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…..