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 12th gunasthana prior to bandh its cause raga is definite
present.
1326. Shloka- Be
it Saragi or Veetragi ( before 12th) 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 10th
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….
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