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