Description of Shuddha
Chetana 964-973
964. Shloka- In Gyan Chetana the word gyan implies soul since soul is by
itself gyan form. That soul is experienced pure by this Chetana hence that gyan
Chetana is called Shuddha.
Bhavartha- Soul is guni (owner of quality) and gyan is is guna (quality). In
undifferentiated form guna is same as guni. Gyan is same as soul. Experience is
that of indivisible only. Now it is told that equivalent word of Shuddha
Chetana is gyan Chetana. The soul is experienced in the Shuddha original
jivastikaya substance form only. There is no segment of vibhava in the least.
Hence it is called Shuddha Chetana. Its form is described next-
965. Shloka- The moment the gyan quality of soul,
after attainment of Samyaktva, realises own soul, at that moment it is called
Gyan Chetana.
Bhavartha- What is gyan Chetana? Someone says it
is samanya form , another says
experience of samanya form. But in reality is it dravya, guna, paryaya ? what
is its form? The reply is since eternal times the gyan has been manifesting in
raga-dwesha-moha and sukh-dukh form , now that paryaya starts manifesting in
gyan form i.e. only knows self and others without engaging in raga-dwesha-moha
towards anyone or sukh-dukh. Just as gyan form is own nature of soul, it starts
doing that only . This is the attainment of Shuddha Chetana of gyan Chetana or
soul. This state of gyan is coexistent with samyaktva therefore it begins with
generation of samyaktva only. It is swabhava paryaya form.
966. Shloka- That gyan Chetana definitely belongs to Samyak Drishti jiva
only and not to Mithya Drishti jiva in any case. Since in Mithyatva state the
gyan Chetana is impossible.
Bhavartha- This is rule form sutra. It tells that gyan Chetana belongs to Samyak
Drishti jiva only and not to Mithya Drishti jiva. In Samyak Drishtis also it is
present for fourth to Siddhas all. It is not absent for anyone. Gyan Chetana is
life of samyaktvi jiva and without it jiva is not Samyak Drishti. Whoever is
Samayk Drishti shall have gyan Chetana and where all gyan Chetana is there
samyaktva is present only.
Some people believe that 4th, 5th, 6th
do not have gyan Chetana and it is present in 7th only. This belief
is wrong and without Praman. Since the other rule is that Mithya Drishti does
not have gyan Chetana hence it ensures 4-6 has gyan Chetana. Mithya Drishti may
have knowledge of upto 11th Ang but he does not have gyan Chetana.
Greater kshayopasham of gyanavarana or more knowledge has no relation with gyan
Chetana. Second mistake is that Mithya Drishti may be mahavriti muni practicing
Vyavahara charitra but he still does not have gyan Chetana. The external
charitra has no relation with gyan Chetana. Its presence is only with
Samyaktva. Then what is it? When the jiva turns his gyanopayoga towards own
nature and gyan manifests in gyan form renouncing moha and anantanubandhi
raga-dwesha , then that is gyan Chetana. It is not that it is attained in
Samadhi only and not other times. It is always present with Gyanis.
967. Shloka- Although Mithya Drishti has knowledge upto 11th
Ang , even then he does not have attainment of Shuddha soul since the fruition
is that of Mithyatva karma.
Bhavartha- Here it is told that it has no relation with kshayopasham of
gyanavaraniya. Its relation is with darshan moha karma. The absence of darshan
moha can happen to Tiryanch or Naraki also and it may not happen to student of
11th Ang or Mahvriti muni. The gyan Chetana is not higher gyan but
the Chetana which deals with soul.
Doubt
968. Shloka- In attainment of Shuddha soul, the attainment is that of gyan
which is clear. Hence the destroyer of gyan Chetana should be considered to be
its opponent gyanavaraniya karma and not Mithyatva karma. Does some other karma
cause destruction of gyan Chetana?
Bhavartha- The term gyan Chetana tells that it is related to gyanavaraniya. Hence
the gyan Chetana should be in accordance with kshayopasham of gyan. Then why it
has been declared to be necessarily with darshan mohaniya?
Answer 969-971.
969. Shloka- It is alright. Just as for own destruction, the fruition of
own obscuration is the prime cause, in the same way the requirement of fruition
of other karma is also present, this is not unestablished as follows-
Bhavartha- For occurrence of gyan Chetana there is specific kshayopasham of
gyanavaraniya present as well as non fruition of darshan moha. Both karmas have
necessary relationship. Acharya says that kshayopasham of gyanavaraniya is also
cause and non fruition of darshan moha is also cause. Both are present. Then
disciple says that since obscuration of each quality is different hence
gyanavaraniya only should be the cause and not darshan moha. It is replied with
example-
970. Shloka- Just as mati etc. gyan occurs with kshayopasham of
gyanavarana, in the same way it also occurs with kshayopasham of veeryantaraya
also.
Bhavartha- It is a rule that if one of them does
not have kshayopasham then gyan cannot be there. Hence Kshyopasham of both is
required.
971. Shloka- Just as attainment of Shuddha atma occurs with absence of
suitable mati gyanavaraniya karma , in the same way it occurs with absence of
fruition of darshan mohaniya karma also. Hence with absence of both it occurs.
972. Shloka- The attainment word also implies several meanings. For
representing absence of ashuddhata the attainment of Shuddha has been said.
Bhavartha- The attainment word is samanya which can be ashuddha or Shuddha. Hence
for samayak Drishti it has been told to be Shuddha only to avoid ashuddha.
973. Shloka- Ashuddha attainment occurs to Mithya
drishtis only. The Samyak Drishti have only their sovereignty only in lower
states in gyeya form sometimes ( but they are not its swamy)
Bhavartha- (1) Samyak Drishti do not have ashuddha attainment in higher levels at
all. In lower levels also it is not during Samadhi but only in its absence in
gyeya form. Remember that gyani is not karta-bhokta of ashuddha attainment –
they remain its knower. Swamy of ashuddha attainment is only Mithya Drishti and
not Samyak Drishti. Only in lower states the gyanis also have its presence in
insignificant way i.e. in gyeya form. Gyani is never karta-bhokta of ashuddha
attainment as swamy.
(2) For Mithya Drishti , in spite of knowledge of 11 Angs,
adopting Mhavritas, going up to 9th Graveyak with shubh
manifestations, he has only ashuddha attainment ( i.e. karma Chetana and karma
phal Chetana) and he is its swamy and karta-bhokta. Why is it so ? The answer
is that he has not renounced the spirit of oneness and desirable-undesirable
with others. I do this and I have done that. Therefore jiva remains agyani.
Description of Ashuddha
Chetana 974-982
Form of Karma Phal Chetana
974. Shloka- At
the time of attainment of ashuddha soul, he becomes one with sukh dukh etc. and
believes self to be happy or unhappy.
Bhavartha- Soul is gyan
natured substance and knowing is its karya. The corruptions in the soul are
sukh dukh bhavas. Though these get generated in gyanis also but knowing the nature of soul he does not
become one with them. Without forgoing the taste of gyan he keeps knowing sukh
dukh bhavas as gyeya form. Agyani has forgotten
the nature of soul and he believes sukh dukh bhavas to be his all. For
example someone sitting on slab of ice experiences self to be cold or in
conjunction with hot substance believes self to be hot. Although hot and cold
are pudgala and soul is non corporeal who cannot be so. But agyani in absence
of differentiating knowledge experiences it in oneness form.
Form of Karma Chetana
975. Shloka- I
am angry ( proud-deceitful-greedy) etc. I shall kill the enemy and protect my
friend. This too is established in ashuddha attainment like sukh dukh.
Bhavartha- “ I am angry” this denotes Moha.
Since soul is gyayak , believing him to be angry is mistake of Tattva . “Kill”
denotes dwesha. “Protect” denotes raga. In this way in ashuddha attainment
moha-raga-dwesha are completely experienced. This is called karma Chetana.
976. Shloka- Gyayak
Atma only experiences agyan. Why is it so ? The answer is that soul is gyayak
by nature and should have experienced self but forgetting it he starts experiencing raga-dwesha-moha
and sukh-dukh in oneness form. Hence he experiences agyan instead of gyan.
Instead of being Shuddha he becomes ashuddha. This Chetana is different from
Gyan Chetana. This is obvious. Its cause is as follows-
977. Shloka- In
this way the ashuddha attainment for this ignorant world is not unestablished
since this ignorant world experiences sukh dukh, raga-dwesha -moha within self
in completely oneness form and secondly he does not have ordination of
preachment of Nishchaya naya.
Bhavartha- It is the
nature of things that the world is ignorant since beginningless time and
experiences agyan Chetana. That
experience does not eliminate till he has Deshana of Nishchaya naya from some
gyani and he does not manifest in that form. There is not a single agyani jiva
who has not experienced it. Hence there is no flaw of Ati Vyapti (over
pervasiveness).
978. Shloka- In the knowledge of Chhadmastha gyani or the gyan of kevali there is no over
pervasiveness since both lack the experience of ashuddha attainment since they
experience only the gyan.
Bhavartha- From 4th gunasthana to Siddhas no gyani has ashuddha
attainment ( experience of karma Chetana and karma phal Chetana) hence in this
characteristics there is no fault of over pervasiveness. Since they experience
only gyan Chetana only. Mild charitra impurity occurs for Samyak Drishti at
lower stage but he is not its swamy hence it is ignored.
979. Shloka- Pervasive- pervaded bhava occurs in own self and not in other
dravya, since this exist in all
substances by nature in the same way.
Bhavartha- Some people like Samkhya followers or Nishchaya Bhasi jivas, may be
believing that experience of ashuddha attainment is only in pudgala karmas and it
is not one with soul. Acharya explains and says that these bhavas (raga,
dwesha, moha etc.) are conscious form and its pervasiveness would be in
conscious substance only and not in corporeal. Since the pervasive-pervaded
relation is with that substance only and not others and that too in oneness
form . This rule is applicable to all substances of the world and is directly
observed also. Hence in this characteristics there is no flaw of impossibility.
980. Shloka- The kriya of being one with raga-dwesha-moha manifestations
is ashuddha attainment. In reality it is Audayiki ( occurs due to fruition of
karmas) and is always cause for bandh.
Bhavartha- Gyan chetna is swabhava form and does not cause bandh but results in
samvar nirjara. Karma chetna always
causes bandh.
981. Shloka- Although ashuddha attainment appears gyan form since it has
consciousness in connectivity form, still it is not gyan Chetana form but is
karma Chetana and karma phal Chetana form.
Bhavartha- Karma Chetana and Karma phal Chetana are manifestations of gyan in agyan
form only hence someone may say it has gyan anyway. Without gyan it would be
corporeal. Acharya says that the manifestation of gyan in agyan form results in
experiencing raga-dwesha-moha or sukh-dukh only and not in gyan form at all.
That is not gyan but it appears to be gyan. Hence it is not called gyan at all
but raga-dweasha-noha or sukh-dukh only. The reason is that the experience is
that of paryaya and in paryaya it is absolutely agyan form only.
Conclusion
982. Shloka- This practice of believing self to be
ragi-dweshi-mohi and sukhi-dukhi is found in all worldly jivas completely.
Hence it is not cause for Samyaktva. ( It does not denote Samyaktva but rather
Mithatva.).
Now it is told that Shuddha Chetana belongs to Samyak Drishti
only and it is without bondage while ashuddha Chetana belongs to Mithya Drishti
with bondage result- such is the rule.
983. Shloka- The attainment of soul occurs to Samyak Drishti as well as
Mithya Drishti since without it the jiva would be corporeal. That soul
attainment has two forms. One is ashuddha attainment and other is Shuddha
attainment which occur to agyani and Gyani respectively. The Shuddha attainment
is Samyaktva form while other is Mithyatva form. Same is elaborated next-
Doubt
984. Shloka- (1) Is this soul attainment always ashuddha or shuddha in
some respect? (2) Does it always cause bandh or does it not have bandh at
some times.
Bhavartha- Where soul is there, its paryaya would be there anyway. The paryaya of
soul only is called attainment of soul. It is of two types. One is ashuddha
attainment form paryaya which occurs to agyani and other is Shuddha attainment
form paryaya which gyani accrues. The ashuddha attainment is ashuddha only
resulting in bandh only. Shuddha attainment is Shuddha only which does not
cause bandh but results in Samvar
Nirjara. Such is nature of thing. Remember that there is no attainment in
Shuddha-ashuddha form. It is not so that Mithya Drishti has ashuddha
attainment and in 7th Shuddha
attainment and 4-5-6 he has Shuddha-ashuddha attainment. Further it is not so
that Mithya Drishti Muni having 11 Ang or some well read Mithya Drishti has
Ashuddha attainment is some part and some part he has Shuddha attainment. All
these are wrong concepts. It is not so that ashuddha attainment results in
bandh in some aspect for Mithya Drishti . And it results in complete bandh also
is not true. It is not so either that Shuddha attainment of Samyak Drishti
causes lack of bandh in some aspects or it results in absolute lack of bandh.
Answer
985. Shloka- It is right (1) Due to Samyaktva the soul attainment
is Shuddha and without Samykatva it is ashuddha
(2) Only in absence of Samyaktva it results in bandh.
Bhavartha- Both doubts have been answered . (1) Shuddha attainment belongs to Samyak
Drishti only and it does not cause bandh. (2) Ashuddha attainment belongs to
Mithya Drishti only and it causes bandh only. Such is the rule.
Samyak Drishti has Samanya
experience and Mithta Drishti has Vishesh Experience 986-1005
Doubt 986-987
986-987. Shloka- (1) You told that Samyak Darshan is
Shuddha soul attainment form and Mithya Darshan is ashuddha soul attainment
form only. But when the subject of both is soul only then how can soul have two
opposite concepts of Shuddha and ashuddha types? (2)Whether Samyak Drishti
attains mere soul attainment in nine tattvas ? If only soul attainment is there
then it is alright. If soul attainment is Shuddha then where did nine padartha go
? In other words the belief in nine padartha is called Samyak Darshan. The nine
tattva are vishesh form paryaya and are
ashuddha. They can be called soul attainment form but how can they be called
Shuddha soul attainment form? If they are called Shuddha then nine do not
remain. ( The disciple wishes to call the belief in nine padartha with raga as
Samyak Darshan and not the Shuddha bhava of experience of Samanya.)
Bhavartha- (1) The questioner says that if the subject of both Samyak Darshan and
Mithya Darshan both is soul and the form of soul is one type only then how can
it be that it is experienced by Samyak Drishti in Shuddha form and Mithya
Drishti in Ashuddha form? (2) If the subjects of Samyak Darshan and Mitha
Darshan both is nine tattvas which are division form hence ashuddha. Mithya
Drishti experiences them in Ashuddha form which is right. If they are subjects
of Samyak Darshan also then how can the ashuddha be experienced in Shuddha form
?
Summary of the answers
given in 988-1005
Answer to first question- It is right that subjects of both
Samyak Darshan and Mitha Darshan are one soul only. But soul is Samanya-Vishesh
form. The Samyak Drishti ignoring the Vishesh experiences the Samanya which
results in Shuddha soul attainment only. Mithya Drishti does not have knowledge
of Samanya and knows Vishesh only and he experiences only in paryaya form which
is in ashuddha soul attainment form only. This is the difference. Soul being
one only is experienced differently by both. One does in raga form and other
does in Shuddha form .
Answer to second question- The subjects of Samyak Darshan and
Mithya darshan both are nine padartha only, this is true. But Samyak Drishti
experiences them in Samanya form i.e. ignoring the corruption in nine tattvas,
he experiences the samanya Shuddha atma which is connectivity form in them.
Hence he experiences the nine tattva in Shuddha form. Mithya Drishti
experiences them in vishesh form and he
experiences them in ashuddha form. In this way the subjects of Samyak Darshan
and Mithya Darshan remained same and it became Shuddha-ashuddha at the same
time.
988. Shloka- It is not so since the Samyak Drishti and Mithya Drishti have
natural difference of taste towards the soul substance since those
sources of tastes are different as follows-
Bhavartha- Soul is samanya Vishesh form substance. Subject of Samyak Darshan and
Mithya Darshan is one soul only. Experiencing in samanya form it appears in
Shuddha form in paryaya and its taste is pleasure beyond senses form while in experiencing in vishesh
form ( nine padartha form) it is revealed in ashuddha form in paryaya. Its
taste is raga-dwesha moha and sukh-dukh form. In this way in spite of same
subject the revelation is of two kinds. It is clarified further-
989. Shloka- Soul substance is Shuddha in Samanya form and in vishesh form
the same soul substance is Ashuddha since the substance is Samanya Vishesh
form. Samyak Drishti experiences the substance in samanya form as blissful
beyond senses.
Bhavartha- The substance is Shuddha in Samanya form in present itself and in vishesh
form it is ashuddha. Gyani ignoring the vishesh form experience the samanya
entity which is nirvikalpa blissful beyond senses. Agyani does not have
ordination of Nishchaya naya nor the preachment of Nishchaya naya hence he does
not know Samanya at all. He merely experiences self to be in paryaya form. As a
result moha-raga-dwesha are generated
and he suffers misery.
990. Shloka- That Shuddha Samanya form entity which is present in Vishesh
( nine padartha form states) in incomparable form ( in same form) is not
experienced by Mithya Drishtis since they do not have differentiating knowledge
and in their belief there is flaw of darshan moha.
Bhavartha- Although in the soul of Mithya Drishti also the same Samanya natured
incomparable form is present but he does not have differentiating knowledge. He
does not know the Samanya and Vishesh. Hence experiencing Vishesh only he
suffers. The reason for this is that in Drishti there is sanskar of eternal oneness.
991. Shloka- Or by Mithya Drishtis that is tasted in vishesh form (paryaya
form ) hence his Chetana is definitely engaged in karma phal and karma.
Bhavartha- Acharya has told the rule that experience of vishesh is raga-dwesha-moha
form and sukh-dukh form only. He does not get taste of bliss of soul.
992. Shloka- Example- The salty piece of salt is mixed in vegetables. The
agyani attracted towards those dishes tastes the dish only as salty and not the
salt. In the same way the soul form piece of of gyan is mixed in
raga-dwesha-moha and sukh-dukh . Agyanis taste only moha-raga-dwesha and
sukh-dukh only and not gyan form.
Bhavartha- This example describes the forms of samanya-vishesh differently. The
piece of salt is mixed in vegetables but agyani does not taste the salty taste
of salt and tastes the dishes. In the same way the soul is gyan form mixed in raga-dwesha-moha and sukh dukh
corruption. Instead of tasting the gyan form he tastes the agyan form only.
993. Shloka- Those who experience the gyan, just as only the piece of salt
mixed in the dishes is tasted , in the same way the soul in the form of piece of salt form soul mixed in raga-dwesha-moha, sukh-dukh
form gyan only is tasted.
Bhavartha- Although at lower levels the soul of gyani is mixed with raga-dwesha-moha
and sukh dukh even so based upon the power of differentiating knowledge and
detachment he does not experience them in that form and experiences them in
gyan form and tastes the pleasure beyond senses.
994. Shloka- In this way Mithya Drishti have only agyan Chetana since they
do not trespass the agyan bhavas generated with the agyan of soul.
Bhavartha- This
is the only procedure of gyai-agyani. The gyani experiences the samanya and
agyani experiences the vishesh. Agyani even though read 11 angs and be
mahavriti muni even then he will have experience of vishesh nature and all the
bhavas would be raga-dwesha-noha or sukh-dukh i.e. agyan form. Gyan bhava start
with the experience of samanya only even though he has not read much or he be
Naraki or Tiryanch. It proves that Mithya Drishti have only Agyan Chetana and
all his bhavas are of the family of agyan only.
995. Shloka- This also proves that so long as soul has Shuddha soul attainment
till then samyaktva is present and till then gyan Chetana is there. They are
essential conditions.
Bhavartha- It establishes that so long as Jiva experiences samanya till then he is
gyani and Samyak Drishti, till then he
has Shuddha soul attainment i.e. gyan Chetana. If he gives up experience of
samanya then immediately with experience of vishesh he would be agyani. There
is no concession in nature of substance. Where soul is there the experience
would be there whether samanya or vishesh.
996. Shlokka – In this world only Samyak drishti jiva is gyani and all other
jivas are considered to be Mithya Drishti and
agyani.
Bhavartha- Acharya explains the rule of nature of substance that only jiva
experiencing the samanya alone is Samyak drishti gyani in three loks and three
kaals. All others are agyani even though they have studied 11 Ang or
they practice Maha Vritas and are Munis. That does not serve the Moksha Marg ,
only pride is served.
Continued….
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