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….