics of jiva is paryaya form
Chetana since characteristics are being described from aspect of paryaya
Drishti. Now forms of both Chetana are described.
Divisions of Chetana and
their forms
961. Shloka- There is a Shuddha Chetana and second is ashuddha Chetana.
Shuddha Chetana is tattva of the soul while ashuddha Chetana is generated by
soul and karma.
Bhavartha- Since beginningless time the dravya karmas are in conjunction with jiva
and no-karmas of the form of body, wife, son, wealth etc. are also there. Jiva
is ignorant since eternal times and does not have differentiating knowledge.
Hence joining with the karmas believing self to be their form and believing
them to be own form, he has been engaged in spirit of oneness with them. This
is Moha bhava. Further he indulges in imagination of favourable-unfavourable in
them that this is beneficial to me and this is harmful. With such imagination
he engages in raga in favourable and dwesha in unfavourable. This moha raga
dwesha form converse manifestation of Chetana is called karma Chetana. The
meaning of karma word is karya i.e. raga-dwesha-moha bhava. Imagining these
substances as enjoyable he imagines sukh in some substances and dukh in others.
These bhavas of sukh dukh are karma phal Chetana. Karma phal means conjunction
form materials available upon fruition of karmas and Chetana implies sukh dukh
form manifestation with attention towards those materials. This karma Chetana
and karma phal Chetana are ashuddha Chetana. These belong to agyani only since
mithyatva is their root. These are generated by soul and karma and its
implication is that forgetting own nature jiva conjoins with dravya karma and
nokarma and then the upadan form original Chetana manifests in ashuddha form.
Without such conjunction ashuddha manifestation is not possible. Hence this
Chetana is said to be generated by soul and karma. In this way engaging in
ashuddha Chetana the jive has spent infinite kaal. Some bhavya jiva soon to
attain Moksha with the company of Guru carries out differentiation of self and
others and takes recourse to the samanya present in nine tattvas in anvaya
form. Then the manifestation of Chetana turns to be raga free i.e. gyan darshan
start manifesting in gyan darshan form only. That is called Shuddha Chetana.
Here Shuddha does not mean samanya but free of raga dwesha moha or,
manifestation of gyan in gyan form. Here there is no recourse to karma since by
joining with own paarinamik swabhava instead of karma, it gets produced. The
form of samanya i.e. the nature of soul is revealed in paryaya. Hence it is
called tattva of soul. In both Chetanas the Shuddha Chetana is venerable hence
its form is described next-
Shuddha Chetana does not have divisions – its logical
establishment
962. Shloka- Shuddha Chetana is of one type since Shuddha has only one
form. That attainment of Shuddha is gyan form hence it is called gyan Chetana.
Bhavartha- While ashuddha Chetana has two
divisions, the Shuddha Chetana does not have any. It is of same type from
fourth to siddhas. The reason for non existence of divisions is that swabhava
is always of the same type and it is called Shuddha since in the paryaya the
manifestation is Shuddha form free of raga etc. vibhavas. Since it is
manifestation of gyan in gyan form it is also known as gyan Chetana.
Ashuddha Chetana has two
divisions – its logical establishment
963. Shloka- Ashuddha Chetana has two types. One is karma Chetana and
other experiencing the karma Chetana generated results form karma phal Chetana.
Bhavartha- Firstly jiva gives rise to karma Chetana. With its nimitta naimittik
relations the dravya karmas are bonded. As a result the desirable-undesirable
materials are obtained. Those are karma Chetana generated results. Imagining
favourable-unfavourable in them experiencing sukh dukh is karma phal Chetana.
In general I do others- this is bhava of karma Chetana and I enjoy others- this
is bhava of karma phal Chetana.
Continued…..
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