GRANTHRAJ SHRI PANCH DHYAYI….33

 

Sixth Intermediate Chapter

NihKankshit (Desireless) Ang 1315-1344

1315. Shloka- On carrying out Vrita etc. form activities and desiring pleasures of next birth based upon them and keeping bhava of oneness with the results of karmas and praising other Drishti is Kanksha (desire) .

Bhavartha- Firstly the form of Kanksha is described since being free of it only is NihKanksha. (1) With the Vrita etc. form activities which are carried out by Mithya Drishti, he desires pleasures of swarga in his heart – such desire is Kanksha. The Samyak Drishti has support of Samanya due to which the  Shuddha bhava which is revealed is the cause for Moksha. In addition the Shubha bhava is carried out to prevent ashubha bhava, but he does not have spirit of reverence in them. He is merely its knower-seer. His desire is the abandon the Shubha bhava and attain Shuddha bhava but due to weakness of charitra he cannot do it. He is also aware that the result of Shubha bhava is bandh of swarga and its fruit is sensory pleasures but he treats them as akin to burning in flames of raga. It is like fire of sandalwood tree. Since the enhancement of thirst of desire form dukh and army of ragas etc. form bhavas is its result which enhances bandh and the world. Hence he does not desire that sukh. The Shubha activities of body and speech he knows to be unrelated to punya-pap or Moksha. These are independent activities of other dravya which occurs with their own capability. This is first NihKanksha Bhava of Samyak Drishti. (2) The availability of body, wife, son, wealth etc or deva, shastra, guru etc. are fruits of karmas. Mithya Drishti treats them as his own. This is the spirit of oneness with karma and fruits of karmas. That spirit of oneness only is Kanksha which occurs to Mithya Drishti as a rule. Samyak Drishti has differentiating knowledge of self and others. Due to its strength he believes only Samanya Tattva to be venerable and remaining bhavas to be karma generated since that has cause-effect relationship with it. Hence even in dreams he does not have bhava of oneness in any karma generated substance – this is his NihKanksha bhava. (3) Mithya Drishti does not have awareness of the nature of substance hence he praises the activities of other faiths inadvertently. For example – how good a speaker he is , those people are very charitable, they serve their guru a lot, how much they donate and here no one bothers. All these are Kanksha bhavas. Mithya Drishti without having decision of existent-non existent does engage in such bhavas. Now a days there is emphasis upon Vinay Mithyatva . Whole world is engaged in compiling all dharmas . These are strong Mithyatva and cause for infinite world. Poison and Nectar cannot be one in all three periods of time. The mating of dharma and adharma cannot occur in all three kaals. The true path is that of omniscient described Digamber dharma. Without internal and external Digamber-ness there is no salvation.

1316. Shloka- The extreme discomfort in the undesirable subjects of the senses is indicative of the desire for enjoyments since it occurs with attachment towards desirable objects.

Bhavartha- Someone may say that I do not have Kanksha bhava ( bhava of desire) then its test is described that anger which is experienced by the hindrance in desirable subjects is indicative of  the interest of the jiva in desired subject otherwise that anger cannot occur.

1317. Shloka- Likeness towards a thing cannot be without dislike towards its opposite and vice versa. Such is the natural rule. This is indicative of the dwesha towards one and raga towards its opponent and vice versa.

1318. Shloka- Just as one having dwesha towards cold desires hot  objects while the one desiring hot objects does not desire cold objects.

1319. Shloka- The one having Kanksha bhava, he definitely is Mithya Drishti. The one not having this Kankshit bhava is Samyak Drishti,  which is established with logic, own experience and Agam.  It is as follows-

1320. Shloka- With the desire for enjoyments, leave apart the conjunction of desired substances in next birth, even this lok related desires do not get fulfilled. ( The conjunction of substances is dependent upon  karmas only and not dependent upon desires.)

1321. Shloka- This desire appears unnecessarily due to fruition of Mithyatva karma just as those experienced by a mad person, like waves in ocean with the nimitta of wind.

Doubt 1322-1328.

1322. Shloka- without having an objective even a dull person does not engage in a job, then without desires of enjoyments how does gyani practices the Vritas?

1323. Shloka- This is established only that result of kriya is only bandh . The result of Shubha kriya is Shubha and that of ashubha kriya is ashubha.

1324. Shloka- Such doubt also should not be carried out that these activities on account of glory of Samyak Darshan are fruitless even in saragi ( one having raga) like veetragi  ( detached one).

1325. Shloka- Since it is established with Praman that definitely the Kriya results in bandh. Even in 12^th gunasthana prior to bandh its cause raga is definite present.

1326. Shloka- Be it Saragi or Veetragi ( before 12^th) in both Audayiki kriya results in bandh, since out of the Moha Prakritis , one of them is present under fruition.

1327. Shloka- Hence someone should not be called as having swanubhuti and the one having bandh generating kriya should not be called as carrying out non bandh kriya.

1328. Shloka- Since buddhi is necessarily identified with Samyak adjective. In the absence of Samyak Gyan how can the darshan be called as Samyak darshan.

Bhavartha 1322-1328- The questioner says that you say Samyak Drishti does not have desire of pleasures of next birth but he is directly observed carrying out Vritas and the fruits of Vritas is swarga only. Without purpose ordinary person also does not do something, then Samyak Drishti is wise , then how does he practice Vrita without desire for enjoyments. You cannot say that like jivas of Ksheen Kashaya the Saragi Samyak Drishti does not accrue bandh by kriya since upto 10^th gunasthana the bandh has been admitted. You cannot say this also that Samyak Drishti carries them out knowing to be without bandh fruits since he is gyani and knows the nature of padartha . Hence the practice of Vrita activity establishes that Samyak Drishti has desire for pleasures . In reply Acharya tells him that due to lack of Moha for Samyak Drishti, there desire itself is absent. Hence be it Shubha kriya or ashubha, both occur without desire.

Answer

1329. Shloka- It is not so. We have already established earlier that Kriya can occur without desire. Then Shubha or Ashubha does not make any difference. Both of them happen without desire.

Introduction of doubts- With this answer the questioner is not satisfied. He says that undesirable activities happen without desire like birth,  death, loss, disease. But whether the fasting activity can occur without desire? No. Hence Samyak Drishti practices Vrita with desire for pleasures. In reply he would be explained that this is philosophical mistake. Kriya is only act of fruition. It does not have differences of Shubha -ashubha. It is not that Ashubha kriya occurs due to fruition and Shubha kriya occurs with purushartha. All are results of fruition. Both activities occur to Samyak Drishti without desire. Purushartha is in Shuddha bhava only.

Doubts 1330-1331

1331. Shloka- The activity pertaining to conjunction of undesirable objects occurs without desire for them, but how can the activity pertaining to conjunction of desirable objects can occur without desire?

1331. Shloka- Shubha kriya is Vrita form which cannot be carried out without desire in reality. The karta nature of Samyak Drishti is really established by the conduct of that kriya independently ( with purushartha).

Answer 1332-1344

1332. Shloka- It is not so. All objects caused by fruition of karmas are undesirable hence gyani does not desire any karma and its fruition.

1333. Shloka- The desirable nature and undesirable nature of objects is from aspects of view points only like seeing yellow conche shell.

Bhavartha- The conche shell is really white but some person with disease of eye views it as yellow. In the same way substance is not desirable-undesirable but due to Mithya Darshan it appears desirable-undesirable.

1334. Shloka- With the destruction of Darshan Moha the Drishti views reality directly. For him the fruition of karmas form undesirable objects are sensed as undesirable objects only.

1335. Shloka- The karma and the undesirable nature of its fruition is not unestablished since in every way it is cause for misery. This is established with logic, own experience and Agam.

1336. Shloka- With undesirable results the activity of Vrita is also undesirable. Just as the favourable cause for bad deeds are also called bad only.

1337. Shloka- And the independence of Kriya is unestablished since it occurs as a result of karma fruition. Without cause of the form of karma fruition it is impossible.

1338. Shloka- All the Kriya named activities of saragi and veetragi souls are considered to be Audayiki only.

1339. Shloka- The purushartha of purush alone in desire form alone is not responsible for karma fruition. The kriya does not require purushartha alone but destiny also.

1340. Shloka- Gyani in spite of carrying out Audayiki Kriya is established to be without desire. The activities carried out by Veetragi without desire is not intended for raga.

1341. Shloka- And this too should not be doubted that common man also is without desire due to some reason without having the glory of Samyak Darshan.

1342. Shloka- Since without Samyak Darshan one cannot be free from desires. It is logically established that those who do not desire sukh beyond senses they are not desireless of the sensory pleasures. 

1343. Shloka- The sukh beyond senses is not desired by Mithya Drishti due to Moha since he is continuously afflicted by the fruition of Darshan moha power.

1344. Shloka- The NihKankshit bhava has been described which is really part of Samyak Darshan. There is no harm in saying so since it is established fact.

Bhavartha-  The above described Nihkankshit bhava is revealed along with Swatmanubhuti only. Hence the presence of Swatmanubhuti is its test. Along with Swatmanubhuti, it is the real Nihkankshit bhava and cannot be there without it. If someone says other way then it is only imagination.

Seventh Intermediate Chapter

Nirvichikitsa ( revulsion free)  Ang 1345-1355

1345. Shloka- Now the Nirvichikitsa named guna is highlighted which is a great ang of Samyak darshan.

1346. Shloka – The spirit of highlighting the lack of gunas in others while highlighting the greatness of own gunas for praising own soul, has been accepted to be Vichikitsa.

1347. Shloka- The lack of Vichikitsa is called as Nirvichikitsa which is great Guna of Samyak darshan. Its characteristics are as follows-

 1348. Shloka- The person who is miserable due to fruition of unfavourable karmas and is afflicted with strong Asata Vedaniya – not having attitude of revulsion towards him is considered to be Nirvichikitsa guna.

1349. Shloka- That Samyak Drishti with Nirvichikitsa Ang does not have such agyan in his mind that I am house of wealth and that poor person is unlike me, but is abode of miseries.

1350. Shloka- Rather that Samyak Drishti with Nirvichikitsa Ang has only this gyan that all jivas are same who are afflicted by fruition of karmas whether they are Trasa or Sthavar.

1351. Shloka- Just as a Shudra ( lower class) woman gave birth to two children. Both are Shudra without confusion. But out of delusion they are differentiated.

Bhavartha- This is a story that a Shudra gave birth to two boys. One grew up in Shudra family and other in Brahman family. Accordingly their attitudes changed. While one used to drink liquor the other would keep away from it. In the same way the souls of all are the same. Based upon fruition of karmas the differences are seen.

1352. Shloka- Like moss in water, the impure karmas are associated with  jiva  eternally. All the jivas believe other substances to be their own  under the influence of these karmas.

1353. Shloka- This Nirvichikitsa guna of Samyak darshan is surely revealed with Samyak darshan and elsewhere it is not seen.

1354. Shloka- Those who indulge in raga generated due to fruition of karmas can not have such a guna. In spite of conscious and corporeal being different,    the one who considers both to be same, how can he have Nirvichikitsa guna?

1355. Shloka- In this way the thing which is described logically is guna of Samyak darshan. If it is not described then there is no fault and if told then also it does not give any specific benefit.

Bhavartha- This is a general description. There is no fault in describing or not describing Nirvichikitsa quality. It implies that it is not must for it to be present with Samyak darshan. If it is there then it is alright and if not there, then also there is no harm.

Eighth Intermediate Chapter

AmoodhDrishti Ang 1356-1542

1356. Shloka- Amoodh Drishti guna is present along with Samyak darshan. In the soul decorated with Amoodh Drishti guna the Samyak Darshan becomes glorious in Jiva.

Tattva Amoodhata 1357-1360

1357. Shloka- Tattva Shraddhan in non Tattva is called Moodh Drishti since it is its characteristics. The one without MoodhaDrishti is called AmoodhaDrishti.

1358. Shloka- The false substance which is established by other faith followers by means of false reasons and false examples, that false substance cannot generate moha in Samyak Drishti since he has absence of fruition of darshan moha.

1359. Shloka- Even if the Mithya Drishti people demonstrate the sookshma, distant and those belonging to another  time substances, the Samyak Drishti knowing even small amount of shruta does not get deluded, then what is there to tell about the one who knows more. He cannot be deluded in any way.

1360. Shloka- When the Samyak Drishti does not get fooled by those sookshma etc. form false substances then how can he be deluded by the agam described sthoola, located near by, and belonging to present time substances. Surely not.

Lok Moodhata 1361-1362

1361. Shloka- Worldly traditions are formed by different vikalpas which is generated by different false thoughts. Useless people indulge in it and it gives rise to undesirable results.

1362. Shloka- The worldly traditions are fruitless, giving rise to undesired results, meaningless. These are very difficult to renounce on account of fruition of bad karmas.

Deva Moodhata 1363-1367

1363. Shloka- In this lok the buddhi of deva in non-deva , buddhi of dharma in non dharma, buddhi of guru in non-guru are described as Deva Moodhata.

1364. Shloka- Mithya Drishti jiva having poor intelligence worships the false Devas for the benefits related to  present Lok . Such Lok-Moodhata is not beneficial since its is false.

1365. Shloka- In this Lok out of Lok Moodhata some people have such belief that with grand worship Ambika Devi would provide wealth prosperity for sure.

1366. Shloka- Other perverted Mithya Drishti worship bogus Devas believing them to be  flawless Devas depending upon their wishes.

1367. Shloka- In spite  of being contextual the description of KuDevas has not been elaborated . Wise people do not enlarge the granth unnecessarily.

Dharma Moodhata

1368. Shloka- All the efforts of worshipping KuDevas is Adharma. All the efforts of speech, body, mind in the subjects of dharma described by them is all Adharma.

Guru Moodhata 1369-1370

1369. Shloka- KuGuru is associated with false conduct, having desires and possessions. The right Guru is associated with Samyaktva and Vritas only.

1370. Shloka- It is not worthwhile to write much about KuDharma and KuGuru since it enlarges the Granth unnecessarily. Whatever procedure is described in this Granth only should be adopted and what has not been  described should be renounced.

Samanya From of Deva 1371-1374

1371. Shloka- Corrupted bhavas of ragas etc. and Gyanavarana karma etc. are called flaws. The soul in which these have been eliminated completely is called Deva.

1372. Shloka- In this deva Keval Gyan, Kshayik Darshan, Kshayik Sukh and Kshayik Veerya are the famous infinite foursome.

1373. Shloka- That Deva in general is of one type. Two types from aspect of specific state. From aspect of specific description several numbered. Infinite from aspect of Gunas.

1374.  Shloka- From aspect of Dravyarthika naya that Deva is one type who has become Siddha after attainment of Shuddha Atma. Same Deva from aspect of Paryayarthika naya is said to be Arhant and Siddha two types.

Samanya Form of Arahant Deva

1375. Shloka- The one who is stationed in Grand Audarik body , who has washed away four ghati karmas, who is state of gyan, darshan, veerya and sukh is Arahant. He is preacher of dharma.

Samanya form of Siddhas

1376. Shloka- The one who is without corporeal body, knower-seer of all the substances simultaneously, who is stationary at the peak of the Lok, who is associated with gyan etc. eight gunas, who is free of dravya karma-bhava karma-no karma, that is Siddha named Deva.

Specific form of Arhant Deva 1377-1384

1377. Shloka- He is Arhat since he is venerable to world. He is Jina since he has destroyed karma form enemies. He is Mahadeva since he is Deva of the Devas. He is Shankar since he is abode of sukh.

1378. Shloka- He is Vishnu since he is pervasive in all the substances by means of gyan. He is Bramha since he is knower of the nature of soul. He is Hari since he eliminates the miseries.

1379. Shloka- In spite of having several names he is not several since his own characteristics is one only. He is famous as infinite gunas form single soul dravya.

1380. Shloka- Since beginningless time till future infinite period, 24 etc. infinite are there ( In numbers they are infinite) but that many-ness is not a flaw since all are same from aspect of being Deva.

1381. Shloka- The many-ness of lamps does not harm the lamp since they are all the same and are not different types.

1382. Shloka- Logically with primacy of each guna the Deva would also be different by name hence there should be infinite Devas from aspect of names- such doubt should not be entertained.

1383. Shloka- Since from aspect of names having words as subject, at the most maximum numerable names can be there since higher than maximum numerable words are not used.

1384. Shloka- Hence aged Acharya has declared it in Sutra  that Tattva are beyond words (indescribable). The Dwadashang and AngBahya Shruta form deals with only coarse padartha as subject.

Specific form of Siddhas 1385-1386

1385. Shloka- Siddhas have Kshayik gyan generated with destruction of all karmas, kshayik darshan and sukh beyond senses. They have infinite veerya generated within soul. In this way they have  infinite foursome.

1386. Shloka- And Samyaktva, Sookshmatva, AvyabadhGuna. AguruLaghutva, these eight gunas are there by nature.

Conclusion of Deva

1387. Shloka- Thus state of infinite gunas, free of eight karmas, Siddha Devas are there. Free of 18 flaws Arhant Devas are there. Those Devaa are worthy of veneration and not others.

Continued….

GRANTHRAJ SHRI PANCH DHYAYI….32

 

Description of Aastikya 1220-1224

1220. Shloka- In the presence of self established Tattvas, in dharma, in means for dharma, in results of dharma, having spirit of  faith and confidence is known as Aastikya.

Bhavartha- Samyak Drishti has confidence that all six dravyas are self established and eternally permanent. Their swabhava or vibhava manifestation is independently dependent upon them only and I do not have any attachment towards them. Shubha-Ashubha bhavas are adharma and only Shuddha bhava is dharma which is Samyaktva and charitra form. The means for Shuddha bhava is by taking recourse to own samanya Shuddha soul only. Its result is sukh beyond senses. In this way “ is there” such rigid faith is Aastikya guna of Samyak Drishti.

1221. Shloka- Soul exists and Jiva is its name which is self established , non corporeal and conscious. Ajiva incorporates all the Achetan ( non conscios)  entities.

1222. Shloka- Soul is bonded with eternal karamana form karmas . He is Agyani and also their karta and bhokta. With their destruction he attains Moksha.( This is from aspect of nimitta).

1223. Shloka- Definitely punya is there and pap is there. Their cause is there and result is also there. That worldly jiva has continuous Asrava etc.

Bhavartha- 68 karma prakritis are punya form. The cause for them is Shubha bhava of jiva. Their result is favourable conjunctions etc. There are 100 Pap Prakritis whose cause is ashubha bhava of jiva. Their result is unfavourable conjunction etc. The Shubha-Ashubha bhava of jiva is Asrava . With their nimitta Prakriti bandh etc. four types of bandhs take place. The Shuddha bhava of jiva is samvar, nirjara. Their result is stoppage of future karma asrava and bandh and nirjara of previously bonded. The complete Shuddha bhava of jiva and absence of dravya karma, bhava karma no karma is Moksha. He has faith in such Aastikya.

1224. Shloka- From aspect of paryaya (vishesh drishti) bandh, moksha is there. The result of bandh is dukh and result of moksha is sukh beyond senses. From aspect of Shuddha naya (samanya) all are always Shuddha.

1225. Shloka- In them this jiva named substance can be experienced by self  is consciousness form which is self ( venerable) and other pudgala ragas etc. are despicable.

1226. Shloka- The Jiva etc form mass of substances which are eternal have different natures from aspect of Nishchaya and Vyavahara. Having such buddhi in them is Aastikya guna.

1227. Shloka- The one which is essentially coexistent with Samyaktva and whose characteristics is Swanubhuti , such Aastikya is Samyak (real) and opposite Aastikya is Mithya (false).

Bhavartha- Based upon agam also some Mithyadrishti also may have Aastikya bhava but without swanubhuti it is Mithya like horns of donkey. Without having direct soul experience that Aastikya is imaginary.

Doubt 1228-1229

1228. Shloka- In reality only Keval Gyan is Pratyaksh (Direct ) and even four remaining gyan are also not Pratyaksh. Then how can Samyak Drishti have aastikya of all these things?

1229. Shloka- The senses generated sukh etc. are partially  Pratyaksh. Then how is own experience form Aastikya real Pratyaksh. ( Questioner accepts sukh-dukh to be pratyaksh but not swanubhuti form soul pratyaksh. )

Answer 1230-1234

1230. Shloka- Its alright. The first two gyans (mati-shruta) are Paroksh ( indirect) in knowing others but on account of upasham of darshan moha etc. it is Pratyaksh for swanubhuti.

1231. Shloka- Swatmanubhuti form Aastikya is supreme quality. Whether other dravya is known or not it remains other dravya only.

Bhavartha- Samyak Drishti has attained Atma Pratyaksh by means of Mati-Shruta gyan. Hence he has Pratyaksh of Aastikya of self and different from that is others, in this way the Aastikya of others is also decided. The specific details of others or their form is known to Kevali and not him but it makes no difference to Aastikya. Whether he knows details  or not but he knows that it is others. Belief in that form of others alone is their Aastikya.

1232. Shloka- There in spite of the jivas etc. form other substances being Paroksh, the Samyak Drishti has strong affinity towards soul. In the same way he has strong realisation of other Paroksh substances.

1233. Shloka- The form of realisation Samyak Drishti soul is having, such realisation Mithya Drishti does not have since in conjunction with fruition of Darshan Moha , the delusion is always present.

1234. Shloka- In this way it is well established with logic, own experience and Agam that Aastikya is essentially coexistent with Samyaktva and is great quality . Without Samyaktva and Swatmanubhuti the Aastikya is only apparent – Mithya.

Additional Shloka – Samvega, Nirveda, Ninda, Garha, Upasham, Bhakti, Vatsalya and Anukampa are eight qualities of Samyaktva

Bhavartha- Although in Agam Samyaktva has been told to have eight qualities but in reality they are four only. What is called as Samvega in positive aspect, the same is called Nirveda in negative aspect. For example in the means of dharma, result of dharma, affection towards co dharmis and Parameshthis is Samvega while Nirveda is lack of desire in Adharma, cause of Adharma, result of Adharma. Bhakti and Vatsalya also form as part of Samvega hence all four constitute Samvega only.

Prasham  causes fading of passions and Samyak Drishti does not utter words of praise but that of Ninda, Garha. His attention is upon Samanya Swabhava. He knows that the nature of soul is infinite foursome and in own paryaya it is concealed. Its revelation has been prevented by ragas etc. Kashaya bhavas. They are extremely despicable, appalling and ignoble. They are cause for bandh and have blocked my sukh. The renunciation of these ragas etc. is Prasham . Ninda, Garha are characteristics of Prasham hence are co-characteristics of Samyaktva. In this way the eight qualities of samyaktva can be counted as four.

1235. Shloka-  The above sutra incorporates Prasham etc. all four and nothing more. Both mean the same thing. Some are characteristics and some are co characteristics.

Co-Characteristics of Samyaktva Bhakti (devotion) , Vatsalyata(affection)

1236. Shloka- The co-characteristics is characteristics of characteristics

1237. Shloka- For example the characteristics of Samyaktva Bhava is Samvega . That Samvega guna is identified by means of bhakti towards Arhant or Vatsalya  which are co-characteristics.

1238. Shloka- With the Upasham of Darshan Moha, the lack of interest in activities of speech, body and mind is Bhakti. The efforts made by mind for incorporating the qualities of Parameshthis within own soul is Vatsalyata.

 1239. Shloka- Bhakti or Vatsalya do not occur without Samvega which is characteristics of Samyak Darshan and both are co-characteristics of Samyaktva.

The Co Characteristics of Samyaktva Garha, Ninda 1240-1244

1240. Shloka- With the absence of fruition of Darshan Moha , the Prasham guna gets highlighted which is revealed externally by Ninda and Garha.

1241. Shloka- Upon bondage of ragas etc. form devilish karmas which are difficult to overcome, the bandh accrued due to repentance of the same is Ninda which is neither desired nor undesired.

Bhavartha- Gyani does not wish bandh and he is not karta of bandh but the repentance results in bandh hence it is not desired. It is not undesired since  it is friendly. It is repentance form since so long as that bandh would be there, the jiva would not attain natural sukh completely. Contemplation of power of karmas and the progeny of ragas etc. form faults is also Ninda.

Garha 1242-1244

1242. Shloka- Garha is renunciation of that ragas etc. which is carried out in presence of Panch Parameshthi and own soul as witnesses. Discarding carelessness it is  carried out for destruction of karmas in accordance with capability.

1243. Shloka- In reality both of these co-characteristics of samyaktva have been stated very well since they belong to holder of Prasham guna generated with non fruition (subsidence)  of Kashaya.

1244. Shloka- Remaining description should be known from Paramagam as per tradition since how can I be capable of crossing the Agam form ocean?

Bhavartha- The nature of things is known to Kevali only. The knowledge of chhadmastha is like drop of ocean compared to it.

Description of eight characteristics Angs of Samyak Darshan 1245-1586

1245. Shloka- With Samyak Darshan as the objective, the characteristics are this much only or is there anything else – pray tell.

1246. Shloka- Samyak Darshan has eight Angs (qualities) which are famous in all the three worlds. Characteristics, guna and Ang mean the same.

1247-1248. Shloka- NihShankit, NishKankshit, NirVichikitsa, AmoodhDrishti, UpaVranhan, Susthitikaran, Vatsalya and Prabhavana are the qualities of Samyaktva as per scriptures.

Fifth Intermediate Chapter

Description of NihShankit Guna 1249-1314

1249. Shloka- Doubt, fear, fright all mean the same. With removal of the fear the bhava which is generated, that really is NihShankit Ang.

1250. Shloka- It also means that on account of this guna the wise ones (Samyak Drishtis) do not have doubt in the Jinagam since the existence of sookshma ( fine) , Antarit (distant) and Doorvarty (distant in time ) padartha become visible to them with this quality.

Bhavartha- It has been told earlier that Samyak Drishti observe each padartha by means of spectacles of the form of Agam. With them the existence of sookshma etc. padartha become visible like direct observation. The NihShankit Ang has two definitions. One is lack of fear and secondly lack of doubt of any form in Agam. Now Sookshma etc. are described-

1251. Shloka- In them Dharma etc. are sookshma and kalanu and pudgala paramanu are sookshma. They are called sookshma since their characteristics  cannot be observed/known by means of senses.

1252. Shloka- Antarit (distant) padartha are like island, ocean, mountain etc. The Doorarth (distant in time) are Ram, Ravan, Chakravarty etc. which occurred in past and would occur in future.

1253. Shloka- Mithya Drishti does not have knowledge of them without doubt. In reality the main cause of doubt is presence of fruition of darshan moha.

1254. Shloka- It should not be doubted that they are Paroksh (indirect). How can they be visible to Samyak Drishti since they are impossible to be in touch with the senses.

1255. Shloka- It is the greatness of the Samyaktva of great people that they can have the knowledge of Paroksh padartha also with Aastikya ( confidence of existence).

1256. Shloka- This is not impossible since nature is beyond arguments. It is all indescribable grandeur  which is like  Yog shakti of Yogis. ( Samyak Drishti observes all with the means of spectacles of Agam.)

1257. Shloka- The knowledge knowing the soul of Samyak Drishti is directly own experience form, Shuddha and like that of Siddhas.

1258. Shloka- Although from child to the elder everyone is capable of experiencing the soul, jivas do not have experience of the soul on account of association with fruition of Mithyatva karma.

1259. Shloka- There is difference in taste of Substance by Samyak Drishti and Mithya Drishti. But here there is no difference in substance in reality since the boundaries of substance are not trespassed ( The souls of both are same).

Bhavartha-Just as at this moment a samyak Drishti is in Manushya Paryaya and another Mithya Drishti is in Manushya paryaya. On account of grandeur of differentiating knowledge the Samyak Drishti experiences the Samanya ignoring the parayaya. The Mithya Drishti on account of lack of differentiating knowledge is unfamiliar with the samanya form and considers only vishesh (paryaya) as complete substance and thinks “ I am this much only”. Although the substance of both are same but there is difference in taste. The experience of Samanya is sukh form beyond senses . Since paryaya is destructible hence the experience of paryaya is fearful and dukh form.

1260. Shloka- There the implication is this much only that Tattva ( Samyak Drishti and Mithya Drishti) of both souls being the same, and the subject matter being the same, the doubt experienced by Mithya Drishti is due to fault of his own generated out of Mithyatva.

Doubt

1261. Shloka- The Mithya experience of Jivas is also fault caused by doubt. By which logic the doubt is essentially coexistent with Mithyatva ?

Answer 1262-1265

1262. Shloka- The answer is that the Mithya Drishti is accompanied with  seven types of fears while the seven fears have not even touched the Samyak Drishti.

Bhavartha- The Mithya Drishti gets doubts because of the nimitta of fears.

1263. Shloka- In reality without spirit of ownership in other substance, how can the fear be there? The fear happens to those who are Paryaya Moodha ( engaged in paryaya only) and not to those who experience soul tattva ( samanya).

1264. Shloka- Hence the inference of existence of fear itself is indicator of Mithya Bhava. That fear is definite cause for destruction of own soul experience.

Bhavartha- Without destruction of own soul experience, fear does not arise. Hence fear indicates destruction of own soul experience. Those who have own soul experience do not feel fear.

1265. Shloka- It establishes that Jiva dependent upon other substances , believing others only as self is fearful and devoid of own soul experience. Those who are stationary in self and having direct own experience have impossibility of fear for sure. ( Since conjunction is destructible while samanya is indestructible.)

Bhavartha- From the above it should not be misunderstood that Samyak Drishti is not afraid at all. He would surely be afraid of lion or snake. But those fears due to which the Mithya Drishti is always restless, the Samyak Drishti is distant from them. These would be detailed later.

Doubt 1266-1267

1266. Shloka- Some Samyak Drishti also have all four Sangyas ( food, fear, sex, possession). Before attaining the gunasthana where these sangyas are eliminated, their presence is surely there?

Bhavartha- The doubt of disciple is that the destruction of fear prakriti occurs in eighth gunasthana and you call him fearless in fourth itself. How is that possible? The answer is that the statement of Karanuyoga is based upon Keval Gyan which accounts for even minutest of raga without knowledge. The statement of Dravyanuyoga is based upon our own  gyan . For example the elimination of Veda bhava occurs in 9^th gunasthana but munis are total Bramhachari in 6^th itself. The sookshma veda bhava without knowledge gets eliminated in 9^th gunasthana. In the same way here the anantanubnadhi related- darshan moha related and shraddha related fear is the subject while doubt is being raised pertaining to charitra related fear and fear without knowledge. Charitra related fear is felt by Gyanis also but that is not the issue here. The questioner is asking based upon charitra related fear for which the Samyak Drishti is directly seen to take measures for avoidance.

1267. Shloka- Hence how is the Samyak Drishti free of all kinds of fear? He is directly seen taking measures to avoid conjunction of unfavourable padartha ?

Answer 1268-1271.

1268. Shloka- It is alright. In spite of being fearful he is fearless since he does not have ownership etc. In the lok the dravya eye appears to view the pudgala  but actual eye is bhava senses. The fear pertaining to shraddha only is called as fear in reality and he does not have it.

Bhavartha- Just as Mithya Drishti considers self to be owner of all the four Sangyas e.g. food etc. , the Samyak Drishti does not believe so. He understands them as fruition of karmas only. Just as dravya eye (physical eye) in spite of viewing the object does not view it in reality.

1269. Shloka- The worldly jiva’s  karma paramanus keep attaining fruition. Engaged in moha, raga, dwesha with them he gets associated with the fruition of karmas.

1270. Shloka- For this reason the Gyani is fearless . This is logically established. Gyani does not have partial ownership /oneness hence there is no cause for doubt.

Samyak Drishti does not have bandh due to seven fears – introduction

1271.  Shloka- Now it is contemplated that how is the Gyan Chetana – own soul Chetana of Samyak Drishti which is extraordinary. Due to this Chetana in spite of indulging in karmas he does not get associated with it.

Description of seven fears 1272-1314

1272-1273. Shloka- These are (1) fear of this Lok (2) fear of Parlok (3) fear of pain (4) fear of non protection (5) fear of non secretiveness (6) fear of death (7) fear of unknown – these are described in order-

Fear of this Lok 1274-1283

1274. Shloka – Lamenting in this birth that my favourable substance should not be destroyed and association with unfavourable should not occur.

1275. Shloka- This wealth would stay or not , poverty should not occur due to misfortune. Such mental worries keep igniting the soul of Mithya Drishti.

1276. Shloka- In reality Agyani is afraid. The Gyani does not have any fear since with following reasons there is huge difference between the two.

1277. Shloka- Agyani believes everything which is there in dravya karma-Bhava karma -No karma forms as his own soul similar to Adwaitvad out of Moha.

1278. Shloka-  The suicidal Mithya Drishti in spite of being different from all the substances of the world, making his own soul as world form, being world form, never forgoes fear.

1279. Shloka- the implication is that with fruition of karma the Mithya Drishti becomes fearful having delusion of permanency in anitya body etc.

1280. Shloka- The Samyak Drishti always attaining single form attains Shuddha consciousness form being devoid of all the karmas.

Bhavartha- The oneness  Drishti of Samyak Drishti is upon Samanya nature which is indestructible single form and with differentiating knowledge he believes everything else to be karma generated destructible conjunctions by nature. In spite of having he believes self to be without having. Hence at every moment he experiences the sukh beyond senses and not fear.

1281. Shloka-  He believes the body, sukh-dukh etc., children etc, as Anitya and different from soul nature since  they are deeds of karmas.

1282. Shloka-  This consciousness form Lok is my lok which is in reality Nitya for sure. There is no different Lok other than soul  ( soul only is the Lok) and there is no other non worldly Lok hence how can I have fear in this Lok?

1283. Shloka- By experiencing own pure soul in this manner the  Gyani is immersed in gyan only and hence he is free of fear of Lok. He is also free of the karma bandh caused by fear in the Lok.

Bhavartha- The Gyani always experiences the Samanya form hence he does not have fear generated bandh but only Nirjara.

Description of fear of Parlok 1284-1291

1284. Shloka- Soul possessing future paryaya form part is Parlok and the fear due to Parlok gives rise to trembling fear.

1285.Shloka-  It would be good if I take birth in swarg lok and I do not take birth in poor gati- such kind of restless mind is Paarlokik fear.

1286. Shloka- Mithya Drishti only suffers such fear of Parlok since in this only Mithyatva bhava is the cause. Samyak Drishti opponent of Mithya Drishti does not have fear of Parlok since he does not have Mithyatva bhava.

1287. Shloka- Viewing his own soul externally only ( i.e. believing dravya karma-bhava kaarma- no karma only to be soul),  not knowing his own soul, remaining only in the state of Mithyatva , the agyani experiences  self to be karma and karma phal form.

1288. Shloka- Therefore he  is always pervaded with fear remaining  like a deluded person since that Mithya Drishti believes the mirage to be mass of water i.e.  believes the sensory pleasures to be sukh which are like believing sand to be water.

1289. Shloka- But Antaratma (Samyak Drishti) is fearless since he is supported by fearless state. Delusion- the cause of fear is impossible to him since Saymak Drishti does not have delusion.

1290. Shloka- Viewing  another substance in a substance is Mithya delusion. Just as agyani believing rope to be snake in dark and runs away from it, in the same way the one  who believes Parlok form paryaya to be soul, he has Parlok fear. Those who believe self to be self, why should they fear?

1291. Shloka- The one who believes own direct experience form Jyoti ( flame form soul ) to be indifferent from self and also knows that this Jyoti cannot become something else in Parlok i.e. the soul would not become pudgala, then why should he fear on what basis?

Fear of pain 1292-1298

1292. Shloka- Hindrances due to different body wastes result in pain. Trembling in anticipation of the pain or crying-weeping after the pain in body with moha of body is fear of pain.

1293. Shloka- I should be healthy without pain – such type of affliction is fear of pain or contemplating of pain again and again.

1294. Shloka- Definitely such pain is experienced by Mithya Drishti since in that Mithya Shraddha is the cause. It is agyan of the soul which is naturally free of afflictions. Such fear of pain is not experienced by Gyani at all.

1295. Shloka- The disease is pudgala form different from conscious nature hence how can there be fear. The complete disease belongs to body and not non corporeal soul. Such is the thought of Samyak Drishti.

1296. Shloka- Just as ignited fire burns the hut but it does not burn the akash of the shape of the hut, this is seen. In this way the disease burns the body but not the soul of that shape.

1297. Shloka- The one who has no worry of the present and future subjects of touch etc. form senses , he is really  free of the pain fear.            

1298. Shloka- The subjects of the senses are the prime source of diseases since they are cause for hindrances. Hence there is no difference between the disease and them i.e. the diseases giving misery to the soul are subjects of the senses.

Fear of non-protection 1299-1303

1299. Shloka- In the transitory ekant philosophy of Bauddhas the soul is momentary and gets destroyed at every moment . In the same way the fear of incapability of protection of soul is called fear of non protection.

1300. Shloka- Fear of destruction of dravya prior to that of paryaya  is fear of non protection. That definitely is experienced by Mithya Drishti since it is caused by  Mithyatva.

1301. Shloka-  In spite of the destruction of paryaya the entity remains continuous existence form which is the protection. By not accepting that protecting entity the agyani fears of non protection.

1302. Shloka- Samyak Drishti is fearless from non protection fear since in spite of destruction of soul from aspect of Paryayarthika naya ( he knows that from aspect of Dravyarthika        naya the jiva is indestructible)

1303. Shloka- From aspects of dravya, kshetra, kaal and bhava the substance is not unprotected even for a moment hence how can Samyak Drishti have fear of non protection.

Bhavartha- The essence is that the Mithya Drishti having Paryaya Drishti is sure to have fear of non-protection since paryaya is destructible which cannot be protected and he wishes to protect it. Samyak Drishti does not have fear of non-protection since his Drishti is Samanya. The Samanya nature is protected by itself which is indestructible. Mithya Drishti with the destruction of paryaya believes the complete destruction of self. In his view dravya and paryaya are same.

Fear of Agupti ( Non secretiveness)  1304-1306

1304. Shloka- In conjunction with darshan moha whose buddhi has faith in accordance with Ekantvad, he alone has fear of non secretiveness. Definitely the Samyak Drishti does not have it.

1305. Shloka- The person who believes the birth of non existent entity and destruction of existent entity – then he wishes to be rid of fear of non secretiveness. How can a person with such belief be rid of such fear?

1306. Shloka- Samyak Drishti always believing the nature of substance to be always gupt ( secret) is always fearless of Agupti fear since he does not have a reason for the fear.

Bhavartha- The Samanya nature is trikaal gupt which cannot be destroyed. Hence the Samyak Drishti is free of Agupti fear and paryaya is explicit Agupt. Hence Mithya Drishti always remains fearful.

Fear of Death 1307-1310

1307. Shloka- Death is loss of Pran. Pran are ten kinds – mind, speech, body. Five senses, ayu, breath.

1308. Shloka- My life should continue without death. I should never die due to misfortune. In this way the mental worry of loss of body is fear of death.

1309. Shloka- Definitely Mithya Drishti not desiring Tattva only have fear of death always . Gyanis having activities of inner tattva alone cannot have fear of death.

1310. Shloka- Consciousness is the Pran for the Jiva and that consciousness is definitely the life of soul ( soul form only). In reality death does not occur. Hence how can one be afraid of death when he has such belief?

Bhavartha- Samanya nature is only consciousness form. That is definite Pran of Jiva which is indestructible. Hence Samyak Drishti does not have fear of death. The one who believes the pudgala form ten Pran to be life of soul, he would surely have the fear since pudgala pran are conjunction form and they may get separated definitely. Hence Mithya Drishti would have fear of death always.

Fear of Unexpected 1311-1314

1311. Shloka- The fear of the unexpected is accepted to be great fear which occurs suddenly. Just as with lightening etc. people can die.

1312. Shloka- The health should continue and I should never have to face bad state. Such perturbations in the mind are mental worry form fear of unexpected.

1313. Shloka- In reality the fear of unexpected occurs to jivas with Mithyatva. How can he have Moksha when he is being dislodged from the fearless Shuddha soul state on account of unexpected fear.

1314. Shloka- Jiva is stationary in only fearless state being infinite since beginningless time. Nothing sudden can happen to him hence that Samyak Drishti in fearless state cannot have unexpected fear.

Bhavartha- Samanya nature is trikaal same form in which nothing would change . Hence the Samyak Drishti  with Samanya Drishti does not have fear of unexpected. Only those with Paryaya Drishti have worries at every moment due to unexpected fear.

Continued…..