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 9th
gunasthana but munis are total Bramhachari in 6th itself. The
sookshma veda bhava without knowledge gets eliminated in 9th
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…..
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