Third Intermediate Chapter
Companion Characteristics
of Samyaktva –
‘ Shraddha -Ruchi- Pratiti-
Charan’ 1178-1191
1178. Shloka- There are several gunas of the form of Samyak Shradhha etc.
which occur along with swanubhuti. Author
now promises to describe their purpose, characteristics and their tests.
Bhavartha- The real characteristics of Samyaktva have been described earlier. Now
the vikalpa form characteristics are being narrated which are in reality
vibhava paryaya form of charitra guna. These are not samyaktva by themselves
but being of vikalpa form such vikalpa are generated in Samyak Drishti only.
Hence due to companionship they are called as characteristics of Samyak
darshan. The purpose is their description. The characteristics are the features
by which they are recognised and the test is elimination of flaws of non
pervasiveness, over pervasiveness and impossibility.
1179. Shloka- Of them first Purpose is described. As per scriptures the real Shraddha (belief) , ruchi (interest)-pratiti (realisation)
-acharan(conduct) - these are purpose statements.
1180. Shloka- Intellect engaged in Tattvartha is Shraddha. Interest in
Tattvartha is Ruchi. Acceptance of the form of Tattvartha is Pratiti (
realisation). Kriya in accordance with Tattvartha is Acharan (conduct). These
are characteristics statements. Now tests are described.
1181. Shloka- From aspect of Padartha the first three (shraddha-ruchi-pratiti)
are gyan form since they are paryayas of gyan only. The engagement of
speech-body-mind with Shubha activities is Acharan.
Bhavartha- The gyan in company of Samyak Drishti which engages in shraddha form of
nine padartha is called as Samyaktva. The Shubha vikalpa engaged in the form of
conduct of Vyavahara dharma, which are vibhava paryaya of punya tattva of
Charitra guna are attributed to be samyaktva. But not in the activities of
mind-speech-body. They are independent activities of pudgala. Neither Gyani or Agyani are their Karta. Shubha vikalpa is directed to be
carried out by activities of mind-speech-body in Agam and Lok Vyavahara
traditionally.
1182. Shloka- All these four ( shraddha, ruchi, pratiti, Acharan)
individually or together could be characteristics of Samyak Darshan or may not
be. Since these characteristics belong to supporting side as well as opposing
side.
Bhavartha- Supporting side is Samyak Drishti while opposing side is Mithya Drishti.
These characteristics are observed in supporting side or may not be there , it
means that these vikalpa form activities are present in 4,5,6th
gunasthana but are not there in higher level gyanis. Since they are not
observed in all Samyak Drishtis , therefore with flaw of non pervasiveness,
these are not trikaal characteristics of Samyaktva. Similarly they are present in opposition or may not be present- it means that they may
be there in some Mithya Drishti and may not be in some other. Hence due to over
pervasiveness flaw these are not characteristics of samyaktva. The solution to
these faults is that where they are called as characteristics of samyaktva,
that is only with respect to 4th, 5th and 6th
gunasthanas. The Non pervasive flaw is eliminated since they are present in
Mithya Drishti only apparently and Swanubhuti is its test. If they are along
with Swatmanubhuti then shraddha etc. are real
since shraddha with experience is
real otherwise it is imaginary. The elimination of over pervasive fault
is by means of swatmanubhuti characteristics which is present from 4th
to Siddhas but not there in Mithya Drishti. Hence that alone is proper
characteristics of Samyaktva but even that is non soul based.
1183. Shloka- If it is along with Swanubhuti then shraddha etc. are
characteristics of Samyaktva , otherwise they are apparent form. In the absence
of Swanubhuti the shraddha etc are not treated as gunas.
1184. Shloka- Hence shraddha etc. are Samyaktva along with Swanubhuti and
without Swanubhuti they are not Samyaktva but its appearance only. They are
like Mithya Shraddha etc.
1185. Shloka- Just Shraddha etc. without adjectives of Samyak and Mithya
belong to supporting side as well as opposite side hence they are corrupted.
Bhavartha- Only Shraddha etc. are not called as characteristics of Samyak Darshan
since they are found in both Samyak Drishti and Mithya Drishti but wise people
should apply the adjective of Samyak with it so that Samyaktvi can be identified
and Mithyatvi negated. Hence by calling characteristics as Samyak Shraddha,
Samyak Ruchi, Samyak Pratiti, Samyak Acharan
etc the flaw gets eliminated.
1186. Shloka- In reality the shraddha etc belong to Samyak Drishti only
since Mithya Shraddha etc. are Mithya only hence they are not real shraddha
etc. This is clarified further-
Doubt
1187. Shloka- Ruchi in Tattva is Shraddha since shraddha alone is
characteristics of Shraddha. It has two types based upon adjectives of Samyak
and Mithya. In reality how is it?
Bhavartha- The shraddha
towards Deva, Guru, Shastra for Samyak Drishti and Mithya Drishti is similar
then why they are differentiated as Samyak shraddha and Mithya Shraddha? The
shraddha of nine tattvas is there for both.
Answer 1188-1191
1188. Shloka- It
is not so since Shraddha and Swanubhava have symmetric pervasiveness. In
reality the shraddha in non-realised padartha is like horns of donkey.
Bhavartha- The shraddha
of self and others realised upon attainment of swanubhuti of soul is Samyak
Shraddha since he has carried out shraddha upon experience of padartha. But
where experience does not exist and shraddha is merely based upon scriptures
then is false like horns of donkey since
it is imaginary. It does not have value and is not characteristics of
Samyaktva.
1189. Shloka- Without
Swatmanubhuti the shraddha which is based upon Agam alone, it is not real
Shraddha even though it is in accordance with Tattvartha since it is not
realised in experience form.
Bhavartha- Even though
the shraddha of Mithya Drishti is in accordance with Agam, and he has carried
out shraddha based upon the form of Tattvartha described in Agam, even then
that Shraddha does not have any value so long as the direct experience of soul
has not been attained by Swatmanubhuti.
1190. Shloka- Without having difference between the existent and
non-existent, the realisation of Tattvas
is like that of a mad person. That Labdhi is not Labdhi. In reality it is like
anupalabdhi (non attainment) of unknown substances.
Bhavartha- So long as
the padartha is not known by means of swatmanubhuti , till then he does not
have differentiation between true and false tattva since the declaration of attainment
of tattva is not based upon the shraddha of
Agam but by means of experience. Hence just as an unknown padartha is
not known , in the same way in spite of shraddha of tattvas based upon agam, it
is unknown only. Its knowledge is not called Shraddhan. In essence the Mithya
Drishti does not have difference between existent and non existent without
swatmanubhuti. Mithya Drishti may have agam gyan upto 11 ang but it is zero
without experience. The Samyak Drishti has real shraddha in spite of limited
knowledge.
1191. Shloka- Hence
Shraddha is characteristics of Samyaktva , this is scriptural tradition. This
is not contradictory so long as its is accompanied with swatmanubhuti.
This
concludes Shraddha as characteristics
of Samyaktva.
Fourth Intermediate chapter
Characteristics of
Samyaktva – Prasham-Samvega (Nirveda) -Anukampa-Aastikya
1192-1248
1192. Shloka- The
other qualities of Prasham etc. are well known as characteristics of Samyak
Drishti form aspect of external Drishti when accompanied with Samyaktva.
Bhavartha- The Prasham
etc. qualities are really vikalpa form Shubha bhava form paryaya of charitra
guna which is punya tattva. Due to its coexistence relationship it is called as
characteristics of Samyaktva. This is the meaning of external Drishti.
Description of Prasham
1193-1198
1193. Shloka- Firstly
is Prasham, next is Samvega guna. Then comes Anukampa and Aastikya. Their
characteristics are described in order as follows-
1194. Shloka- Weakening
of the mind from subjects of five senses and innumerable lok praman anger etc.
form bhavas is Prasham.
Bhavartha- The
generation of Samyaktva causes destruction of Anantanubandhi passions , such is
their mutual relationship. The intensity in
anger etc. and in subjects of five senses are forms of Anantanubandhi
passions. Their absence is called Prasham. The mind of Samyak Drishti
automatically weakens towards passions which is called as Prasham. Same is
explained with example-
1195.Shloka- Those
who have recently committed a crime, having spirit of forgiveness towards those
jivas is considered to be Prasham.
Bhavartha- In spite of
someone harming Samyak Drishti in any way
including killing him or destroying his wealth, even then he does not
entertain the bhava of killing him
in retribution. Firstly he would
not have passions towards him and if at
all very weak which he understands to be due to his weakness of conduct in own
nature. Not due to the other person. The real cause of Prasham is explained-
1196. Shloka- In
that Prasham there is lack of fruition of Anantanubandhi Kashaya and weak
fruition of other Apratyakhyanavarana etc. kashayas is the real reason. Here
the bhava and dravya form both types of kashayas are included.
1197. Shloka- Aarambh
(Violence) etc. form activities occur to Samyak Drishti, uninterestedly due to
unfortunate circumstances. On account of internal purity that activity does not
destroy Prasham.
Bhavartha- Someone may
doubt that Samyak Drishti engages in business, activities of courts, kingdom
etc. He has wife, sons, servants etc. Engaging in Kashaya with them the Prasham
would be getting destroyed? In reply it is told that raga in these occurs to
those who are karta-bhokta of these activities. Samyak Drishti is not
karta-bhokta of any karma generated activity as owner. He believes that the
manifestation of all dravyas is happening due to their own capabilities or, the suitable karma
fruition is the nimitta cause for the same. Hence all these activities are
carried out uninterestedly by him. This is the reason that internal purity is
not destroyed and Prasham guna remains in all situations.
1198. Shloka- Prasham
is supreme guna necessarily coexistent with Samyaktva. In the absence of
Samyaktva the Prasham in Mithya Drishti is only semblance.
Bhavartha- Externally
Mithya Drishti may have so much Prasham that even if someone cuts him into
pieces, still he would not react and be angry in the least. But due to absence
of Samyaktva and Atmanubhuti it is not Prasham but its semblance. In reality
Prasham is external characteristics of Samyak Drishti but not of Mithya
Drishti.
Description of Samvega
1199-1213
1199. Shloka- Enthusiasm
towards dharma of Soul ( Veetrag bhava) and fruition of dharma ( sukh beyond
senses), affection towards Co-Dharmis and Parameshthis is Samvega
Bhavartha- The Samyak
Drishti is naturally interested in Shuddha bhava. He is interested in the sukh
beyond senses which is result of Shuddha bhava and he has affection towards all
holder of Shuddha bhavas which are 4th to Siddhas. This is Samvega.
Conversely it implies that he does not have affection towards adharma, sensory
sukh dukh form fruition of adharma and adharmis engaged in ekant
Shubha-ashubha. The opposite of Samvega is Nirveda.
Form of Dharma and fruition
of Dharma
1200. Shloka- Whose
form is Samyaktva alone, whose dharma is shraddha and experience of Shuddha
soul. Its result is that indestructible sukh which is beyond senses, and is generated
by destruction of karmas.
Bhavartha- Samyak
Drishti does not accept Shubha bhava as dharma even in dreams nor does he desire sensory pleasures as a result of
Shubha bhava. He is knower of the nature of substance. He believes dharma to be
Shuddha bhava of soul free of Moha and perturbation . The name of that Shuddha
bhava is Samyak darshan and Samyak Charitra. He never accepts these vikalpas to
be Samyaktva or Shubha kriyas or Shubha vikalpas as charitra. Further he also
knows that the result of Shuddha bhava is sukh beyond senses which is generated
by the soul. That is the real sukh which can satisfy the soul. The sensory sukh
is generated by desires which is despicable.
1201. Shloka- Here
the raga towards Co-Dharmi and Parameshthis is on account of their qualities
whereas it is not there towards other jivas and Adharmis since they do not have
those gunas. Samyak Drishti does not have desire of the results of those non
gunas and adharma.
Bhavartha- The Samyak
Drishti has raga towards co-Dharmi and Parameshthis since he has attachment
towards Shuddha bhava form dharma and they are its holder. He does not have
attachment towards other jivas since he does not have interest towards
Shubha-ashubha bhava and their result form sensory sukh-dukh and those jivas
are holder of such bhavas.
1202. Shloka- Here
the affection term does not indicate desire but here it means the renunciation
of adharma and its results.
Bhavartha- Here it is
told that Samyak Drishti jiva does not have desire for any worldly pleasures
due to which he is affectionate towards munis, acharyas, etc. but the Shuddha
bhava form dharma is his favourite and since they are its holder , this has
resulted in his affection. The samvega guna represents this only that he has no
interest towards adharma and practitioner of adharma.
1203. Shloka- When
the meaning of the term Anurag is properly derived then it means attainment or
achievement.
Bhavartha- The meaning
of Samvega or Anurag is not desire or wishes which do not occur to any Samyak
Drishti. The meaning of Samvega or Anurag is attainment or achievement of
qualities.
1204. Shloka- It
should not be doubted that (Samyak Drishti) has only lack of desires of
enjoyments . In fact he does not have desire of Shuddha attainment also i.e.
Samyak Drishti does not have desire of any form. This is clarified –
1205. Shloka- All
desires are agyan form since all are produced by Mithyatva. Logically it is
established that those who have not realised Tattvartha, they alone are
desirous of things and not those who have realised Tattvartha.
Bhavartha- Here someone
may doubt that although the Samyak Drishti does not have desire for any worldly
pleasures but does he not have desire for attainment of soul or Moksha also? It
is replied that it is not. It is established logically that desire is always of
the thing which has not been attained. Samyak Drishti has directly experienced
the soul. Shuddha bhava is present and its result form Moksha and sukh beyond
senses since they are its necessary results. Then why should one have desire of
a thing already available? He already knows that I am salvation form only. The
paryaya which is getting entangled into others only is the weakness of my
purushartha. The moment paryaya becomes stationary in nature, I shall attain
salvation. Further he knows that any desire is agyan bhava i.e. ignorance since
manifestation of every thing is independent and its conjunction or separation
occurs due to own reasons or dependent upon nimitta of sata-asata. This desire
form raga is without result and does not attain anything. It is merely
indicator of own foolishness. Hence Samyak Drishti does not desire anything. He
knows that fulfilment of desires is not in own control.
1206. Shloka- All
desires are Mithya since they are generated by fruition of Mithyatva karma. The
desires are not capable of fulfilment of objective , this is known directly.
1207. Shloka- Somewhere
in spite of presence of desire the fulfilment is not there since the fruition
of karma as its means has not materialised. And somewhere in spite of absence
of desire the fulfilment is there since its means fruition of karma is present.
1208. Shloka- Entire
world desires fame, wealth, children, friends etc. but in spite of desires the
fulfilment is not there since the presence of fruition of punya is not there.
1209. Shloka- The
world does not desire old age, death, poverty etc. but their conjunction is
enforced since the fruition of ashubha karmas is existent.
Bhavartha- Some people
also say that the conjunction of other things is not dependent upon karmas but
is dependent upon the political situations. The above sutra clearly indicates
their Mithya belief. In reality every thing is dependent upon own Upadan causal
capability of own dravya, kshetra, kaal, bhava but from aspect of nimitta it is
dependent upon karma fruition of sata-asata. The political arrangement is
neither nimitta cause nor upadan. It is not even a thing and is merely
imagination of agyanis.
Description of Samvega in
its negation form of Nirveda 1210-1213
1210. Shloka- Samvega
is positive form and Nirveda is negative form. In description there is duality
in these two but from aspect of substance they are not different i.e. both are
same thing.
1211. Shloka- Renunciation
of desires is Nirveda or lack of
attachment towards world is samvega which is same as one adopting dharma. The
one who has desires can never be follower of dharma.
1212. Shloka- Only
Vyavahara kriya of Mithya Drishti is not real dharma since he is always
associated with ragas etc. In reality it is adharma only.
1213. Shloka- Mithya
Drishti is always ragi and is never without raga. Samyak Drishti is always
without raga and is never with raga. Here raga implies moha bhava.
The
characteristics of Samyak Drishti as Samvega or Nirveda is concluded
Description of Anukampa
1214-1219
1214. Shloka- Anukampa
should be known as kindness which is same as charity towards all jivas, bhava
of friendship, impartiality, simplicity. This is accomplished by giving up
bhava of enmity towards all jivas.
1215. Shloka- For
that the non fruition of darshan moha has been called as the reason since
without Mithya Gyan the enmity bhava does not exist anywhere.
1216. Shloka- Upon
observing dukh-sukh or life-death in others, desiring the same things for self
or, upon observing those things happening in self, desiring the same for others
, this is all Mithya.
Bhavartha- Desire of
sukh-dukh for others from self and
conversely desiring from them for self leads
to bhavas of friendship-animosity towards others. In reality in the world no
one is enemy or friend. If anyone is enemy then it is karma and if someone is
friend then it is dharma.
1217. Shloka- The
one who has agyan as described above, he is Mithya Drishti with disease (of
desire). He is desirous of killing other with agyan but is incapable of doing
so.
1218. Shloka- The
equanimity towards all jivas is Anukampa towards all. In reality Anukampa
towards self is attained by abandoning thorn form desire. Mithyatva, Deceit,
desire is called as Shalya. Renouncing them only is kindness towards self.
These are the most painful for soul.
1219. Shloka- In
the presence of raga etc. ashubha bhavas , definitely there is bandh only. In
the absence of those ragas etc. bhavas bandh is not there. Hence one should be
kind towards own soul.
Bhavartha (1214-1219) – It is nature of things that every substance of the world remaining within
own nature only keeps manifesting every samaya within capabilities of own
dravya, kshetra, kaal, bhava. Hence one dravya cannot do anything in another.
The conjunction-separation of dravyas is also dependent upon own karmas . This
is the statement of things from aspect of nimitta. When such is the nature of things then other jiva is
neither upadan cause nor nimitta cause for birth, death, sukh-dukh of self or vice
versa. Such nature of things is known to Gyani hence he does not have animosity
towards anyone but have bhava of equanimity only. The Agyani not knowing the
nature of things have belief that ‘ he has done it for him’ which is plain
bhava of animosity due to ignorance. Gyani further knows that own harm is due
to own raga bhava and own benefit is with Shuddha bhava. Hence abandoning raga
bhava he engages in Shuddha bhava. This is the real Anukampa. One cannot do
charity towards others anyway which is
Mitha Bhava. Gyanis do benediction for others is merely an Upachar statement.
Continued….
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