Second Khand / Fifth Volume
Description of Samyak
Darshan (1143-1588)
Introduction
In the first
three books the Samanya substance was described. In fourth book the Vishesh
substance was described. In Vishesh substance also the Jiva substance was
described from paryaya Drishti. In that it was told that in whole world the
jivas are Samyak Drishti and Mithya Drishti – these two types. Hence with their
description the jiva tattva gets covered. Of these the karta-bhokta of karma
Chetana and karma-phal-chetana is entire world who is visibly Mithya Drishti which
is experienced by all. Now Samyak Drishti was described in fourth book. That
Samyak Drishti is holder of gyan Chetana
and experiences Samanya. He is knower-seer of karma Chetana and karma phal
Chetana. He is detached from sensory sukh, sensory gyan and karma phal while he
is desirous of gyan beyond senses and sukh beyond senses. He is completely
detached from others, having shakti of detachment and own soul experience gyan.
Now in this fifth book the description of Samyak darshan which cause greatness
in Samyak Drishti is carried out. This description is under the subject of
Vishesh substance only under jiva tattva. Firstly the sookshma paryaya of
Samyak darshan is narrated in 1143-1154 by
means of soul based characteristics and from 1155 onwards till the book end the
non soul characteristics of Samyak darshan are narrated.
First Intermediate Chapter
Description of Shuddha
Samyaktva 1143-1153
1143-44. Shloka- Samyaktva is sookshma from aspect of vastu. It is subject of
Keval Gyan and also is known by Param Awadhi, Sarva Awadhi, Manah Paryaya gyan
but not by Mati and Shruta Gyan at all. It is not subject of Desha Awadhi also
since in these three gyans the samyaktva is not known i.e. the paryaya is not known
directly.
1145. Shloka- Samyaktva is guna of soul which is nirvikalpa and since
beginningless time due to fruition of Darshan Moha it is Mithya taste form.
Bhavartha- The meanings of word vikalpa are raga, divisions and gyeyakar (shape of
gyeya). Here the meaning of vikalpa word as gyeyakar is desirable. In soul
gyan, darshan, belief, charitra etc. infinite qualities are there. In them gyan
is such a guna whose paryaya knows self and others i.e. manifests in gyeyakar
form. Gyeyakar is also called as Savikalpa. Therefore the gyan guna of soul, as
guna is nirvikalpa but in paryaya it is savikalpa. All gunas are nirvikalpa but
the paryaya of all other gunas are also nirvikalpa. The one which does not
manifest in gyeyakar form, that is nirvikalpa. Hence Acharya says that the
samyaktva guna of soul, as guna is nirvikalpa but in paryaya also its is
nirvikalpa. Being nirvikalpa it remains subject of experience but its shape
cannot be described. When it is guna
then its paryaya is also required and
that paryaya should have some outline i.e. taste-experience also. Acharya says
that the jiva has not experienced its nature since beginningless time but the opposite
taste is being felt i.e. Mithya Darshan is being tasted. Since the opposite
taste is vibhava paryaya and it is told earlier that vibhava is cause by
association with nimitta. Here it is told that darshan moha karma is nimitta
for opposite manifestation. This guna is also eternally established and the
karma is also eternally established. Their nimitta-naimittik relationship is
also eternally established. Hence the manifestation of guna in opposite form is
happening since eternal times. Jiva is
tasting it in Mithya belief form. Now it has to be considered that how the
opposite paryaya can be reversed to experience Samyak darshan form. This
description is in two ways- One is Adhyatma language and second Agam language.
In Adhyatma language, by means of differentiating knowledge knowing samanya
swabhava, taking recourse to it is the means for attainment. In Agam language
is being told now. In adhyatma the means
is primarily Upadan while in Agam the primacy is of Nimitta. Time is same. Jiva
engages in purushartha of Upadan . Now Agam language is described –
Means for Samyaktva in Agam
language
1146. Shloka- Due to Yog of destiny, attainment of kaal etc. Labdhis,
nearness of shore of worldly ocean, or with fruition of Bhavya bhava the jiva
attains Samyaktva.
Bhavartha- In Gommatsar five Labdhis namely Kshayopasham, Vishuddhi, Deshana,
Prayogya and Karan have been described which deal with soul and accompanying
nimitta also. In Kshayopasham Labdhi the kshyopasham bhava is Upadan and
suitable kshayopasham of karmas is nimitta. In Vishuddhata the Upadan karan is
loss of Sanklesh and enhancement of Vishuddhi while nimitta cause is reduction
of anubhag of ashubha karmas. In Deshana Labdhi the Upadan karan is
contemplation of nine preached padartha while nimitta karan is company of
acharya etc. preaching the nine padarthas. In Prayogya Labdhi the Upadan karan
is attainment of suitable soul manifestations
corresponding to reduction of
sthiti of karmas to antah-kota-koti sagar kaal only and nimitta karan is that
type of state of dravya karma. In last karan Labdhi the shakti of soul enhances
to be capable of reducing sthiti and anubhag of karmas. It has three divisions
Adhah karan, Apoorva karan and Anivratti karan.
In adhah
karan there are manifestations of the order of innumerable lok. The
manifestations of jivas belonging to same samaya or different samaya may have
similarity or dissimilarity in their manifestations. In Apoorva Karan the jivas
belonging to same samaya may have similarity or dissimilarity but jivas
belonging to different samaya do not have same manifestations but always new
manifestations occur. The manifestations are innumerable lok times that of
adhah karan. In Anivratti karan the manifestation is one only at one samaya.
All jivas belonging to same samaya would have same manifestation. In second
samaya a different manifestation
would occur for all jivas. The number of manifestations are equal to number of
samaya of this karan. All these five labdhis are cause for samyak darshan.
However with first four the Samyak darshan is not must but karan labdhi occurs
only when antah muhurta kaal is remaining for Samyak darshan.
So long as
jiva was Mithya Drishti the Bhavyatva guna was manifesting in impure state. At
the time of attainment of Samyaktva it fructifies in pure state i.e. bhavya
form i.e. the impure state gets destroyed.
1147. Shloka- And in Antar Muhurta without any effort upasham of darshan
mohaniya is attained. In that state also the sequence of guna shreni does not
get transgressed. ( Jiva’s purushartha occurs with own capability in own
paryaya and not in that of other dravya.)
Bhavartha- When jiva using differentiating knowledge with recourse to samanya
engages in purushartha then the darshan mohaniya karma which is lying in
sovereignty attains guna shreni nirjara and in antah muhurta it attains Upasham
. On one hand the jiva is engaging in purushartha in upadan for attainment of samyaktva , on the
other hand the karmas themselves attain upasham state. No one is karta of
anyone. Both independently do their work. Eternally the relation is such that
both acts happen at the same time independent of each other.
1148. Shloka- With Upasham of Darshan Moahniya karma Upasham Samyaktva is
attained. This is special state of person compared to Mithyatva state.
Samyaktva is nirvikalpa-nirakar guna of soul which is described below-
Bhavartha- Upasham Samyaktva is naimittik paryaya and it is stated from aspect of
nimitta but this should not imply that it has done it. The Jiva only has
generated it with own purushartha. The paryaya of one dravya is not done by
other dravya. What is that Samyak darshan form paryaya? The entire world has
experience of eternal Mithyatva paryaya and now it is totally different state.
This paryaya is shapeless. Out of the infinite gunas of soul only paryaya of
gyan guna is having shape and remaining all paryayas of all gunas are
shapeless. The paryaya having shape of self-other is called Gyeyakar i.e.
savikalpa paryaya. But this is not so in
Samyak darshan paryaya. It is only nirvikalpa i.e. without raga, without
differentiation, without shape, only pure experience form. The state of gyan
guna is not called Samyaktva but samyaktva is a different nirvikalpa guna and
upasham samyaktva is its paryaya.
1149. Shloka- From aspect of Samanya as well as
Vishesh ( in guna as well as paryaya) Samyaktva is Nirvikalpa , sovereignty
form and manifestation of Pradesh of soul form.
Bhavartha- Gyan guna is nirvikalpa in Samanya since its form is pure gyan. In
Vishesh (paryaya) the gyan guna is savikalpa – gyeyakar since the task of
knowing occurs in paryaya and not in guna. Guna is shakti form same in all
three periods of time. Now Samyaktva also is nirvikalpa in samanya i.e. in guna
and in vishesh i.e. paryaya also it is nirvikalpa. Nirvikalpa does not mean
that it is nothing. Only nirvikalpa cannot be described but it is sovereignty
form even in guna as well as in paryaya. Like the gunas of gyan, darshan,
charitra, veerya etc. a different paryaya is manifestation form in soul Pradesh
and jiva experiences the sukh of shuddhata.
1150. Shloka- In this context the example is that of rays of sun which
destroy the darkness and all directions being purified attained happiness in
the same way-
1151. Shloka- With upasham of darshan moha also the state of Samyak Drishti
is also same. In all Pradesh purity is attained which destroys three types of
bandh ( dravya-bhava-ubhaya).
Bhavartha- The nature of paryaya cannot be explained easily in words but Acharya
indicate it with example. Just as a traveller has lost his way in darkness but
in morning with sun rise the directions become extremely pure. In the same way
the jiva is ignorant eternally with clouds of darshan moha. Mithyatva bhava
form night is dark in which jiva cannot identify the path. When clouds of
darshan moha are scattered then jiva with purushartha eliminate Mithyatva
bhava. The belief guna form sun’s Samyak darshan form rays spread eliminating
the eternal impurity from the Pradesh of soul . Thus in the soul Pradesh the
belief in Tattvas get purified. That shuddhata only is Samyak darshan paryaya.
It is asked that if that is the only benefit or some more is there? The answer
is that due to Mithyatva bhava the dravya bandh, bhava bandh and ubhaya bandh
was taking place in soul due to which
the world was being created, all the three types of bandh is eliminated.
This is the result of that paryaya of samyaktva of one samaya.
1152. Shloka- Or just as some person who has drunk wine or datura and has
become unconscious, regains consciousness and becomes healthy.
1153. Shloka- In the same way with fruition of darshan moha the
unconsciousness, converse form of own nature and delusion is attained. With
their elimination the jiva becomes free of Mithyatva form disease.
Bhavartha- Just as with wine or datura the jiva forgets himself. Does not
differentiate mother, sister. In the same way the jiva since eternal times has
forgotten himself in Mithyatva form wine. Like drunkard he called others as
self and self as others. But when the drunkenness is cured then jiva becomes
happy in proper consciousness. This happiness or shuddhata is described in
these words. There is no other way to describe samyaktva paryaya.
Description
of Shuddha Samyaktva completed
Introduction 1154-1586
Now the non
soul characteristics of Samyaktva are described. Out of them the first special
characteristics is Shuddha soul experience. This is not soul based
characteristics of samyaktva since samyaktva is paryaya of
shraddha(belief) guna and Shuddha atmanubhuti is paryaya of gyan
guna. However Shuddha atmanubhuti has necessary relation with Samyaktva hence
it is said to be characteristics of samyaktva. What is that Shuddha
atmanubhuti?
(1) It is
the rule of nature of substance that during generation of samyaktva the
mati-shruta gyanavarana has special kshayopasham which is means for the experience
of soul . This kshayopasham is called
labdhi form Shuddha atmanubhuti. It has pervasiveness with samyaktva i.e. so
long as samyaktva is there it would be there and with loss of samyaktva this
also would be destroyed.
(2) Second
Shuddha atmanubhuti is real experience form. When gyani diverts his upayoga
away from all par-gyeyas and experiences only his soul at that time, this is
experienced. This is momentary but it happens to Samyak drishti only. Hence it
is called as characteristics of samyaktva.
(3) Further
it is told that how does the gyan and charitra of Samyak Drishti manifest
intelligently. These are coexisting features. Although these may appear in
Mithya Drishti also but at that time these are apparent form. But with own soul
experience gyan paryaya these characteristics are surely with Samyak Drishti.
These are (1) shraddha -ruchi-pratiti
(2) Prasham-Samveg-Nirveda-Anukampa-Astikya (3) Bhakti-Vatsalya-
Ninda-Garha (4) NihShankit ang etc. eight ang. Remember that these are non soul
based characteristics of Samyaktva since these are not manifestations of
shraddha guna but those of gyan and charitra in vikalpa (raga) form.
1154. Shloka- Shraddha etc. guna are non soul based (external) characteristics of Samyak Drishti soul. They
(shraddha etc.) are not samyaktva since
they are paryaya of gyan and charitra guna.
Bhavartha- When the above described Shuddha samyaktva is generated, at the same time
the manifestation of gyan and charitra guna occurs necessarily , gyan becomes
Samyak gyan and he becomes holder of gyan Chetana. In Charitra guna also due to
absence of anantanubandhi Kashaya the Prasham, Samveg, Anukampa etc. are
generated since soul is indivisible and gyan and charitra guna also belong to
same soul . Hence their manifestation is related to Samyaktva and due to this they
can be called characteristics of Samyaktva .
Second Intermediate Chapter
Characteristics of
Samyaktva as “ Swatmanubhuti” 1155-1177
1155. Shloka- The swatmanubhuti also is gyan form since it is paryaya of
gyan. In reality that (swatmanubhuti form) gyan is not samyaktva ; if at all it
is external characteristics
( non soul based characteristics). In other words the Shuddha swatmanubhuti is
paryaya of gyan but because of accompaniment it is called as characteristics of
samyaktva.
1156. Shloka- Just as being healthy is really difficult to know but it is
known by the activities of mind-speech-body manifesting in enthusiastic form
coarse characteristics. In the same way the Shuddha samyaktva is sookshma and
nirvikalpa and difficult to know. Only by shraddha etc. and Shuddha atmanubhuti
form external characteristics it is known.
Bhavartha- Just as someone is sick since long and is miserable. Fortunately his
misery is resolved and he becomes healthy, then he has knowledge of that
healthiness but he cannot express it in words directly. On account of
healthiness the enthusiasm gets revealed in the activities of mind-speech-body.
In the same way the jiva is sick with
Mithyatva form disease since eternal times. When the samyaktva form purity is
revealed in the soul , from that moment the Shuddha atmanubhava starts. The
faith in deva, guru, shastra, tattva is generated. The passions get subsided.
The inclination of gyan turns towards self from others. From these the presence
of Samyaktva is known.
Doubt
1157. Shloka- The Atmanubhava is itself directly
Samyaktva by nature since this Atmanubhava is not possible to Mithya Drishti at
any time.
Bhavartha- The questioner believes the atmanubhuti to be atma based characteristics
of samyaktva instead of non soul based characteristics and he says that this
alone is real samyaktva i.e. paryaya of shraddha guna. Further he argues that
this happens to Samyak Drishti alone and not mithya Drishti in any case. Hence
accepting it as samyaktva is right. The basis for his doubt is that he does not
know the difference between the paryaya of gyan and shraddha gunas. That’s why
he calls paryaya of gyan as paryaya of shraddha. In reply acharya explains the
difference of paryaya of both gunas.
Answer 1158-1160
1158. Shloka- It is not so. You are unfamiliar with the
characteristics with shape and without
shape and samanya and vishesh entities.
1159. Shloka- The meaning of shape is ‘Arth Vikalpa’. Arth is own or other
substance. Vikalpa is Upayoga i.e. realisation of shape of self and others.
This is characteristics of gyan only.
Bhavartha- Upayoga form differentiating knowledge of self and other substances only
is called ‘shape’. This shape is characteristics of gyan. The Nishchaya form
realisation of substances in differentiated-undifferentiated form is called
shape i.e. knowledge of substances itself is shape. This is form of gyan only.
1160. Shloka- The one without shape is ‘shapeless’ which is nirvikalpa by nature . That
nirvikalpa-ness is characteristics of remaining infinite gunas other than gyan.
Bhavartha- Samanya entity is called Guna and Vishesh entity is called paryaya. In
Samanya i.e. in Gunas all gunas are
nirviklapa but in paryaya the gyan guna is savikalpa and rest all are
nirvikalpa. The gyeyakar form of paryaya of gyan is called savikalpa i.e. the
manifestation in the shape of self and others is called Savikalpa. This is
there in gyan guna only and not in any other. Hence the Shuddha Atmanubhuti
described above is Savikalpa while Shuddha samyaktva is nirvikalpa. Therefore
Shuddha atmanubhuti is not real samyaktva. Being necessarily together it is
coexistent external characteristics which is non soul based.
Doubt
1161. Shloka- When both samanya and vishesh entities are real then why some
is without shape and some is with shape?
Answer 1162-1177
1162. Shloka- It is right. From aspect of substance gyan is samanya (guna)
form also and Vishesh (paryaya) form also. The
one which is without shape in samanya is with shape in vishesh. In other
words gyan is guna form also as well as paryaya form also. In guna it is
shapeless and in paryaya it is with shape.
Bhavartha- First of all with the association of senses and the substance, the
sovereignty form realisation of the substance is darshan. In this the substance
is undecided. Darshan is paryaya happening prior to gyan. Subsequently the
thing is known that it is this substance , this is named as Avagrah form gyan. Subsequently specifically the thing is
sequentially known by Iha, Avaya and
Dharana. Just as it is the nature of mirror that with the reflection of
substance in it, the mirror takes shape of substance. In the same way it is the
nature of gyan that whichever substance is its subject, it takes the shape of
that substance. The shape is the realisation of that thing. Hence gyan is with
shape and darshan is shapeless. Second thing is this also that in gyan the
knowledge of relationship of qualified and qualifier is known hence it is with
shape and other qualities are without shape. Further gyan imparts knowledge of
own form also hence it is with shape while other gunas cannot reveal their form
hence are shapeless.
Here darshan
is quoted merely as example. In reality other than gyan all gunas are
shapeless.
1163. Shloka- Other than gyan all
gunas are sovereignty alone form. Whether they are samanya guna or vishesh guna , all are shapeless i.e. Nirvikalpa.
Bhavartha- Other that gyan all infinite gunas of shraddha, darshan, charitra, veerya
etc. are sovereignty form in soul like gyan. Whatever is sovereignty form , it
is accompanied with Utpad, vyaya and Dhruva i.e. remaining in guna form it
manifests in paryaya. Hence other gunas and their paryayas are there but those paryayas are not
gyeyakar form . Therefore they are not savikalpa . In samanya i.e. in guna form
even gyan is nirvikalpa and rest all are nirvikalpa.
1164. Shloka- Hence nirvikalpa substance being indescribable, its
description is made by means of gyan only.
Bhavartha- Another rule is that nirvikalpa things are pure and they cannot be
described in words. But gyan is illuminator of self and others hence it knows
self as well as other gunas also. The paryayas of other gunas are gyeya hence
it knows their forms. Hence their forms are known with gyan and then described
in words.
1165. Shloka- Gyan at the same time is knower of self and others both. But
gyan is not others. Gyan is gyan only and others is others.
Bhavartha- Gyan knows self and others at the same time but it does not mean that
gyan takes their form or it becomes their paryaya or those gunas become gyan
form or paryaya of gyan. Gyan remains gyan and they remain as them. Hence
Shuddha atmanubhuti does not become samyaktva since it is paryaya of gyan.
Just as lamp
shows own form as well as other pots and pan substances. In the same way the
gyan provides knowledge of self as well as other things. But while giving
knowledge of other things the gyan is not of the form of other things, in spite
of taking the shape of things, it remains in own form. Taking shape of things
is nature of gyan.
1166. Shloka- Gyan decides regarding swartha and parartha both. What is
swartha and parartha of gyan? The thing which is own form is swartha.
Definitely gyan form soul has gyan guna as swartha while remaining sukh etc.
gunas are swartha related parartha. The substance having form of others are
parartha. Par form substance would be parartha
by gyan.
Bhavartha- Gyan is swa while all others are par. Out of them there are six dravyas
different from soul which are all par. Secondly soul has gunas of darshan,
charitra, shraddha, veerya etc. other than gyan guna which are also par for
gyan. In this way just as for gyan other substances are gyeya , in the same way
other gunas are also gyeya. The other substances are called par arth i.e. par
padartha. The other gunas are called swarth related padartha. Hence
swatmanubhuti is not real samyaktva but swartha related parartha.
1167. Shloka- Sukh dukh etc. bhavas are qualities of jiva only and gyan
definitely knows them but gyan itself is not of the form of sukh etc.
Bhavartha- Other gunas besides gyan are also gunas of the soul but they do not know
themselves or others. Gyan alone is knower of them all. Their experience is
also known by gyan. Gyan only becomes sukhi-dukhi, ragi-dweshi. Even then due
to differences of guna characteristics, every guna is different substance,
hence gyan itself does not take their form but is called their knower. It is
different that gyan of agyani due to lack of differentiating knowledge cannot
experience difference between self and other gunas and experiences the gyan
only as karma Chetana and karma phal Chetana. But the gyan of gyani knows all
differently by differentiating knowledge hence experiences them differently.
Hence swatmanubhuti is different and samyaktva is different.
1168. Shloka- Samyaktva is sookshma from aspect of vastu and is
indescribable in words. Hence no one is capable of describing it or listening about
it properly.
Then how do we know
Samyaktva?
1169. Shloka- Only gyan guna of soul is famous which helps in establishing
every substance. For knowing Samyak Darshan the swanubhuti alone is the means,
hence that is the supreme substance.
Bhavartha- Other gunas do not have purushartha and those gunas are merely gyeya
form. With gyan only jiva knowing others
as self eternally, making own gyan as ragi-dweshi-mohi, making gyan as means
for bandh, is wandering in the world . With gyan only by means of
differentiating knowledge of self and others the jiva diverting gyan away from
others, conjoining with own samanya
tattva, he becomes gyani and as a result the paryaya of Samyak darshan is revealed
on its own. With gyan only he enjoys sukh beyond senses and presence of gyan in Shuddha gyan form is Moksha. The
essence is that gyan is supreme substance. Therefore soul is introduced by term
gyan and atmanubhuti only is called as samyaktva.
Form of Swanubhuti
1170. Shloka- That Atmanubhuti is gyan vishesh of soul and that gyan
vishesh is Avinabhavi with Samyak darshan in both anvaya and vyatirek form.
Bhavartha- When presence of a thing results in something, it is called Anvaya
and when absence results in absence of a thing, it is called Vyatirek. With
revelation of Samyak Darshan the soul experiences swanubhuti. Without Samyak
Darshan Shuddhanubhava is not experienced. Hence it is said that
Swanubhuti(Shuddha ) has Avinabhavi relationship with Samyak darshan. Due to
this anvaya vyatirek avinabhavi relationship the atmanubhuti is called as
characteristics of samyaktva but it should be remembered that it is not soul
based characteristics. Even then by this means only those with mati, shruta,
Deshawadhi gyan can decide of their samyaktva.
1171. Shloka- In the presence of pervasiveness of samyaktva and
Swatmanubhuti, the atmanubhuti itself can be called as Samyaktva , that too
when swatmanubhuti is Shuddha naya form i.e. Shuddha atmanubhuti ( it should be
gyan Chetana form and not agyan Chetana form).
Bhavartha- (1) Since Atmanubhuti and Samyaktva have avinabhavi relationship, hence
from this aspect it can be called as characteristics of Samyaktva but it should
be remembered that it is not really samyaktva form since it is not paryaya of
shraddha guna but that of gyan. (2) Atmanubhuti is there for all jivas and even
Mithya Drishti also. His experience of soul is karma Chetana and karma phal
Chetana form. Without atmanubhuti there is no jiva in the world. If that
atmanubhuti is gyan Chetana form i.e. experience of Shuddha atma , it is
samanya form then it can be called as characteristics of samyaktva and it has
pervasiveness with samyaktva otherwise it cannot be called as characteristics
of Samyaktva.
1173. Shloka- Only
thing is that Samyaktva and Upayoga form experience both have asymmetric
pervasiveness since in Upayoga state the symmetric pervasiveness is not there.
Such symmetric pervasiveness exists with Labdhi form swatmanubhuti.
Bhavartha- The pervasiveness which applies both ways it called symmetric
pervasiveness. For example where non consciousness is there, there corporeal
nature is there. And where non corporeal is there, there consciousness is
there. The pervasiveness which is one sided is called Asymmetric . For example
where there is smoke, there is fire. But where there is fire, the smoke may or
may not be there. Therefore it is Asymmetric pervasiveness.
Here
swanubhuti has two states , one is kshayopasham (labdhi) form gyan state and
other is upayoga form gyan state. Upayoga form gyan is sometimes. But
kshayopasham form is always. Hence kshayopasham form swanubhava has symmetric
pervasiveness with Samyaktva. But with Samyaktva the upayoga may or may not be
Swanubhava form. Hence it is asymmetric pervasiveness.
People think
that samyaktva is of two kinds , one is labdhi form and other upayoga form .
This is wrong concept. Samyaktva does not have divisions of labdhi and upayoga.
That is nirvikalpa Shuddhi of soul. Labdhi and upayoga belong to paryaya of
gyan. The kshayopasham special of gyanavarana is called Labdhi form
Swatmanubhuti which has Symmetric pervasiveness with Samyaktva. On this
basis Shuddha Atmanubhuti is called characteristics of Samyaktva. This one
is always present with Samyak Drishti. The other swatmanubhuti is Upayoga form.
When Samyak Drishti is engaged in Atma dhyan and all viklapas of buddhi
(knowledge) form are absent and upayoga
is in self only then it is called Upayoga form Swatmanubhuti. This has asymmetric
pervasiveness with samyaktva. Wherever upayoga form swatmanubhuti is there,
Samyaktva is present but where Samyaktva is present there Upayoga may or may
not be there.
Clarification 1173-1177
1173. Shloka- At the time of Swatmanubhuti, the soul has samyaktva for
sure. Since without Samyaktva form cause the swatmanubhuti form karya is not
possible.
1174. Shloka- Or the asymmetric pervasiveness is described as follows- Upon
Samyaktva the soul may be with upayoga of swatmanubhuti or may not be there but
this is sure that experience of Shuddha
(samanya atma) is labdhi form surely there.
1175. Shloka- For that also there is a reason. For labdhi form
swatmanubhuti to be there as a rule with presence of Samyakta, at the time of
generation of Samyaktva, definitely the suitable kshyopasham state of
gyanavarana accrues.
1176. Shloka- The Upayoga form gyan of Samyak Drishti (chhadmastha) is
Anitya and only in Kevali it is Nitya. Hence Chhadmastha ( Samyaktvi) only has
labdhi form gyan as Nitya – such is the rule.
1177. Shloka- Samyaktva without consideration of intermediate divisions is
Nitya from aspect of Samanya . In other words, so long as Aupashamik,
Kshayopashamik, Kshayik, any Samyaktva is there still then he is Samyak Drishti
from aspect of Samanya. That Samyaktva and Upayoga form anubhava – in both of
these there is asymmetric pervasiveness. Since Upayoga form gyan is not Nitya.
The
Characteristics of Samyaktva – Swatmanubhuti is concluded
Continued…..
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