GRANTHRAJ SHRI PANCH DHYAYI …37

Conclusion

1611. Shloka- (it establishes that)  whatever gyan foursome of Chhadmastha jiva exists ( Kshayopashamik Gyan) as a rule it is sequential and hence it is having Upayoga Sankranti.

Bhavartha- The questioner had the doubt that Samyak Darshan has two divisions of Savikalpa -Nirvikalpa. In reply it is told that one meaning of Vikalpa is Sankranti and Sankranti occurs in all four gyans of all Chhadmastha jivas. If for this reason you call Samyaktva as Savikalpa then it is your mistake since-

1612. Shloka- Just because its characteristics is Sankranti , such  Kshayopashamik Gyan Shakti does not cause any flaw due to which Samyaktva should be divided into Savikalpa and Nirvikalpa. The reason is that though it is Vaibhavik form even then it is still a shakti like Gyan Shakti.[Just as Gyan shakti is gyan form, the same way it is also gyan form. It is not raga form or some other form which generates some faults due to which the Samyaktva be called as Savikalpa.]

Bhavartha- Just as with destruction of Gyanavarana all the gyan gets revealed, in the same way with kshayoapasham of Gyanavarana some gyan gets revealed. Just as Kshayik Gyan is Gyan form, the Kshayopashamik gyan is also Gyan form. All that incomplete gyan is not hindrance to Samyaktva nor does it cause any flaw in it. It is still gyan form. If in reply it is said that gyan is swabhava form and this is vibhava form then the answer is that the vibhava is of two types. One is Samyaktva being in Mithyatva form  or charitra in raga form – such vibhava is converse of swabhava hence is harmful- but in gyan such is not the case. Swabhava gyan is complete knowledge and vibhava gyan is incomplete knowledge. Vibhava gyan is not any converse form which may be harmful but is gyan form like kshayik gyan. Hence it does not generate any flaw due to which the samyaktva may have two divisions of Savikalpa and Nirvikalpa. Now the second doubt is answered-

1613. Shloka- Here vikalpa does not mean raga but gyan with sankraman. All four are Kshyopashamik gyan. That Kshayopashamik gyan cannot hinder Gyan Chetana since that too is paryaya of gyan. The paryaya of gyan is gyan form only. Hence vikalpa (Kshayopashamik gyan with sankraman ) is not enemy of gyan Chetana.

Bhavartha- The other doubt was that Savikalpa Samyak Drishtis do not have Gyan Chetana. In reply it is told that Kshayopashamik Gyan is also Gyan form only and Gyan Chetana is also Gyan form. Both are generated with Kshayopasham of gyanavaran. Both are gyan form. Hence Kshayopashamik gyan is not hindrance to Gyan Chetana. How can both be enemy of each other with both being gyan form. It is not possible. The opposing karma to Gyan Chetana , its fruition can be hindrance to gyan Chetana. Vikalpa form gyan is paryaya of gyan only. Hence it is not opponent of gyan Chetana in any way. Therefore not accepting any kshyopashamik  Samyak Drishti to have gyan Chetana is major mistake.

Bhavartha ( again)- For Gyan Chetana being generated  with Samyaktva , the sankraman of all four gyans is not hindrance since hindrance to gyan Chetana can be fruition of gyanavarana only and not kshyopasham. Just as Shuddha paryaya of  kshayik gyan form generated with destruction of opponent karmas is not hindrance to gyan Chetana , in the same way the kshayopashamik gyan form paryaya of gyan generated with Kshayopasham of gyanavarana karma is not hindrance to gyan Chetana even though it is Vaibhavik by nature. Since the Gyan paryaya of Kshayopshamik Gyan form are gyan form only in certain  aspect. Therefore vikalpa of Kshayopashamik gyan cannot be hindrance to gyan Chetana.

Doubt

1614. Shloka- If you say that the Gyan of Samyak Drishti while traversing from one substance to another remains in Gyan Chetana form then does the gyan Chetana exist in another substance different from soul also?

Bhavartha- The questioner does not know the difference of Labdhi and Upayoga form divisions of gyan Chetana. He says that he has heard that gyan Chetana occurs in self only i.e. during gyan Chetana the upayoga is within self – it does not go else where . But you say that whether the Upayoga of Samyak Drishti be in self or others , the gyan Chetana remains at all times. Then does gyan Chetana occur in others also? In reply it is explained that it is right that Gyan Chetana occurs in self and not others. But knowing others has no relationship with gyan Chetana. At that time Upayoga form Gyan Chetana does not occur in others but upayoga form Gyan Chetana gets destroyed- but even at that time in his own soul the labdhi form gyan Chetana generated with specific kshayopasham of gyanavarana obscuring labdhi gyan having concomitance with samyaktva is present. On the basis of it only we can say that in spite of upayoga going into others the gyan Chetana is present.

Answer 1615-1624

1615. Shloka- Acharya says that it is right to say that with means going in opposition side the means gets corrupted , but here the means is not in opposite side. Since with the engagement of gyan Chetana in own shuddhatma different from other substances, the traversal of upayoga occurs in other substances also and still gyan Chetana does not engage in opposition.

Bhavartha- Some person was engaged in knowing different substances. Then diverting his gyan from them he directed it towards Shuddha Atma subject. At the time of experience of Shuddha atma, his gyan is Gyan Chetana form only and being diverted from external substances to own soul, it is sankraman form also. That Gyan Chetana form gyan does not have engagement in external substances also hence there is no transgression also.

1616. Shloka- All Samyak Drishtis always have gyan Chetana which is in continuous stream form or in an unobstructed flow form. ( This statement is from aspect of Labdhi form gyan Chetana).
Bhavartha- Such is the Siddhant that when the Darshan Moha karma is not under fruition, at that time the Gyanavarana karma obscuring the labdhi form gyan Chetana also undergoes kshayopasham for sure. Due to joint non fruition of the karmas obscuring samyaktva and gyan Chetana, the availability of both also occurs together only. So long as Samyaktva is present till then the labdhi form gyan Chetana also exists in undivided form . Hence along with Samyaktva, the gyan Chetana is said to have permanent relationship and the gyan Chetana of Samyak Drishti is called Nitya.

1617. Shloka- The reason for all the Samyak Drishtis to remain in gyan Chetana continuously is that the Gyan Chetana Labdhi which remains in concomitance form with Samyak darshan – it always remains with Samyak darshan due to removal of its obscuration. ( With generation of Samyak darshan there is specific kshayopasham of Mati Shruta Gyanavarana karma. That Kshayopasham is named Gyan Chetana Labdhi. This labdhi always remains with Samyak darshan in concomitance form and the same labdhi is cause for Upayoga form Gyan Chetana. )

Bhavartha- It has been told earlier that all Samyak Drishtis have nitya Gyan Chetana in indestructible stream form. The reason is that at the time of generation of Samyak Darshan itself the Gyan Chetana Labdhi gets generated since the mati-shruta gyanavarana karma obscuring this labdhi has concomitance with specific kshayopasham Samyaktva. Where the samyaktva is not existent, there is no kshayopasham of labdhi avaran karma. This is trikaal unhindered rule. Hence there is no gyan Chetana in others but even with upayoga going into others, the gyan Chetana is labdhi formn remains in self only. Now it is told that even if the upayoga goes from self into others and even if upayoga form gyan Chetana is destroyed ,  the labdhi form gyan Chetana cannot be destroyed.

1618. Shloka- Although the Upayoga form Gyan Chetana within self is impermanent and occurs rarely, even then it is not capable of destroying the labdhi form gyan Chetana since it does not have concomitance with it.

Bhavartha- Samyak Darshan is necessarily accompanied with specific kshayopasham of mati-shruta gyanavarana which is termed as Labdhi. With this labdhi only the soul experience directed towards own soul is own Upayoga. Labdhi and own upayoga have cause effect relationship. After attainment of Labdhi only, the own upayoga form gyan is accomplished , otherwise not. But such a rule is not there that after labdhi the own upayoga form gyan should definitely occur.  The own upayoga form gyan is Anitya. Labdhi form gyan is Nitya. At the time the soul is engaged in experience of self , at that time the own upayoga form gyan is attained. But labdhi form gyan remains existent. Hence own upayoga and Labdhi both have one sided pervasiveness. Upon attainment of own upayoga the labdhi is must but with labdhi the own upayoga form Chetana may or may not be there.

1619-20. Shloka- Here Labdhi and Upayoga have one sided pervasiveness since where labdhi is destroyed, the upayoga also gets destroyed. But where upyoga is destroyed, the labdhi may or may not be destroyed. The reason is that the kshayopasham of karma obscuring labdhi does not have pervasiveness with Upayoga but it has pervasiveness with Samyaktva. Hence with loss of Samyaktva the labdhi surely gets destroyed . Hence in spite of upayoga of Samyaktvi going into others the labdhi form gyan Chetana continues to be there.

 1621-22 Shloka- It is established fact from Jinagam that after attainment of Samyaktva the kshyopasham of karma obscuring labdhi form gyan chetana surely occurs and without attainment of Samyaktva the kshayopasham of karma obscuring labdhi form gyan Chetana also does not occur. At that time definitely the Chetana is engaged in Karma and karma phal. Gyani in spite  of being in Chhadmastha state continuously manifests in swamy form of gyan Chetana. He is not swamy of karma and karma phal Chetana. Here the weakness of present charitra paryaya has been made insignificant. Since Pratyaksh (direct) Praman is most powerful of all the Pramans ( i.e. we do not see karma Chetana and karma phal Chetana in Gyani but in Agyani in Pratyaksh.)

Bhavartha- This is seen by Keval Gyani in his divine gyan and is written in Agam that Samyaktva has symmetric pervasiveness with kshayopasham of labdhi Avaran karma. Based upon this we say that Samyak Drishti has gyan Chetana at all times. Second thing which is experienced in Pratyaksh is that when the samyaktva is absent along with Kshayopasham of Labdhi Avaran karma – at that time jiva has karma Chetana and Karma Phal Chetana. He is directly seen as karta-bhokta of karma. From this Pratyaksh praman it is known that so long as jiva has samyaktva till then the kshyopasham of labdhi avaran is also there and till then the Gyan Chetana is also there. Hence all Samyak Drishti have gyan Chetana.

1623. Shloka- From this it is established that Labdhi whose characteristics have been described earlier, is not upayoga form and is Nirvikalpa form ( without Sankranti).

Bhavartha- Labdhi is not upayoga form but is unobscuration of gyan form. When it is not upayoga form then it does not have vikalpa ( Sankranti) – it is nirvikalpa. Hence this Chetana is within self and not in others. Further it is told now that at the time of upayoga form gyan Chetana, the gyan Chetana is not within others but within self-

1624. Shloka- The Shuddha Upayoga in soul is upayoga form gyan Chetana. That upayoga also is free of sankraman from one subject to another and is therefore Nirvikalpa. ( It is free of Sankranti with respect to other substances). ( The Shuddha soul experience form gyan Chetana in Upayoga form is also really Nirvikalpa since so long as the Shuddha soul experience is there , for that period the gyan Chetana is upayoga form and at that time the Shuddha soul does not deviate towards other substances. Hence since there is no Sankranti hence the Upayoga form gyan also has been said to be Nirvikalpa.)

Bhavartha- The shuddhopayoga in own soul is Upayoga form Gyan Chetana. It is fully engaged in self only and in that there is no Upayoga Sankranti pertaining to other substances. Hence it is Nirvikalpa i.e. it is devoid of upayoga Sankranti pertaining to other substances. Hence there is no scope for gyan Chetana being in others. It was asked in 1614 that whether gyan Chetana exists in other substances , which was answered that labdhi form gyan Chetana and upayoga form gyan Chetana do not have any relation with other substances. Chetana is always in self only and not in others. Knowing others does not have relation with gyan Chetana.

Here the doubt may be raised that all Kshayopashamik Gyans have been called as Sankraman form while here the own Shuddha upayoga has been called as Nirvikalpa (without sankraman) , why? It should be understood that here the repetition of upayoga within same Shuddha atma is called as Sankraman form gyan and at the time of gyan Chetana form Upayoga without manifestation of gyan into another substance from Shuddha atma has been called as Nirvikalpa ( without sankraman) . Why so? The answer is that there the swabhava of kshayopashamik and Kshayik gyan was to be decided and here it has to be proved that gyan Chetana is not there in other substances. Both places there is difference of subject hence the meaning of Sankraman word is different.

Doubt

!625. Shloka- When the Upayoga of Samyak Drishti goes towards other external substance other than soul, then is there a loss?

Answer 1626-1663

1626. Shloka- It is fruition of glory of nature of Gyanopayoga that it is illuminator of both own and other’s forms like lamp.

Bhavartha- The task of gyan is knowing self and others all. Knowledge of self causes more samvar nirjara and knowledge of others causes less- such is not the case. It is not that knowing self does not cause bandh and knowledge of others causes bandh- such is also not the case. By nature it is knower of self and others. Hence with gyan of self or others, the samvar-nirjara or bandh-non bandh have no relationship. Just as lamp illuminates the self, in the same way it illuminates others also without residue. The same is the case with Gyan .

1627. Shloka- Just as Gyan knows the soul without specifics , in the same way it knows other gyeyas also. In Gyeya substances it knows corporeal and non corporeal also.

Bhavartha- Just as nature of gyan is to know self, in the same way it knows Pudgala, dharma, adharma, akash, kaal all. Hence there is nothing which gyan does not know. It knows Corporeal and non corporeal also.

1628. Shloka- Sometimes it is engaged in own nature and sometimes it is not engaged in own form. In the same way it is sometimes engaged in other substances and sometimes it is not engaged. ( i.e. the Kshayopashamik gyan knows self sometimes and sometimes it knows others. )

Bhavartha- The nature of Keval Gyan is to know self and others all in one samaya. There is no change of Upayoga. But the nature of Kshayoapashamik Gyan is such that sometimes it knows self and sometimes it knows others. Knowledge of self or others do not result in loss or benefit- this is explained-

1629. Shloka- That Upayoga engaging in self does not cause any benefit and engaging in others does not cause any harm.

Bhavartha- Whole world believes that it is better for Upayoga to remain in self and it is bad for it to go into others. Acharya says, it is a great mistake. The gyan does not have relation with loss or benefit.

1630. Shloka- Hence do not be miserable with desire of remaining in own soul,  departing from other substances so as to remain in self. Know the objective .

Bhavartha- With the bhava that knowing self is beneficial and knowing others is harmful- you do not be sorry for knowing others. This is mistake. Knowledge of self or others do not have relation with loss-benefit. Firstly know the objective- i.e. first decide that what is called as Guna(benefit)? Which are they? Due to what reason they are generated? What is loss?  Which are they? Due to what reason they are generated? Then you shall know if there is loss or benefit with upayoga going into others. Or this imagination itself is false.

1631. Shloka- Gyan keeps roaming in substances. Knowing each substance is really not for the loss or benefit. Knowing each substance is dharma of gyan. It does not have any relation with loss-benefit. Knowledge of self generates benefit and knowledge of others cause some loss, such is not the case.

Bhavartha- One should remember the rule that the nature of gyan is not to know just self but self and others both and the nature does not result in loss.

Description of faults 1632-1634

1632. Shloka- Loss is (1) complete loss of Samyak darshan (2) partial loss ( 3) damage to Nirjara with Samvar is also Fault.

Bhavartha- The forgoing  of Samyak Darshan is loss . The partial reduction of purity of Kshayopashamik samyaktva is loss. Due to partial loss of Samyaktva the reduction of Samvar Nirjara is loss.

1633. Shloka- (4) Separately or jointly destruction of Samyaktva and Nirjara is loss or, (5) reduction of (despicable) punya bandh is loss.

Bhavartha- Samyaktva and Nirjara have concomitance. Hence the destruction of both together is loss. Guna is called as one which is cause for salvation but punya is cause for bondage hence really it is not guna. It is despicable. Even then under certain conditions it is coexistent with Shuddhi hence reduction of that punya is also loss. It should not be misunderstood that due to punya the Shuddhi was present.

1634. Shloka- (6) Or the generation of pap bandh (7) increase of pap bandh is loss or, (8) the Udwelana of Samyak Prakriti and Samyak Mithyatva Prakrit into  Mithyatva form is also loss.

Bhavartha- When jiva becomes Aupashamik Samyak Drishti from eternal Mithya Drishti then the Mithyatva Prakriti gets divided into three parts on its own. When the jiva becomes Mithya Drishti from Samyak Drishti then of the three parts, paramanu of two of those Prakriti become Mithyatva form on their own. This is called as Udwelana of those two. Since the intensity of these two Prakriti enhances by converting into Mithyatva hence it results in generation of pap and enhancement of pap both. These two are also loss for soul.

Description of Gunas 1635-1636

1635. Shloka- Guna is (1) generation of Samyaktva or (2) enhancement of its purity partially (3) occurrence  of new Nirjara (4) occurrence of new Samvar

Bhavartha – Generation of Aupashamik Samyaktva from beginningless Mithya Drishti is Guna . Then attaining Kshayik samyaktva from  Aupashamik or Kshayopashamik samyaktva is Guna. The enhancement of fractions of purity of Kshayopashamik Samyaktva is also Guna. Beginning of new Nirjara with generation of Samyaktva is guna and occurrence of samvar along with is also Guna.

1636.  Shloka- Or (5) enhancement of Samvar and Nirjara both partially or (6) enhancement of one of them (7) occurrence of punya bandh (8) enhancement of that punya bandh (9) reduction of pap is Guna.

Bhavartha- In fourth gunasthana with the increase of Shuddhi of Gyani , accordingly the Samvar or Nirjara or both also enhance- this is guna. Tirthankara, Aharak, Anudish and Panchottar etc. there are some Prakritis which are bonded by Gyanis only- their bondage is Guna. In 4^th to 10^th the Anubhag of punya Prakritis keep increasing – this is guna. From 4^th onwards the duration, intensity of bonded pap prakritis keep reducing – this is guna.

Continued….

GRANTHRAJ SHRI PANCH DHYAYI….36

 

Second Khand / 6^th Volume

Savikalpa Nirvikalpa Samyaktva (1589-1706)

Introduction

This is the tradition in Agam as well as Lok that the Samyaktva is divided into Savikalpa and Nirvikalpa two types. In reality it is not true. Savikalpa is called as Gyan while observing Nirvikalpa is darshan. This term is not applied to Samyaktva. Secondly vikalpa means raga also. Hence so long as raga is there in charitra , till then it is called Sarag Charitra and when raga is not there it is called Veetrag Charitra. Hence the charitra can be called as Savikalpa ( with raga) and Nirvikalpa ( without raga) , but not Samyaktva. The manifestation of Samyaktva Guna is either Mithya Darshan form or Samyak Darshan form. It does not have any paryaya of Savikalpa or Nirvikalpa form. The Tattvartha Shraddhan Samyak Darshan is one kind only from 4^th to Siddhas. This is the essence of the chapter. Now question arises that why such tradition exists in Agam? In Agam several statements are made from aspects of Asadbhoot Vyavahara or Upacharita Naya.

These statements are not true but their objective should be understood like conscious body. In reality the body is non conscious only. Only in company of consciousness, it is called as conscious. In the same way in 4^th, 5^th, 6^th gunasthana so long as charitra guna has raga with knowledge , in its company the Samyaktva is called as Savikalpa. Later the charitra is  free of raga with knowledge hence in its company the Samyaktva is called Nirvikalpa. But this is not real , just a manner of speaking. In the same way some places the Samyaktva of 4^th, 5^th, 6^th is called as Vyavahara instead of Savikalpa and  Nishchaya instead of Nirvikalpa for 7^th . This too means the same.

The second thing is that some people  believe that in 4^th, 5^th, 6^th gunasthanas the Savikalpa Samyak Drishtis do not have Gyan Chetana and they only have shraddha with raga of nine tattvas. From 7^th the Nirvikalpa Samyak Drishtis have Gyan Chetana. This is not correct. Gyan Chetana is seen from 4^th to Siddha, all the Samyak Drishti. It is explained as follows- Firstly it should be understood that what is Gyan Chetana and it has how many divisions. At the time of generation of Samyak Darshan the Gyanis attain specific kshayopasham of Mati-Shruta-Gyanavarana karma . With the power of this Kshayopasham only Samyak Drishti experience the soul hence this Kshayopasham is called Labdhi form Gyan Chetana. This has concomitance with Samyaktva . Where Samyaktva is there , this too shall be there. Where Samyaktva is not there, this also would be absent. Secondly Gyan Chetana is Upayoga form. At the time any Gyani diverting his Upayoga from all other substances with knowledge experiences own soul only, that is known as Upayoga form Atmanubhuti ( soul experience). Such experience is there for short time for 4^th gunasthana and occurs after long time. For 5^th it is longer time and somewhat earlier. In 6^th it is after Antarmuhurta as a rule and in 7^th the gyan Chetana is Upayoga form only. Now those who believe that Savikalpa Samyak Drishti do not have Gyan Chetana , their mistake is due to the reason that Labdhi form gyan Chetana is present with all Samyak Drishtis as a rule. It is not absent even for a moment. If it is absent then he would be Mithya Drishti. Upayoga form Gyan Chetana occurs sometimes as a rule. Hence Upayoga form Gyan Chetana is also present with Samyak Drishtis in all Gunasthanas. It should be remembered that Gyan Chetana is paryaya of Gyan and not that of Samyak Darshan. Labdhi form Gyan Chetana is kshayopasham of gyan form. And Upayoga form Gyan Chetana is knowledge of own Gyeya of Gyan. It should be known that in Samyak Darshan the Nirjara with Samvar occurs continuously whether the Upayoga is within self or others. The Nirjara occurs depending upon the Shuddhi of Samyaktva and not based upon the Upayoga. The same thing applies to punya bandh and non-bandh of pap. In 4^th Gunasthana the Samyak Drishti is said to have bandh of 77 Prakritis. With Upayoga in self form Gyan Chetana also, bandh is same and with upayoga in others also the bandh is the same. The gyan does not have relation with bandh-non bandh or other gunas. The job of gyan is merely to know. The difference is that in 4^th, 5^th, 6^th, gunasthanas the Samyak Drishtis have raga with knowledge in Charitra Guna at the time of engagement of Upayoga in others while at the time of Upayoga form Gyan Chetana in self the raga with knowledge does not remain in charitra guna. Due to this raga the perturbation form dukh is more. For elimination of that dukh only or perturbation  free soul bliss, the Gyani engage in own Upayoga form experience. The Labdhi form Gyan Chetana remains with them all the time. With the power of Samyaktva and Charitra the Nirjara also continues.

Savikalpa Samyak Drishti do not have Gyan Chetana and only feeling exists – such belief is wrong since feeling is there even with Mithya Drishtis. That is not Samyaktva.

Samyak Darshan does not have divisions of Savikalpa-Nirvikalpa  and All Samyak Drishtis have Gyan Chetana 1589-1703

Doubt 1589-1594

1589. Shloka- In shastra and Lok also it is the tradition that Samyaktva has two types of Nishchaya and Vyavahara.

1590. Shloka- Vyavahara Samyaktva is with raga i.e. Savikalpa form while Nishchaya Samyaktva is Veetrag and Nirvikalpa form.

1591. Shloka- Some Moha afflicted people have such Sanskar. In their view Veetrag Samyak Drishti only has Gyan Chetana.

1592. Shloka- As per them the Samyaktva is attained by two types of Swamy. One is Samyak Drishti with raga and other is Veetrag Samyak Drishti.

1593. Shloka- The Veetrag Nirvikalpa Samyak Drishti only has Gyan Chetana . The second Samyak Drishti with raga does not have Gyan Chetana at all.

1594. Shloka- In their view the Vyavahara Savikalpa Samyak Drishti with raga has only feeling ( shraddha of nine padartha) and they do not have gyan chetana.

Bhavartha- The intent of the questioner is that Samyak Darshan has two divisions namely Savikalpa and Nirvikalpa or, Vyavahara and Nishchaya. Of these the Savikalpa or Vyavahara Samyak Drishtis do not have Gyan-Chetana and only faith in nine tattvas is there. The Nirvikalpa or Nishchaya Samyak Drishtis have Gyan Chetana. In 4^th, 5^th and 6^th they accept only Vyavahara Samyak darshan, with them having only shraddha in Tattvas without gyan Chetana. They are believed to be Samyak Drishti with raga and from 7^th they accept Nishchaya samyaktva . They have Gyan Chetana and they are accepted to be Nirvikalpa Samyak Drishti. Such belief exists with general people and some Agam followers also. This is wrong. The real thing is that Samyak Darshan does not have divisions of Savikalpa and Nirvikalpa or Vyavahara Nishchaya at all. The Gyan Chetana is found from 4^th to Siddhas all Samyak Drishtis.

Answer 1595-1598

1595. Shloka- Those who say this with  wrong intent due to lacuna of knowledge; their shruta studies are meant only for bodily misery.

Bhavartha- The shastras do not mean this . Those who derive such meaning , it is due to fault of their own intelligence. Their practice of shastras is waste since they could not derive the right tattva.

1596. Shloka- In this context Acharya explain peacefully since in boiling milk it is safer to pour water.

Bhavartha- Such belief is quite strong . Sanskar is such and the belief does not change easily. Even then they should be peacefully explained so that they may realise. When milk is boiling then cold water is poured over it.

1597. Shloka- Mithya Drishti jiva like an elephant eats good food along with grass. O wise one! You abandon it and use intelligence.

Bhavartha- Elephant etc. animals eat good food also along with grass without realisation that this taste is that of food and this is that of grass. In the same way the Agyani experiences the Samyaktva, gyan and raga as one . By differentiating the qualities of Samyaktva, Gyan and Charitra he does not realise the actual state. He should know that in 4^th gunasthana the Samyak Darshan is nirvikalpa paryaya of Shraddha guna which does not have divisions of Savikalpa Nirvikalpa or Vyavahara Nishchaya. Gyan is Kshayopashamik gyan. From aspect of own characteristics of gyan it can be called Savikalpa but gyan guna does not have raga hence from aspect of raga it cannot be called Savikalpa gyan. Due to the vibhava manifestation form raga  of Charitra guna , it can be called as Savikalpa. In this way in each gunasthana the real state should be understood from aspect of gunas. Agyani without doing so, like elephant mixing the  raga form grass of vyavahara charitra in nice food form nirvikalpa samyaktva , believes the Samyaktva itself to be Savikalpa ( with raga) whereas the taste of raga is dukh form and taste of samyaktva is sukh form. Raga results in bandh form world and Samyaktva result in Moksha with samvar nirjara.

1598. Shloka- O fool! You wish to separate Gyan Chetana from Samyak Drishti like heat from fire. In spite of seeing with eyes you do not imagine not to be seeing with eyes.

Bhavartha- Just as heat is quality of fire , in the same way gyan Chetana is that of Samyak Drishti. Just as heat cannot be separated from fire, in the same way Gyan Chetana cannot be separated from Samyak Drishti. Whether the charitra paryaya of Samyak Drishti has raga or not, but gyan Chetana definitely occurs to every Samyak Drishti from 4^th as a rule.

Explanation 1599-1703

Introduction- The questioner has misunderstood Samyak darshan as Savikalpa Samyak darshan since he has not understood the bhava of vikalpa word. Hence the author firstly explain the vikalpa word. Vikalpa word has two meanings – one is Kshayopashamik gyan and second is raga. Firstly the kshayopashamik gyan meaning is explained-

1599. Shloka- Vikalpa is Yog Sankranti ( i.e. the change of Upayoga or Gyapti Parivartan is called Upayoga.) That vikalpa is paryaya of gyan ( i.e. kshayopashamik gyan) The change of Upayoga from one gyeya ( subject of gyan) to another gyeya padartha manifesting in the shape of that  gyeya  is Vikalpa.

Bhavartha- The Kshayik gyan makes all gyeyas as subject in one samaya with one upayoga only. He does not require the change of attitude of Upayoga. But Kshayopashamik Gyan knows one substance with one Upayoga at one time , then upayoga is diverted to another substance for knowing. The change of Upayoga from one gyeya to another gyeya is called Upayoga Sankranti or Gyapti Parivartan or Vikalpa. The meaning is change of Upayoga . This is there in Kshayopashamik gyan only and not in Kshayik gyan . Gyan is guna. Kshayik Gyan and Kshayopashamik gyan are its paryaya. The task of knowing is done in paryaya and not guna . Here subject is that of Samyak Drishti who has Samyak Gyan. Gyan has 5 paryaya. Of these one is Kshayik paryaya which is Keval Gyan. In that there is no Upayoga Sankranti. Remaining four are Kshayopashamik paryaya where Upayoga Sankranti takes place. That only is called Vikalpa.

1600. Shloka- That vikalpa is Kshayopashamik gyan since it is generated with the nimitta of senses and substance. Kshayik gyan without senses does not have Sankranti (no change from one gyeya to another).

Bhavartha- Here author has told the reason of Upayoga Sankranti . Any gyan produced with the nimitta of senses and substance would surely be Sankranti form. Since Keval Gyan is not produced with the nimitta of senses and substance hence it is not Sankranti form, Hence Kshayopashamik gyan is called Vikalpa but not Kshayik gyan since Upayoga Sankranti is named Vikalpa .

1601. Shloka- The vikalpa nature of Kshayik gyan is due to own characteristics. ( Since the characteristics of Gyan is Savikalpa and that of Darshan is Nirvikalpa. from this aspect Kshayik gyan is Savikalpa for sure.) But since there is no change of shape from one substance to another substance  i.e. the change of Upayoga characteristics is not there hence it is not Savikalpa).  

Bhavartha- One meaning of the word Vikalpa is Upayoga Sankranti (Gyapti Parivartan) and the second meaning is “Sakar” i.e. Upayoga manifesting in Gyeyakar form . This second meaning of Upayoga as “sakar” (gyeyakar) – this is one characteristics of gyan . Hence it is found even in Kshayik gyan since its Upayoga is also of the shape of own and other all the gyeyas. For this reason even the Keval gyan is vikalpa form or Savikalpak.  But in Kshayik Gyan the meaning of vikalpa is not Upayoga Sankranti . That is clarified next-

1602. Shloka- The characteristics of Kshayik Gyan is to know self and others ( all the gyeyas) along with their shapes . The subject matter of Kshayik gyan is one substance only ( all Lokalok becomes Gyeya in one shot. There is no need to engage in gyapti Parivartan to know another substance . Hence its subject is called one substance only. The manifesting of gyan in the shape of self and others only is Savikalpa nature.

Bhavartha- The gyan which knows self- also knows all other substances together- but Upayoga does not change from one to next , that is called Kshayik Gyan. Although in Kshayik Gyan also natural manifestation keeps happening even then like gyan of Chhadmastha it does not discard one substance and accept another substance form knowing. Kshayik gyan knows all substances at the same time- hence in it there is no Upayoga Sankranti characteristics applicable here . However being gyeyakar it is Savikalpa form definitely.

1603. Shloka- The vikalpa ( which is nature of Kshayik gyan ) is not subject matter in this chapter. The Upayoga Sankranti form Vikalpa of Kshayopashamik Gyan is the subject of this chapter.

Bhavartha- Here the doubt clarification is going on whether Samyak darshan is Vikalpa form or not and in 4^th, 5^th, 6^th the Samyak Drishti has gyan Chetana or not. So Author says that in this chapter the natural characteristics of Kshayik gyan of having Gyeyakar form Vikalpa  nature is not the subject here. But the  meaning of vikalpas of Upayoga Sankranti in Kshayopashamik Gyan – that is the subject applicable.

1604. Shloka- The sensory knowledge is never without Sankranti since this gyan keeps traversing  from one substance to another at every moment. ( i.e. the Gyapti Parivartan keeps happening and Upayoga Sankranti keeps taking place.)

1605. Shloka- The sensory knowledge is sequential since giving up one gyeya it takes recourse to next gyeya . ( Just as Kshayik Gyan is non sequential- the Kshayopashamik gyan is not like that- it is sequential).

Bhavartha- Knowing all the gyeyas at the same time with single Upayoga without change of Upayoga – that is non sequential. That non sequential capability is found in Keval Gyan alone . Knowing one gyeya once and then second time knowing another gyeya and third time another gyeya – this is sequential. Such sequential capability is seen in Kshayopashamik gyan only . )

!606. Shloka- This is necessary nature of this gyan ( sequential nature is found in Kshayopashamik gyan only ) since wherever sensory knowledge is present, there is sequential-ness and where sequential nature is present there the gyan is sensory.

Bhavartha- It is told here that Kshayik Gyan is non sequential only while Kshayopashamik gyan is sequential only.

1607. Shloka- And the continuous attention of Kshayopashamik gyan in a single subject (gyeya) is Dhyan. Here too it is really sequential and not non-sequential.

Bhavartha- When a person with sensory knowledge contemplates of a single substance for long time then it appears that his gyan is non-sequential – but really it is not so. That gyan is sequential only. The difference is that instead of changing into another gyeya , the upayoga is returning to same gyeya again and again. Hence sensory gyan in Dhyan state is also sequential only.

1608. Shloka- Being engaged in Dhyan the gyan appears to be same form but in reality it is again and again engaging in the same subject hence it is sequential.

1609. Shloka- Here the sequential nature is not because of changing from shape of one substance to another but because of engaging in same substance again and again. Hence it is not necessary that Upayoga go to another gyeya to be called sequential – but by making same substance as subject again and again the sequential nature exists. Hence in Dhyan also the Kshayopashamik Gyan is sequential.

1610. Shloka- Here one should not argue that this characteristics of Dhyan form gyan comes in the category of Kshayik gyan beyond senses hence it results in fault of over pervasiveness. This fault is not there. Since although Kshayik gyan is manifesting by nature, even then it does not engage again and again. In other words, just as a person with dhyan knows the same substance again and again, in the same way the keval gyan also knows the same substance again and again hence its is over pervasive fault – this is not so since the person with dhyan knows the same substance by engaging the upayoga again and again but in Keval Gyan due to natural manifestation there is no Upayoga Sankranti form repetition.  Hence over pervasive fault is not there. Thus it is proved that Kshyaopashamik  gyan only is repetition form and not Kshayik gyan.

Bhavartha- Although from coarse aspect the dhyan and Kshayik Gyan both appear non-sequential since there is no change of subject , even then both have huge difference. Dhyan is sensory generated gyan. Although it is engaged in one substance at one time, even then the Upayoga has to be returned to it again and again. In Kshayik gyan it is not so. It is beyond senses. Hence there is no repetition of Upayoga. It is always engaged in knowing all the substances together. Since Kshayik  gyan does not have sequential nature hence the characteristics of dhyan is not applicable here. Therefore the fault of over pervasiveness is not applicable.

Bhavartha (again)- The questioner says that by accepting sequential nature of dhyan , it would result in situation of sequential nature in the dhyan of Kevali also ? This is not right since  the Kshayik gyan beyond senses of Kevali does not have repetition – Hence it is not sequential and is knower of all the infinite substances together non sequentially. There the application of the term Dhyan is only Upacharit ( Vyavahara) since dhyan is paryaya of shruta Gyan – hence in reality Dhyan is applicable up to last moment of 12^th gunasthana ; but in later gunasthanas dhyan term is used in Vyavahara sense due to the activity of dhyan resulting in nirjara of karmas.

Bhavartha ( again) – Someone may say that Kshayik Gyan is not permanent – in that also manifestation takes place – that manifestation only is sequential-ness. Just as a person engaged in Dhyan knows the same Gyeya again and again – in the same way the gyan of Kevali knows the same Gyeya again and again. In reply it is explained that the natural manifestation is different and upayoga Sankranti form sequential nature is different. In Kshayik Gyan the manifestation is surely there  but Upayoga Sankranti is not there. The sequential nature is present in Kshayopashamik Gyan only. The manifestation occurs due to Dravyatva Guna which is Samanya Guna and exists in all dravyas. The sequential-ness is in Parivartan of Upayoga which is seen in Jivas only in Chhadmastha state only. Kevali do not engage in Parivartan of Upayoga – Hence it is non-sequential only. Chhadmastha engages in Upayoga Parivartan again and again hence it is sequential only. Thus it establishes that –

Continued…..

GRANTHRAJ SHRI PANCH DHYAYI …35

 

Samanya From of Dharma 1483-1490

1483. Shloka- The one which transposes the dharmatma from lower state to higher state is dharma. The world is the lowest state and its destruction form Moksha is highest state.

1484. Shloka- That dharma is Samyak Darshan, Samyak Gyan and Samyak Charitra three forms. In these three Samyak darshan is root cause of Samyak Gyan and Samyak Charitra. Without it the other two are not attained.

1485. Shloka- Hence Sagar form( house holder form) and Anagar form ( Muni form) all the dharma is with Samyak darshan only. Without Samyak darshan there is no dharma.

1486. Shloka-  The Shubha kriya of body and speech and the activity of mind in consonance with them is called Dharma.

1487. Shloka- That kriya is of two types from aspects of house holder and Munis. Since from the differences of kriya the different dharmas are there.

1488. Shloka- In both the dharmas (Sagar and Anagar) the partial detachment from Himsa, lies, theft, kusheel and all possessions is called as AnuVrita of house holders. This is prime dharma of house holders. Without renunciation of five Paps partially the shravak Dharma cannot be practiced.

1489. Shloka- The renunciation of Himsa etc completely is called Maha Vrita. This Maha Vrita is not feasible for householders to perform since it is ling (characteristics) of Arahant (Muni Ling).

1490. Shloka- Just as house holder has prime and secondary gunas in partial form the Munis do not have them in partial form but they are in complete form.

Samanya form of Dharma concluded

Dharma of Householder  1491-1510

1491. Shloka- In Sagar Dharma the Vrita holder house holders have eight prime gunas which are also practiced by non Vrita holders also since they are common.

1492. Shloka- Those gunas of house holder are naturally revealed or they are practiced in the family. Without these eight gunas the jiva has neither samyaktva nor any vrita.

1493. Shloka- Without these eight  gunas he cannot be shravak even by name sake. Leave apart other variants of shravak.

1494. Shloka- Those who have renounced five Udamber fruits and wine, meat, honey is called as Shravak. Otherwise he is neither shravak nor house holder.

1495. Shloka- The house holders should renounce the bad habits according to their capability and those house holders desirous of benefactory  Kriya and practicing vritas should definitely renounce them.

1496. Shloka- In those eight prime gunas the faults of transgressions are also renounced . Which shravak  otherwise consumes wine, meat etc directly ? None.

1497. Shloka- By supreme Shravak four types of donations should be carried out for the lowest, medium and best  recipients with spirit of recipients and shraddha.

1498. Shloka- Even for Ku Patra ( bad  recipient) and A-Patra (non suitable recipient) it is alright to donate suitably. However they should not be given donation with spirit of accepting them as Patra (recipient) but they can be given with spirit of compassion.

1499.  Shloka- Those whose hearts are drenched with compassion, they should give Abhay Daan ( donation of life) to those who are miserable and helpless with  hunger, thirst etc. due to ashubha fruition of karmas.

1500.  Shloka- Intelligent householders should worship 13^th gunasthana holder, veetrag, omniscient Arahant Bhagwan, or with the spirit of Arhant in the idols of Arhant, installing swar-Vyanjan they should be worshiped. Or with the installation of swar-vyanjan  the Siddha Bhagwan should be worshiped.

1501. Shloka- Performing incantation in both feet of Acharya, Upadhyaya and Sadhus, he should carry out eight kinds of pooja with purity of mind-speech-body. ( All five Bhagwan  are venerable).

1502. Shloka- According to capability the other Vrita follower or non follower Sadharmi and specifically Bramhacharis etc. should be respected .

1503. Shloka- In accordance with the worldly practices the ladies engaged in Vrita etc. should also be respected and given donations etc. as it is not banned in Jinagam.

1504. Shloka- In construction of Jina temple etc. care should be taken in accordance with the means available. The minor pap incurred in construction is not considered as fault.

1505. Shloka- Wise ones should install beautiful instruments, idols in chaityalaya  of Siddha and Arahants and carry out consecration immediately.

1506. Shloka- Shravak should engage mind in travels to Teerth etc. and there also should not give up Sanyam.

1507. Shloka- Shravak should not carry out laxity in Nitya and Naimittik Jina Bimb Mahotsava and those who are knowledgeable of Tattvas should specifically not show laxity ( since several jivas are benefited by it).

1508. Shloka- The house holders should practice Sanyam in two ways. One is Pratima form Vrita and secondly without Pratima depending upon capability.

1509. Shloka- Tapa is of 12 kinds. Two divisions are there of External Internal types. All the 12 or any of them should be practiced in accordance with own capability.

1510. Shloka- The author says that in accordance with context the house holder’s Vritas were described briefly. Later they shall be elaborated.

Muni Dharma 1511 – 1513

1511. Shloka- The prime Gunas of Munis are 28 like roots of tree. No one has one more or one less from these.

Bhavartha- One is primary dharma and other is secondary dharma. Just as for Shravak primary dharma is  renunciation of five paps i.e. 5 Anu Vritas . 3 Guna Vritas and 4 Shiksha Vritas are secondary gunas. Without prime gunas shravak cannot be there but the secondary gunas could be less or more. In the same way the Muni has 28 prime gunas without which he cannot be Muni. 84 lakh secondary gunas are there which can be less or more.

1512. Shloka- By practicing 28 prime gunas completely only the Muni Vrita is established. By practicing some of them alone the Muni Vrita is not complete and there is no scope for practising partial Muni Dharma.

1513.Shloka  In Jain order the Muni have been told to have these primary qualities. There are 84 Lakh secondary qualities.

Muni Dharma Concluded

1514. Shloka-  Thus the above described Sagar or Anagar dharma are the means for protection of people in general form.

Bhavartha- The common characteristics of dharma is life protection i.e. Ahimsa. By revealing Shuddha bhava protection of self from moha, raga-dwesha form bhava Himsa is Nishchaya Dharma. The vikalpa of protection of life of self and other jivas  is Vyavahara dharma. This is the essence of Muni and Shravak Dharma.

Description of Vyavahara dharma concluded

Nishchaya Dharma 1515-1540

1515. Shloka- What all Vrita collection of kriya form that is detailed above is only for prevention of Shubha-ashubha bhava form Yog activities. The Yog  activity tainted with Kashaya i.e. Shubha-Ashubha yog is called as Savadya Yog which is Adharma. Its absence is dharma.

1516. Shloka- In reality Jain Preachment is this only and this only is the directive that is for Sarva Savadya Yog avoidance. The Yog activity tainted with Kashaya i.e. Shubha-Ashubha Bhava is called Savadya Yog which is Adharma.

1517. Shloka- In the term Sarva Savadya Yog the meaning of term Sarva is internal and external activities . Savadya is  harm to life which is considered as Himsa.

1518. Shloka- The term Yog means Upayoga. It is called Upayoga with knowledge also and the sookshma Upayoga without knowledge is also called Upayoga.

1519. Shloka- The prevention of Sarva Savadya Yog is considered as Vrita. If it is partial then the Vrita is partial (Anu Vrita form). If it is total prevention then the Vrita is termed as Maha Vrita .

1520. Shloka- All this establishes that the external Vrita is for compassion towards Jivas and the internal Vrita is renunciation of Kashayas. That alone is the benefaction of own soul.

1521. Shloka- So long as the innumerable Lok Praman ( numbered) ragas etc. bhavas are existent, till then explicitly the Himsa of gyan etc. dharmas of soul results in Himsa.

1522. Shloka- In reality ragas etc. only are Himsa or Adharma or displacement from Vrita. From aspect of Nishchaya the renunciation of raga etc. is Ahimsa or Vrita or Nishchaya Dharma.

1523. Shloka- In the Agam the life protection of self and other jivas has been termed as Ahimsa , it is really for protection of own soul and not for others.

1524. Shloka- With bhavas of raga etc. forcibly ( due to nimitta-naimittik relationship ) the bandh of karmas occur and with fruition of karmas the soul experiences  dukh. Hence with ragas etc. bhavas the bandh of soul is established.

1525. Shloka- Hence Shuddhopayoga without fruition of Moha karma is charitra named supreme Vrita from aspect of Nishchaya.

1526. Shloka- Charitra is cause for Nirjara. This is not contradicted by logic. Since that Charitra is completely capable of own Arth Kriya like lamp is capable of illumination ( in the same way the Charitra is capable of karma destruction).

1527. Shloka -Traditionally shubhopayoga has also been named as Charitra but definitely it is incapable of own Arth Kriya ( karma nirjara) hence is does not justify the name.

Bhavartha- The own Arth kriya is Nirjara which is not accomplished with shubhopayoga . In reality Shubhopayoga is not charitra but bandh form and is harmful to charitra.

1528. Shloka- But the Shubhopayoga is cause for bandh and in reality is like enemy. It is harmful to charitra like Ashubhopayoga. It is not supreme. The one which is supreme neither harms nor benefits.

Bhavartha- In Vyavahara the Ashubhopayoga is considered as harmful and shubhopayoga as beneficial. But from aspect of Shuddhopayoga both being cause for bandh are opponents to Charitra. Hence they are not venerable.

1529. Shloka- Upon consideration the shubhopayoga accomplishes  opposite activity ( to that desired) since it is cause for bandh for the reason that it has differentness from Shuddha nature.

1530. Shloka- Due to lack of intelligence it should not be considered that Shubhopayoga is partially cause for Nirjara. Whether be it Shubha or ashubha form- both are cause for bandh and not non-bandh.

1531. Shloka- The stoppage of activity of karma acceptance is Swaroopacharan Charitra. That alone is dharma, that only is Shuddhopayoga and that is real Charitra. 

Doubt

1532. Shloka- Samyak Darshan, Samyak Gyan and Samyak Charitra together constitute Moksha Marg. Then why charitra alone can be Moksha Marg?

Answer 1533-1538

1533.Shloka- The doubt is valid in general sense. However from aspect of Samanya Drishti both Samyak Darshan and Samyak Gyan fall within the purview of Samyak Charitra. All three cannot exist without each other hence they are undivided.

Bhavartha- Upon attainment of Samyak Darshan , Samyak Gyan is optional and after having Samyak Gyan Samyak Charitra is optional. Although Samyak Darshan and Samyak Gyan occur together and Samyak Darshan does produce Samyak Gyan since gyan is generated with kshayopasham of Gyanavarana karma. But both have concomitance ( one cannot be there without other) In spite of this Samyak Gyan has been called optional above for the reason that after attainment of Samyak Darshan the progressive attainment of Samyak Gyan is optional. In the same way the charitra does not necessarily progress after attainment of gyan.

1534. Shloka- Samyak Darshan is cause of Gyan and Charitra both or this Samyak Darshan only is root cause of Samyak Adjective applicable to Gyan and Charitra being generated later.

1535. Shloka- The implication is that after Samyaktva the previous gyan and charitra become Samyak or this Samyak Darshan gives birth to Gyan and Charitra which were not so earlier.

1536. Shloka- There is Shakti form Labdhi (attainment) of Shuddhopalabdhi which brings the grandeur to Gyan which is attained after Samyaktva. Or Shuddha Bhava is also attained after Samyaktva only. ( Upayoga form Gyan Chetna or Labdhi form own soul experience is attained after Samyaktva.)

1537. Shloka- Without Samyak Darshan the Dravya Charitra ( Vyavahara Charitra ) and (Shabda)  shruta Gyan which are attained are neither gyan nor Charitra. If at all they are cause for bondage of karma. Practice of Dravya Lingi upto 11^th Ang and flawless practice of Muni Vrita alone has been called as cause for bandh.

1538. Shloka- Narration of any one of Samyak Darshan-Gyan-Charitra are not cause for fault since in Moksha Marg objective, all three are the means.

Essence of Dharma Tattva

1539. Shloka- Those who are quite wise in questioning should know the arrangement of bandh-moksha. It is that with raga form manifestations bandh shall accrue and without them the bandh never results.

1540. Shloka- The form of dharma was narrated in brief since it was contextual. Later it shall be described in detail.

Conclusion of Amoodh Drishti Ang.

1541. Shloka- The Drishti observing Tattvartha in real form in Deva, Guru and Dharma is called as Amoodh Drishti. Otherwise it is Moodh Drishti.

1542. Shloka- Amoodh Drishti is guna of Samyak Darshan. This guna does not generate any defect but it generates quality. Samyak Drishti surely practices Moodh Drishti Ang while Mithya Drishti does conversely.

Ninth Intermediate Chapter

UpaVranhana Ang 1543-1554

1543. Shloka- Samyak Drishti soul also has UpaVranhana quality which is famous by its characteristics of enhancing the soul capabilities. In positive sense the UpaVranhana implies enhancing Samyak Darshan-Gyan-Charitra and in negative sense it implies Upagoohan Ang.

1544. Shloka- Not weakening the soul purity is UpaVranhan i.e. not slipping from Samyak Darshan- Gyan-Charitra Bhava only is UpaVranhan. Further it is now said that Samyak Drishti is not interested in enhancing external worldly entities.

1545. Shloka- This Samyak Drishti  in spite of knowing all the external substances, appears to be making purushartha for enhancement of those substances , even  then he is not purusharthy of that nature, the way the Mithta Drishti makes effort for the growth of those  substances.

1546. Shloka- (at that time also) he does not become careless in the least in shuddhopalabdhi. Rather he accepts soul  carefully with veneration i.e. even at that time also internally he is enhancing his Samyak Darshan-Gyan-Charitra.

1547. Shloka- Or for Shuddhopalabdhi he practices external shastra studies etc. and he engages in Shubha kriya pertaining to it. In other words he practices Vyavahara dharma also with objective of enhancing the Shuddhi.

1548. Shloka- The one partaking medicine, if he does not take food also then along with not overcoming the disease he loses his health also.

Bhavartha- Just as along with medicines proper food is also required, otherwise the disease cannot be overcome. In the same way Samyak Drishti practices Shubha to avoid Ashubha activites.

1549. Shloka- The UpaVranhana guna is automatically established for Samyak Drishti without effort since in the GunaShreni ( with increasing purity of manifestations) the Nirjara is bound to happen.

1550. Shloka- The one having UpaVranhana guna would surely attain Nirjara of all the karmas since every moment he accrues Nirjara of innumerable times continuously.

1551. Shloka- Rightly it is so that the fraction of loss of karmas enhances the shuddhopayoga by the same order and that enhances progressively.

Bhavartha- In Agam it is told that Samyak Drishti accrues Nirjara of karmas as a rule continuously. In the same way the fruition also keeps reducing and according the jewel-trio keeps enhancing at every samaya. In this way the UpaVrahanan Guna is automatically established. Further it is told that the enhancement of soul purity and the lack of desire of sensory subjects have concomitance.

1552. Shloka- Just as purity enhances the internal illumination, in the same way the detachment towards the sensory subjects also keeps enhancing.

1553. Shloka- Hence in any grand Kriya Kand ( ceremony) he does not hide his capabilities and instead with effort enhances it. However he does not have veneration towards it nor does he treat it as beneficial. So long as he has not reached the upper level, he keeps making efforts to avoid ashubha.

1554. Shloka- Hence the UpaVranhana guna of the Samyak Drishti is counted in the qualities and not a flaw ( since it is surely present with Samyak Drishti).

10^th Intermediate Chapter

Sthitikaran (Re-steadiness) Ang 1555-1570

1555. Shloka- Sthitikaran guna also belongs to Samyak Drishti soul. Re-steadying one in dharma after slipping from dharma is Sthitikaran. With destruction of adharma, re-steadying one in adharma is not sthitikaran.

1556. Shloka- Aged people have not accepted practice of Adharma for the sake of Dharma as valid. Some Agyani people recommend practice of Adharma for the sake of future Dharma.

1557. Shloka- Adharma is traditionally means for Dharma – such stand does not have least sanctity. Other than fool which jiva would enter fire with Moha for avoiding cold. ( No one)

1558. Shloka- Practice of Adharma is not a priori means for dharma since the adharma practice results in attainment of adharma.

Bhavartha- Mimamsa followers believe Himsa form Adharma to result as means for Dharma to attain Swarga etc. Acharya says that with Himsa form deeds enhancement of Sanklesh would occur resulting in bandh of pap. Hence the result of adharma practice is gradual increase of adharma only.

1559. Shloka- At every sookshma samaya the fruition of karmas result in Shubha and ashubha both for sure.

Bhavartha-When fruition of karmas itself result in adharma -pap bandh then adharma practice would surely lead to adharma hence the imagination of Mimamsak to attain dharma by practicing adharma is absolutely wrong.

1560. Shloka- Sthitikaran is of two kinds namely self and other’s. Re-steadying own soul within own soul is own sthitikaran. Re-steadying in other’s soul is other’s sthitikaran.

1561. Shloka- Out of the two divisions of Sthitikaran, the reestablishing of own soul again within own soul deviated from its position due to intense fruition of Moha, is own Sthitikaran.

1562. Shloka- The intent is that sometimes under influence of fruition of karmas the jiva slips down from Samyak Darshan and later with the upasham of karma etc. by reacquiring Samyak darshan repositions himself.

1563. Shloka- Sometimes in accordance with the circumstances without slipping from darshan , he enhances the purity of bhavas and tend to climb higher.

1564. Shloka- Sometimes he abandons external accepted Shubha conduct and sometimes does not abandon. Or after renunciation he accepts it again.

1565. Shloka- Or sometimes remaining steady in external activities he brightens the internal bhavas and manifests.

1566. Shloka- This is not impossible since the fruition of Charitravaran keeps enhancing or reducing.

Bhavartha- Depending upon increase or decrease of charitra mohaniya , the bhavas keep varying accordingly.

1567.Shloka- The message is that the Sthitikaran of self occurs on its own only. If it is believed that something else is the reason then for that reason, another reason and so on would be required. This is a flaw.

1568. Shloka- The Sthitikaran Ang for others is restationing those jivas corrupted from their state with compassion in their original state.

1569. Shloka- Depending upon preachment and direction of dharma the others should be assisted but one should forgo his Vrita for protection of others.

1570. Shloka- The Sthitikaran has been described briefly which is famous guna of Samyak Drishti soul for attaining innumerable times  nirjara.

11^th Intermediate Chapter  Vatsalya (Affection) Ang 1571-1576

1571. Shloka- Having the spirit of service  in Siddha-Arhant-Idols, Jina Temples, four types of Sanghs and Shastras is Vatsalya (affection) Ang just as servant keeps towards the tasks of swamy (owner).

1572. Shloka- That Samyak Drishti is always prepared for fending against occurrence any great calamities upon any of the above mentioned idols etc.

1573. Shloka- So long as our own capability is there or so long as mantra ( incantations), Sword and wealth are there , till then the Samyak Drishti cannot tolerate the calamities inflicted upon them.

1574. Shloka- That Vatsalya is of two types namely own and others. In them the Vatsalya related to own soul is primary and the Vatsalya pertaining to all other souls is insignificant.

1575. Shloka- In spite of suffering calamities of hardships, prevention of weakness in gyan or dhyan in the Shubha conduct of self is own soul related Vatsalya.

1576. Shloka- The second Vatsalya guna pertaining to other souls has already been described in this chapter which is definitely insignificant guna .Since by means of pure gyan only the hindrances can be removed hence attaining soul purity is the primary objective.

Bhavartha- Undergoing all types of miseries and calamities happily for the sake of own jewel-trio due to affection towards it is own Vatsalya . Not caring of own paryaya to eliminate the calamities of Deva-Guru-Shastra due to affection towards them by any means of body , mind, wealth, sword etc. is other Vatsalya. The Samyak Drishti who is having kshayopasham of special gyan can remove the calamities of them by means of his nectar form preachment of gyan. Definitely he knows that no one can remove the hindrances for any one , even then depending upon his own status , the vikalpa for its removal cannot be avoided, such is the nature of thing.

12^th Intermediate Chapter

Prabhavana (Glorification) Ang 1577-1585

1577. Shloka- This too is guna of Samyak Darshan definitely which is oriented towards the characteristics of enhancement of dharma.

1578. Shloka- In the Pap form Adharma smallest amount of cultivation should not be carried out since by elevation of adharma the dharma side gets damaged.

1579. Shloka- Similar to Vatsalya the Prabhavana Ang is also of two types self and others. The first is supreme and venerable while second is revered in insignificant way.

1580. Shloka- In the absence of opposition, strongly enhancing the dharma is elevation. The Prabhavana Ang can never be generator of fault.

1581. Shloka- With destruction of Moha form enemy the jiva becomes Shuddha. Someone becomes more Shuddha than Shuddha and someone even more than that. In this way elevating own soul is own soul Prabhavana.

1582.  Shloka- This elevation of soul is not dependent upon Purushartha but dependent upon nature since as the nirjara in higher guna shreni is more , accordingly the elevation of Shuddhi occurs . ( This is told from aspect of Nimitta. In reality the enhancement of Shuddhi occurs due to purushartha. )

1583. Shloka- The external Prabhavana Ang involves glorification of Jain dharma by means of Mantra etc, tapa, charity etc.

1584. Shloka- What all miraculous activities are possible, they should be carried out by Mahatmas for depreciating the activities enhancing the Mithyatva by others.

1585. Shloka- Prabhavana Ang is also present in Samyak Darshan as continuous quality. With this eight gunas of Samyak Darshan get completed.

Bhavartha- Samyak Drishti keeps making effort to enhance his jewel trio which is Nishchaya Prabhavana. Externally by writing shastra, pravachan, teaching etc. the vikalpa of elevation of Jain path is experienced. If he is wealthy Samyak Drishti then by charity, pooja, temple construction the bhava of Jain dharma elevation cannot be avoided. According to capability the Samyak Drishti is enthusiastic for Prabhavana of dharma but he indulges in them such that his own jewel trio is unaffected and he also elevates his own soul. In spite of facing obstructions caused by Agyanis the Samyak Drishti does not  support the activities of pap.

Conclusion 1586-1588

1586. Shloka- Besides these eight the Samyak Drishti has several other qualities but they are not described here since they are vikalpa form only. Now the important things are told here.

1587. Shloka- That supremely important thing is that consciousness is own nature of soul. That Chetana is of three types . Even then for Samyak Drishti Gyan Chetana is venerable and not other two . That Gyan Chetana only is the real characteristics of Samyak Darshan since it is raga free thing.

1588. Shloka- The shraddhan etc. guna of Samyak Drishti are described from aspect of external description. In reality the Samyak Drishti  has only Gyan Chetana as the characteristics.

Continued….