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 4th to 10th the Anubhag of punya
Prakritis keep increasing – this is guna. From 4th onwards the
duration, intensity of bonded pap prakritis keep reducing – this is guna.
Continued….
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