GRANTHRAJ SHRI PANCH DHYAYI …42

 

1753. Shloka- And it is the nature of Darshan Moha Karma that the Shuddha Samyaktva guna of Jiva gets corrupted into Vibhava form which only is called Mithyatva.

1754-55. Shloka- Just as with consumption of wine etc. the buddhi gets deluded due to which the white conche shell appears yellow. In the same way with fruition of darshan moha , under its influence, all the non self entities are believed to be own by the Mithya Drishti.

Bhavartha- Samanya Shuddha Soul is own (venerable) and remaining all dravya karma, bhava karma, no karma are others. The conjoining substances and Naimittik own paryaya are others (despicable) . Such is subject of Samyaktva but Mithya Drishti due to own Mithyatva bhava believes others only to be own i.e. believes despicable tattva to be venerable and remains ignorant of self. Just as under intoxication with inversion of buddhi the white conche shell is seen as yellow. In the same way with reversal of Drishti he believes others to be own.

1756. Shloka- Just as the fruition of Darshan Moha obscures Samyaktva – in the same way the fruition of obscuration of Gyan covers the gyan of soul.

Note- These are described from aspect of primacy of nimitta- telling that what is the capability of the jiva at that time. In reality the corporeal karma is absolutely insentient and is not the real cause for corruption of bhava of jiva.

1757-58. Shloka- Just as with fruition of obscuration of gyan the gyan gets destroyed – in the same way with fruition of Darshanavarana the darshan gets destroyed. Just as the illumination of sun is obscured by clouds, although from aspect of Dravyarthika naya the illumination is present but it is not explicit. In the same way although from aspect of Dravyarthika naya the gunas have samyaktva, infinite gyan and infinite darshan existent – but in paryaya the revelation is not there.

1759. Shloka- Here the gyan-agyan being described traditionally is not Audayik – in reality is it Kshayopashaamik.

Bhavartha- Here the topic is that of Kumati,  Kushruta and Vibhang Gyan. These are Kshayopashamik Bhavas. They are called Agyan or Kugyan also. In Audayik  bhavas they are not included. The Agyan in Audayik bhavas  is really Audayik which is not the subject here in this sutra.

1760. Shloka- The Keval Gyan has been obscured by Keval Gyanavarana due to which like an unconscious person he is not capable of knowing self and others at the same time.

1761. Shloka- Or the Awadhi or Manah Parayay gyan is not able to know its subjects when they are obscured respectively.

1762. Shloka- The Mati Gyan and Shruta Gyan also are obscured by their respective avaran (covers). The extent to which the obscuring karma is under fructification, that extent the gyan gets obscured.

1763. Shloka- And the illuminator of all the substances – Keval Gyan – that alone is Kshayik bhava attained with destruction of all obscuration.

Note- The Keval Gyan was revealed by destruction of obscuration is a statement of Nimitta.  In reality the Jiva himself manifested in complete purushartha form by taking recourse to own dravya , then the destruction of opponent karma occurs due to its own capability. Just as darkness does not have to be removed. With illumination the darkness does not get generated and that is called as destruction of darkness. Just as jiva with strong purushartha revealed YathaKhyat Charitra , at the same time nimitta of Karma is  eliminated. It becomes Akarma form, that is the implication.

1764. Shloka- Priamrily eight different karmas are famous and their secondary divisions are 148 karmas.

1765. Shloka- And further divisions of all karmas are innumerable Lok Praman and from aspect of shakti they are infinite.

1766.  Shloka- Of them four karmas are by name Ghati since they are destroyer of quality of jiva- such is Agam sentence. ( This is statement of Upacharita Asadbhoot naya as per Agam.)

1767. Shloka- The remaining four karmas without having capability of destroying the Anujivi gunas  are called as Aghati karmas.

Bhavartha- Although Vedaniya, Naam, Gotra, Ayu these four karmas have different types of capabilities such as Vedaniya karma is nimitta for destroying the unhindered Pratijivi guna , Naam karma is nimitta for destroying Sookshmatva guna, Gotra Karma is nimitta for destroying the Agurulaghutva guna and Ayu karma is nimitta for destroying the Avagahatva Pratijivi guna. Even then not being nimitta for destroying the Anujivi guna like gyan etc. they are called as Aghati.

In Agam the Aghati karmas have three definitions-

(1) The one which is not nimitta for destroying the Anujivi gunas of soul. Or,

(2) The one which is nimitta for destroying the Pratijivi gunas of soul. Or,

(3) With whose nimitta the jiva has conjunction-separation with other substances.

1768.  Shloka- In this way out of necessity soul can be said to have different qualities. Bhavartha - For example if the primary divisions of karmas are considered as eight then soul can be imagined to have eight qualities like samyaktva, gyan, darshan, veerya, avyabadh, sookshma, avagahan, agurulaghu which are obscured by these eight karmas. If karmas are considered to be 148 then the soul has accordingly that many qualities. For example Gyanavarana has five divisions matigyan shruta gyan etc.

1769. Shloka- There is Darshanavarana karma which should be known in the order. Just gyanavarana obscures gyan the same way Darshanavarana obscures darshan guna.

Bhavartha- Just as soul has gyan guna, there is gyanavarana karma. Just as soul has darshan guna there is darshanavarana karma . Just as gyanavarana obscures the gyan guna of chetana form of soul, in the same way darshanavarana obscures the darshan guna of Chetana form of soul. Both have similar sequence.

1770. Shloka- In the same way the Jiva has Samyakva guna and the karma which deludes the jiva in every possible way is called as darshan Moha karma.

1771. Shloka- This Darshan Moha karma is not like Gyanavarana and Darshanavarana, nor is it part of them since this karma is entirely different category with respect to them.

Bhavartha- The Darshan Moha is different from Gyanavarana , Darshanavarana since its activity and function is of different type. These two just obscure the opponent qualities alone making qualities weaker. But Darshan Moha is nimitta for reversal of the form of Samyaktva itself.  Hence it is different.

1772. Shloka- Hence it establishes that just as Gyan  guna of Jiva is self established- in the same way Samyaktva is also a guna of jiva self established and different from it.

1773. Shloka- The purpose of this Samyaktva guna is different and its goal is different. Characteristics are different and nimitta is different. Hence this guna cannot be incorporated in gyna or darshan guna by any logic.

1774.  Shloka- In the same way the Jiva has Charitra Guna . The karma which deludes it is called Charitra Mohaniya.

1775. Shloka- Like the gunas described above, jiva has Veerya Guna . The karma which obscures it called Antaraya karma.

1776. Shloka- Here the objective is that just as soul has gyan guna, in the same way with logic, own experience and agam the infinite gunas should be known.

1777. Shloka- No guna is part of another guna. No guna is support for another guna nor is supported by it. It is not means also for other guna.

Bhavartha- Any guna is not cause or effect of another guna. All have independent existence.

1778. Shloka- By means of their own shakti they are in their own forms individually. In this way all of them are supported by one dravya only and their mass is dravya.

1779. Shloka- In spite of gunas being infinite, to avoid vyavahara of speech being very large, Acharya have described some famous gunas only.

1780. Shloka- Some places some jivas have different types of Awadhi Gyan and different types of Manah Paryaya gyan. Both these gyans should be treated similar i.e. some rules are similar in both these gyans not found in other gyans-

1781. Shloka- Both are attained with their specific Kshayopasham and they change into other form after some time.

Bhavartha- Awadhi and  Manah Paryaya gyans are for short term. Either they are lost or they get destroyed by attaining Keval Gyan. They do not remain for infinite period like Keval Gyan. They are not eternal like Mati Shruta Gyan either. They are transitory and surely they change into other forms.

1782. Shloka- The Mati and Shruta Gyan both are  eternal and they exist till Keval Gyan is attained. In presence of internal and external reasons they manifest in weaker or stronger forms.

1783. Shloka- The capability of gyan to know the substances is revelation form. It is Kshayopashamik and not Audayik.

1784. Shloka- Due to internal reasons i.e.  in conjunction of Mithyatva the Awadhi gyan is of two kinds. Samyak Awadhi Gyan and Mithya Awadhi Gyan.

1785. Shloka- Mati Gyan is of two types and Shruta Gyan is also of two types. The Gyan and Agyan are characterized as Samyak Or Mithya.

1786. Shloka- In these three Gyans the agyan is Kshayopashamik bhava form and not Audayik Bhava form any where.

Bhavartha- KuAwadhi, KuMati and KuShruta gyan are attained with the kshayopasham of their respective obscuration. Hence they are Kshayopashamik Bhavas. They are generated along with Mithya Darshan. Hence they are called Agyan. These gyan concomitant with Mithyatva know the substance in inverse form but knowing is Kshayopashamik gyan. Agyan does not imply Audayik Agyan bhava here.

1787. Shloka- The fraction in which the gyan is not revealed is known as Agyan. That is called as Audayik  Agyan in absence form just as body without consciousness.

Bhavartha- Out of 21 Audayik bhavas there is agyan also. This is audayik state of jiva. So long as this soul does not have knowledge of all substances, till Keval Gyan is not generated, till then agyan bhava is present. In this bhava the fraction of fruition of gyanavarana is nimitta.

This Agyan bhava is Audayik bhava. Its reason is that the Kshayopashamik Gyan is also guna of soul. The fraction in which the gyan is revealed , that is guna of soul and the guna of soul cannot be Audayik bhava since uday is that of karmas and not that of gunas of soul. Hence the agyan state of soul generated with uday of gyanavarana only is called as Agyan bhava. This Agyan is Audayik. The bhava generated with kshayopasham of gyanavarana is Kshayopashamik bhava. Hence Kumati, Kushruta and vibhang gyan are counted as Kshayopashamik bhavas.

1788. Shloka- Hence it establishes that the bhava generated with uday of darshan moha and charitra moha are all Audayik bhavas.

1789. Shloka- In the same way logically the bhava generated with other moha etc. ghati karmas are all Audayik.

(1) The soul has a gyan guna which is obscured by Gyanavarana karma. With uday of Gyanavarana the gyan gets obscured in the following way- with fruition of Keval Gyanavarana the nature of jiva of illuminating self and all others within one samaya gets obscured – this is Audayik nature. Manah Paryaya and Awadhi Gyanavarana obscure the opponent gyans. Fruition  of Shruta Gyanavarana obscures Shruta Gyan and with fruition of Mati Gyanavarana obscures the MatiGyan. The gyan obscured is called Audayik agyan- this is audayik Agyan bhava.

(2) Similar to gyan soul has darshan guna which is obscured by Darshanavarana karma. The fraction in which is it fructified- in that fraction the darshan is obscured.

(3) Soul has a veerya guna . The fraction in which uday of Antaraya is there , in that fraction the veerya gets obscured.

(4) In the same way soul has Samyaktva guna. With the nimitta of Darshan Mohaniya karma it becomes Mithyatva form .

(5) In the same way soul has Charitra Guna – with nimitta of charitra mohaniya it inverses into raga-dwesha-form.

1790. Shloka- In the above narration it should be known  that audayik bhava generated with the nimitta of moha only is the real corrupted bhava . All other audayik bhavas are called corrupted for namesake.

Bhavartha- The bhava in which the uday of Mohaniya is nimitta is the corrupted form which is cause for impurity of soul. Due to it only all the karmas are bonded. With recourse to them only the soul in impure form transmigrates in infinite world. All other karmas just obscure their opponent guna only. With their fruition the audayik bhava which is generated does not cause karma bandh nor it causes impurity or pain of that category.

1791. Shloka- That corrupted moha form bhava is generated with the fruition of darshan mohaniya and charitra mohaniya. The fruition of both karmas is occurring in eternal progeny form for worldly jivas. The corrupted state of soul due to both karmas is called Moha form Audayik bhava.

1792. Shloka- According to sutra with the fruition of darshan moha the jivas have non belief towards tattvas  or have Mithya Knowledge.

1793. Shloka- The implication is that due to reversal of darshan there is corruption in soul Pradesh and this corruption does not transgress the Mithya family . In other words Mithyatva bhava is a nirvikalpa impurity of soul which is manifestation of samayak darshan in opposite form.

1794. Shloka- That impurity being nirvikalpa is indescribable (due to being samanya form) . Hence I describe it briefly with knowledge.

Bhavartha- The samanya substance being without differentiation is beyond words . Only for explaining that impurity  its characteristics which are accessible by knowledge are described here.

Someone may ask that if it is nirvikalpa then how can you describe it ? Its answer-

1795. Shloka- The Mithyatva form corruption in spite of being nirvikalpa is accessible by means of logic, self experience and agam hence it can be established.

Bhavartha- Someone says that the Mithyatva form corruption is Nirvikalpa hence the inference that you apply for its establishment would be incorrect since the nirvikalpa substance is beyond words. In reply it is told that it is true that nirvikalpa substance is beyond words but by logic, own experience and agam the nirvikalpa impurity can be experienced in own experience form gyan. Hence  by some analysis that impurity can be realised.

1796. Shloka- Mithyatva bhava is continuous for all worldly jivas in this world. In that the mind of some sangyi jiva is specially useful for that Mithyatva bhava . [ Some sangyi jivas adopt Graheet Mithyatva along with Agraheet Mithyatva also] Agraheet Mithyatva is called by Nishchaya Mithyatva, Samanya Mithyatva, Abuddhipoorvak Mithyatva, Nisargaj Mithaytva etc. names. The Graheet Mithyatva is called as Vyavahara Mithyatva, Vishesh Mithyatva , Buddhipoorvak Mithyatva etc. names. This Agraheet Mithyatva is existent in all worldly jivas as a rule and the Graheet Mithyatva is adopted by some sangy jivas additionally.

1797. Shloka- Or, the minds of those Sangyi Jivas is really unsteady ( i.e. they do not have any decision upon the nature of substance) Hence sometimes it engages in the tattvarthas described by other faiths and believes in them- this is Graheet Mithyatva.

1798. Shloka- With this logic it can be realised that Jiva on account of Mithya bhava swabhava ( independent capability of Upadan at swa-kaal) or due to fruition of darshan moha manifests in continuous stream form.

Bhavartha- From aspect of Upadan this soul is manifesting in Mithyatva bhava due to own capability of that moment in continuous stream form eternally. From  aspect of nimitta the fruition of darshan moha is eternal which is stream form being Vibhava bhava. In Vibhava also nimitta is followed for sure.

Now the activities of Mithya Darshan are described –

1799. Shloka- The activity due to fruition is seen directly since the soul does not have attainment of own nature. ( The attainment of soul in own form which is Samyaktva form  is not there due to which the presence of Mithyatva is self established.)

1800. Shloka – Non attainment of own nature causes great bandh of karma . Such is the capability of Mithyatva bhava . This should be known by Samyak Drishtis.

Bhavartha- In the presence of Mithya Darshan named audayik bhava the attainment of soul i.e. soul experience is not attained either in Labdhi or Upayoga form. Hence one may ask that let it be – what is the harm? In reply it is told that Kevalis have seen in their gyan that with the capability of Mithya Darshan bhava the jiva accrues great karma bandh which is cause for infinite world. Hence non attainment of soul is the biggest loss. After soul attainment that bandh is not there. Why so ? In reply it is told that in nature of substance and capabilities of substance there is no argument. Such is the nature of thing. Omniscient has observed it so in their gyan. From this aspect Samyak Drishti have been called unbonded.

1801. Shloka- What is the use of explicit and famous crores of examples in this regard? It is so only since the capabilities of substances cannot be changed.

Bhavartha- Just as Neem has shakti of being  bitter. In poison by itself such shakti of that category is present. In fire the capability of burning is present by itself. In the same way in Mithyatva bhava karma bandh shakti for infinite world is present. Such is nature of substance by itself. In the world crores of substances are being observed directly having their own different natures. The nature is not subject of argument. Why a substance has such shakti- such question is meaningless. Why soul only has gyan? Why pudgala is corporeal? These have only one answer that the shakti of substance is such and which cannot be changed by anyone.

Doubt

1802-03. Shloka- When all corruption form moha bhava are caused by jiva and every moha bhava is cause for bandh then why a moha bhava of some category is found in some particular jiva only and not in some other jivas? The mithyatva bhava with knowledge which is known as Graheet Mithyatva is found in some Sangyis only and not in all?

Bhavartha- The disciple says that all audayik bhavas are moha generated corruptions in jiva. All are means for bandh then why a particular type of moha bhava is seen in jivas of specific gati. Why the same moha bhava is not seen in jivas of other gati? For example the bhava of catching mice is seen in cats only and not human beings? The intent of disciple is why  moha bhava of tiryanch are seen in tiryanch only and not in human beings. The moha bhava of manushya are seen in manushyas only and not devas. Why those of Devas are not seen in Narakis? This doubt is pertaining to Agraheet Mithyatva that why it has so many categories? The other question is pertaining to Graheet Mithyatva that it should be present in all Sangyis rather than some of them. For example Samkhya believe the substance to be Nitya only. Why that nitya ekant form Mithyatva bhava is found in them only? Why not in all? Bauddha believed substance to be Anitya then the question is why anitya ekant Mithyatva bhava is found in them only and not all? Some believe all dharmas to be equal – why this Vinay Mithyatva is with them only? The essence of doubt is that why so many types of bhava moha are there? The same is answered-

Answer 1804-1808

1804. Shloka- In this Lok this Moha bhava is really of one type only since it does not transgress its category of moha. The same moha bhava in respect to its divisions has innumerable lok praman states.

Bhavartha- In reply it is told that from aspect of Moha family all bhavas are of same type since all have equality of inflicting Moha while with respect to different vibhava categories they have innumerable divisions also.

1805. Shloka- The division of a particular category has also several forms e.g. ekant, vipareet, etc. ( Of the several divisions of Mithyatva there is Ekant Mithyatva . That ekant Mithyatva also has several divisions . )

1806. Shloka- Or from aspect of shakti itself the Mithyatva swabhava has infinite types since each division has infinite shaktis. ( for example in ekant Mithyatva has differentness of shakti by infinite avibhag praticcheda. Some is strongest, weakest and so on.)

1807. Shloka- At every moment these bhavas are fructified in weakest, medium, strongest bhava form with respect to shakti . ( At one moment specific avibhag praticcheda is the shakti . In next samaya it is different shakti.) Even the category may change. This has been going on eternally.

1808. Shloka- After completing its karya and carrying out bandh karya it gets destroyed within moment. Then according to fruition other bhava are fructified.

Bhavartha- At every samaya the moha bhava is generated and it is experienced in that form. Accordingly karma bandh takes place and according to bhava of next moment the experience karya and bandh takes place. This is eternal tradition. The karma fruition also occurs on its own . The jiva in the presence of nimitta engages in Audayik bhava on his own . Such is independent form Upadan-nimitta relationship. The substance manifests independently in all periods of time and nimitta does not force upadan.

Continued…

GRANTHRAJ SHRI PANCH DHYAYI…41

 

The general description of Five Bhavas (1727-1740)

Question

1727. Shloka- How many Vaibhavik bhavas exist? How are they? What are their names? How can they be known ? ( what are their symptoms?) O wise one! Please  tell.

Bhavartha- Here in vaibhavik bhavas the subject is not only ragas etc. form bhavas or only Audayik bhava but Audayik, Aupashamik, Kshayopashamik, Kshayik, Paarinamik five bhava are the subject. Here the meaning of Vaibhavik bhava is Vishesh bhava i.e. extraordinary bhava of jiva. The disciple wishes to know their names, characteristics, divisions etc. all so that jiva could be known in totality.

Answer 1728-1740

1728. Shloka- O wise person! Listen! Your desired thing  I describe from the practice of Jain Agam and own experience also.

5 divisions of extraordinary bhavas

1729. Shloka- With the expansion of the meaning of Sutra there are innumerable Lok Praman bhavas possible. They can be divided into five bhava categories as follows-

Bhavartha- The bhavas are innumerable types but they have been divided into five categories from aspect of their family . If the same are detailed then  those 5 bhavas result in 53 bhavas and 53 bhavas also have innumerable Lok Praman divisions.

Names of 5 Bhavas and their 53 Divisions

1730-31. Shloka- The soul has five types of bhavas named as Aupashamik, Kshayik, Kshayopashamik, Audayik and Paarinamik bhava sequentially. Their further divisions are 53 types ( 2 audayik + 9 Kshayik + 18 Kshayopashamik + 21 Audayik + 3 Parinaamik = 53 extraordinary bhavas of soul)

Their characteristics are narrated-

Characteristics of Aupashamik Bhava

1732. Shloka- With the Upasham (subsidence) of fruition of opponent karmas (darshan moha and charitra moha) on its own ( with the capability of Upadan at independent swa-kaal ), the attained bhava of the jiva is Aupashamik Bhava.

Bhavartha- On its own implies that karma gets subsided based upon its own capability – not due to jiva. Jiva at that time with own  independent purushartha engages in Aupashamik Bhava – at the same time the karma due to capability of swa-kaal gets subsided on its own. The time is same for both but they do not occur due to each other.

Characteristics of Kshayik Bhava

1733. Shloka- With the complete destruction of opponent karmas (Ghati Karmas) due to  own capability, the bhava which is generated is Shuddha natural Kshayik bhava of this soul.

Bhavartha- The karma gets destroyed due to own capability- not carried out by jiva. The moment Jiva with his own independent purushartha engages in Shuddha swabhavik bhava- at that time the karma with its own capability of swa-kaal gets destroyed.  The time is same of both.

Characteristics of Kshayopashamik bhava

1734. Shloka- The bhava which is generated with non fruition of sarva-Ghati-spardhak  and fruition of desha-ghati-spardhak – that is Kshayopashmik bhava.

Bhavartha- At the moment when soul with its own capability of swa-kaal, by means of independent purushartha engages in Kshayopashmik bhava – at that time due to their own capability the Ghati karmas have such kshayopasham state on their own- “ In the present Nishek the non-fruition form kshaya of sarva ghati spardhaks and fruition of deshghati spardhaks with the same state form upasham of nisheks going to be fructified in near future- such state of karma is called Kshayopasham.” With the nimitta of such state of karma , the bhava engaged by jiva is called Kshayopashamik bhava.

Characteristics of Audayik Bhava

1735. Shloka- In the world, under the influence of fruition of karmas, the bhavas carried out by the jiva is Audayik bhava by name as well as meaning. Out of the five bhavas, this alone is the cause for bandh.

Bhavartha- Here it has been told when the worldly soul  with the capability of swa-kaal by means of independent Purushartha engages in Audayik bhava – at that time nimitta form karma with its own capability of swa-kaal remains in fruition state. Not only this, but when the jiva with  their nimitta, follows them in naimittik form and engages with their fruition – then it generates this corrupted bhava. If he does not engage then the karma after fructification gets shedded which is known as non fruition form kshaya but it is not called fruition after ripening.

This bhava is not produced in Siddhas and when the jiva engages in purushartha of jewel trio  then it does not occur in parts but it occurs in worldly bhava (asrava bhava). It is known as Audayik bhava. Out of the five bhavas, only this bhava is responsible for the future bandh . This bhava does not benefit the jiva- only world is generated with the bandh. Hence it is dukh form and despicable for the jiva. Whatever dukh is there for the jiva in world is due to this bhava only. The conjunction-separation of other substances do not do anything – they are coming and going with the nimitta of Aghati karmas on their own. Here the cause for bandh should be understood to be Moha and Yoga related Audayik bhava  which are impure states of shraddha charitra and yog guna.

Characteristics of Paarinamik bhava

1736. Shloka- With respect to  the above described four states of karmas i.e. completely independent of karmas the soul dravya alone is Paarinamik bhava.

Bhavartha- Paarinamik bhava is self established eternal bhava. In that there is not other nimitta form reason. Soul without any reason has adopted such swabhava. The one which is means form for attainment of own nature of substance is Paarnamik bhava. The same is called as trikaal dravya form swabhava bhava. This is subject of Shuddha Dravyarthika naya. The other four bhavas are subject of Paryayarthika naya. Paarinamik bhava also is described as Nishchaya Paarnamik and Vyavahara Paarinamik or ashuddha Paarinamik.

Resolution for description  of nature

1737. Shloka- In this the way the different characteristics of five types of bhavas was narrated. Now the details of each bhava are described.

21 divisions of Audayik Bhava and their forms

1738-1740. Shloka- The Audaayik bhava have 21 divisions as follows- 4 gati , 4 kashaya, 3 Ling, 1 Mithyatva, 1 Agyan, 1 Asanyam, 1 Asiddhatva , 6 Leshya bhava . Now their forms would be described in medium detail.

Gati Audayik Bhava  1741-1820

Introduction

The Gati named Audayik bhava out of the 21 Audayik bhavas of Jiva is of two types-

(1) The moha bhava which are pertaining to Gati bondage audayik bhava

(2) Those bhavas which are not moha bhava but in aghati karma they come under the category of Angopang naam karma and gati naam karma  as nimitta while the impure manifestation of jiva is naimittik. That is Audayik gati form Upadan manifestation of Jiva which is not cause for bandh . The gati audayik bhava exists in jivas which continues till 14^th gunasthana and is not cause for bandh. The Moha audayik bhava alone is cause for bandh. While Gati Auadayik bhava which is part of Aghati is well known but the Moha gati bhava is not so well known but which is cause for bandh for jiva.

Of the 21 Audayik bhavas of jiva the gati named Audayik bhava is the Moha audayik bhava in accordance with the Gati and in them the nimitta cause is fruition of Darshan Moha and Charitra Moha which manifests in accordance with gati. The Gati audayik bhava is Mithyatva raga-dwesha form, just as the moha bhava experienced by cat to catch a mouse, that is the gati audayik bhava pertaining to Tiryanch gati. In the same way in the four gatis the Mithyatva raga-dwesha form bhavas – they are audayik bhava pertaining to that gati.

Firstly what is Audayik bhava is explained-

(1) In soul there is Gyan guna and it opponent Gyanavarana karma is there which has five divisions .

(i) With uday of Keval Gyanavarana karma , the jiva does not observe all the substances simultaneously – this is audayk agyan bhava – and with destruction of gyanavarana the keval gyan attained by Jiva is Kshayik bhava.

(ii) With uday of Manah Paryaya Gyanavarana karma the absence of Manah Paryaya gyan in Jivas is  Audayik Agyan bhava of Jiva and with the different kind of kshayopasham of manah parayaya gyanavarana the different types of manah paryaya gyan attained by jivas is Kshyopashamik Gyan bhava of jiva.

(iii) With Uday of Awadhi Gyanavarana karma the absence of Awadhi gyan in jiva is Audayik Agyan bhava of Jiva and with the different types of kshayopasham the different types of Awadhi gyan attained by Samyak Drishti jiva is Kshayopashamik Gyan bhava of jiva. Similar gyan attained by Mithya Drishti jivas is also Kshayopashamik Gyan bhava which is known as KuAwadhi or Vibhang gyan. This is not audayik bhava but kshayopashamik bhava.

(iv) &(v)  The Kshayopasham part of Mati and Shruta Gyanavarana which is unobscured to the Samyak Drishti is the Kshayopashamik Gyan bhava of Jiva . The part which is unobscured to Mithya Drishti is called Kumati or Kushruta Gyan. That too is Kshayopashamik gyan bhava of jiva. The Agyan audayik bhava is the portion where uday of Gyanavarana is there. This Agyan bhava is the gyan which is absent.

(2) In thee same way soul has Darshan guna and its opponent is Darshanavaran karma. It has four divisions .

(i) With uday of Keval Darshanavarana karma the simultaneous observation of all substances is not attained – that is Audayik Adarshan bhava of Jiva and the Keval darshan attained with destruction of Darshanavaran is Kshayik bhava.

(ii) With uday of Awadhi Darshanavarana the absence of Awadhi darshan in Jiva is Audayik Adarshan bhava of jiva and with Kshayopasham of Awadhi Darshanavarana the Awadhi darshan attained by Samyak Drishti or Mithya Drishti is Kshyopashamik Darshan bhava of jiva.

(iii)&(iv) With Kshayopasham of Chakshu and Achakshu darshanavarana the darshan which is explicit to jiva is Kshyopashamik Bhava and the part where it is Uday- that is Audayik Adarshan bhava.

(3) In the same way there is Veerya guna is soul. Its opponent is Antaraya karma. With the destruction of Antaraya the AnantVeerya Kshayik Bhava is attained. With Kshayopasham it is unobscured Veerya Kshayopashamik Bhava. The Uday part which is obscured is the Audayik bhava.

(4) In the same way there is Samyaktva guna in soul. Its opponent is Darshan Mohaniya karma. With its kshaya, Kshyopasham and Upasham the Kshayik, Kshayopashamik and Aupashamik bhavas are attained but with uday the Mithyatva bhava is generated as a rule. The nirvikalpa impurity of soul is revealed as converse Tattvartrha Shraddhan.

(5) In the same way the soul has Charitra Guna. Its opponent is Charitra Mohaniya karma . Its kshaya, Kshyopasham and Upasham result in Kshayik, Kshayopashamik and Aupashamik bhavas respectively. But with uday the raga-dwesha-kashaya asanyam etc. audayik bhavas are generated.

The agyan bhava is part of 21 Audayik Bhavas. The Audayik Adarshan, Audayik Aveerya, are included in Agyan only in Agam. Hence they are not separately described. Mithya Darshan and Charitra bhavas are separately described. With uday of darshan moha and charitra moha only gati audayik bhava are generated. According to gati the uday of dravya moha is there, hence such raga is present.

4 divisions of Gati

1741. Shloka – in Naam karma the Gati named karma is famous. Since gati are four. Therefore the karma is also of four types.

The cause of Gati

1742. Shloka- With Uday of Gati naam karma or due to destiny ( uday of Sharir and Angopang naam karma )  the soul engages in bhavas in accordance with that after acquiring the sharir. These bhavas are gati audayik bhava .

Bhavartha-In  8 karmas there is Aghatia naam karma. It has a division of Gati name. With its uday and with uday of sharir etc. karma the jiva acquires sharir of one gati out of the four. Then in accordance with that Gati he engages in Vaibhavik moha-raga-dwesha form bhavas. Just as by acquiring sharir of cat he engages in bhava of catching mouse. Acquiring paryaya of dog he engages in bhava of barking. In the same way in Manushya gati he engages in bhava of Manushya form. The vibhava bhavas attained in accordance with Gati are called Audayik Gati bhava.

Form of Gati Audayik Bhava 1743-1744

1743. Shloka- Just as in Tiryanch state the chain of bhavas are in accordance with the Tiryanch gati – it is not there in other gati , since the bhava progeny is in accordance with that paryaya. e.g. the bhava of barking is experienced by dogs only and not other gati jiva.

1744. Shloka- In the same way in Deva, Manushya and Narak  sharir the bhavas in accordance with those gatis are generated. They are extraordinary bhavas of that gati similar to extraordinary gunas.

Bhavartha- Gati is not sharir , nor it is the combined state of soul and body but gati is the name of a paryaya of soul. Here the five bhavas of jiva are the subject. Audayik is bhava of jiva which has 21 divisions. In them 4 are gati form. The vibhava manifestation of soul in manushya shape is called Manushya Gati ( Manushya paryaya). The Tiryanch shaped manifestation is called Tiryanch Gati ( Tiryanch Paryaya). The Deva shaped manifestation is called Deva Gati (Deva paryaya) and the Naraki shaped manifestation is called Narak gati or Narak paryaya. The bhavas are experienced in accordance with gati.

Doubt

1745. Shloka- Deva etc. paryaya is generated with uday of only naam karma hence how does that naam karma becomes cause of jiva bhava similar to ghati karma?

Bhavartha- You call the raga bhava of jiva in accordance with sharir as gati bhava. In raga bhava the mohaniya named ghati karma is nimitta and in gati named audayik bhava the gati naam karma is nimitta which is aghati karma. Aghati karma is nimitta for  making sharir- not bhava of jiva. Then how this gati naam karma became nimitta cause for bhava of jiva?

Answer

1746-47. Shloka- The characteristics of Naam Karma are like that of a painter. He creates mind-speech-body etc. pudgala substances of body etc. like painting. It is right for you to say that naam karma is nimitta cause for making of body etc. and not bhavas of jiva. However there too the Moha is continuously present in similar type of fruition form. Therefore the audayik bhava is in accordance with the activity of the body.

Bhavartha- It is right that naam karma is nimitta for the making of the body and moha karma is nimitta for the bhava of jiva. However it is to be noted that the fruition of moha is in accordance with  the gati- not any other way  i.e. the fruition of mohaniya is in accordance with the bhavas experienced in specific gati. Therefore the gati is specified so as to know that this bhava is pertaining to Manushya gati and this bhava is of Tiryanch gati.

Doubt

1748. Shloka- When the fruition of Moha is from the same stream which is not dependent upon the body etc. Then how does it become dependent upon the shape of activities of body as a rule ?

Bhavartha- The questioner says that the Mohaniya karma is a samanya karma and its activity is being nimitta for Moha-Raga-Dwesha then in presence of fruition of Moha, how does this jiva generate bhavas pertaining to the shape of body – please explain. In reply the author describes the divisions of moha and their different activities.

Answer 1749 to 1801

1749. Shloka- It is not so since you are unfamiliar with the glory of fruition of moha. In that also you are unaware of the characteristics of bhavas with knowledge and without knowledge.

Bhavartha- The disciple has enquired that Moha bhava is spirit of oneness which is same in all but in different gati how different types of moha bhava take place? In reply it is told that karma has a  samanya shakti and a vishesh shakti. The glory of moha and its family chain is very large. You are not familiar with it. Hence that is introduced in detail to you. Here the moha bhavas in Sangyi paryaya  due to ekant opposite bhava of Graheet Mithyatva are experienced with knowledge while those without knowledge imply the Agraheet Mithyatva  bhavas.

Now the family of moha from beginning to end is described-

1750. Shloka- From aspect  of enchantment Moha karma is one. It fructifies in two ways. One is Darshan Moha and other is Charitra Moha.

Bhavartha- Compared to other karmas the Moha karma has lot of speciality. With the nimitta of other karmas the opponent gunas reduce  but the guna does not get destroyed. For example with nimitta of Gyanavarana the gyan guna gets obscured but gyan does not become agyan. In the same way with nimitta of Antaraya karma the veerya gets obscured but does not function conversely. The nimitta for reversal of nature is moha karma only. With the nimitta of moha karma the opponent guna changes its nature to opposite form. Hence it is named Mohaniya i.e. causing enchantment. In samanya form is it one and in Vishesh form it has Darshan Mohaniya and Charitra Mohaniya divisions. With the nimitta of Darshan Mohaniya the Samyak Darshan becomes Mithya Darshan form and with the nimitta of Charitra Mohaniya the Samyak Charitra becomes Mithya Charitra form.

1751. Shloka- The Mithyatva named Karma is Mithyatva form in samanya Drishti  and in Vishesh Drishti it is of three types and anger etc. four types . These seven are cause for Shraddha to be deluded.

Bhavartha- In Samanya it is Darshan Moha while in Vishesh it is Mithyatva -Samyak Mithyatva – Samyak Prakriti Mithyatva – these three and Anantanubandhi anger, pride, deceit, greed – these four – totally seven prakritis are nimitta cause for destruction of Samyaktva.

Bhavartha (again)- Primarily Darshan Mohaniya has only one division – Mithyatva. Later with attainment of Prathamopasham Samyaktva that Mithyatva gets divided into three parta.  In this way in spite of Mithyatva Prakriti being one only, it gets divided into three . Hence Darshan Mohaniya has three divisions also.

Although Anantanubandhi Kashaya is counted as divison of Charitra Mohaniya, even then this Kashaya having two types of shaktis it is also counted in one causing delusion of Darshan. In Anantanubandhi Kashaya the capability of being nimitta for destruction of Swaroopacharan Charitra is present as well as being nimitta for destruction of Samyak Darshan. Since with the fruition of Anantanubandhi Kashaya the samyaktva of jiva is destroyed and Sasadan Gunasthana is attained hence it is also called as one deluding Darshan. The Anantanubandhi Kashaya and Mithyatva are concomitant. Samyaktva and absence of Anantanubandhi are concomitant. Hence it is counted as one of the Prakriti deluding darshan. In this way 7 prakritis are called as Darshan deluding of which 3 are that of Mithyatva and 4 are that of Ananatanubandhi which independently provide knowledge of nimitta-naimittik bhava.

1752. Shloka- The Jiva attains Mithya Bhavas under influence of fruition of Darshan Moha. That Mithyatva bhava is definitely Auadayik which is difficult to overcome and is destroyer of shraddha.

Bhavartha- The change of Shuddha Samyak Darshan guna of Jiva into opposite nature is Mithya Darshan Bhava. In this Mohaniya is nimitta . Therefore it is Audayik bhava. With great purushartha only it can be converted into the swabhava manifestation  form. For that to happen the jiva engages in shraddha of omniscient described Tattvarthas without opposite intent  and takes recourse to Param Paarinamik swabhava in nirvikalpa form. Hence it is difficult to overcome. Its function is destruction of shraddha.

Continued…

GRANTHRAJ SHRI PANCH DHYAYI….40

 

Second Khand / Seventh Volume

Description of Audayik etc. 53 Bhavas of Soul ( 1707-1909)

Subject Introduction

1. The author has described the Samanya form of Jiva in 798-800 which is subject of Dravyarthika naya. The Samanya form of Jiva is same in all Jivas and it is Trikaal the same. This is first procedure of description of Jiva.

2. The Vishesh form of Jiva is subject of Paryayarthika naya. In this the narration of jiva is carried out from aspect of manifestations. The manifestations of all Jivas is of three types- Gyan Chetana, Karma Chetana and Karma Phal Chetana. The Gyanis have mainly Gyan Chetana and Agyanis have only the other two Chetana. This is narrated in 960-1706 as the second procedure for description of jiva.

3. The third description of Jiva is carried out from aspect of segment of manifestation. The jivas have infinite qualities and the manifestation of each quality occurs in which form from 1^st to 14^th Gunasthanas and Siddhas – this is described by means of 53 divisions of Audayik etc. 5 bhavas. By this the internal bhavas of jiva get known completely. This would now be done in 1707-1909.

Doubt

1707. Shloka- Whether the Jiva is absolutely Chetana form alone or whether he has other qualities along with consciousness?

The answer is yes , jiva has several qualities. ( In spite of difference in qualities the Jiva has all qualities of Chetan form while those of Ajiva are Achetan form). Of which some are described below-

Answer 1708-1740

1708. Shloka- That jiva,  in spite of being of one type only from aspect of indivisible Chetana, is said to be having infinite qualities since all the padartha are infinite gunas form.

Bhavartha- Author says that we do not follow Ekant but follow Anekant. We accept Jiva as indivisible as well as divisible. We have already told that every substance of the world is sovereignty form which are bunched in asti-nasti etc. form four pairs. Out of them one pair is ek-anek also. It means that the padartha being indivisible is one and having infinite guna paryayas it is anek . Jiva also is padartha. The difference is only that Jiva is Chetan and rest are achetan. But Chetan-achetan all padartha are differentiated-undifferentiated form . The undifferentiated form of Jiva was already narrated. Now differentiated form is being described.

1709. Shloka- Those who are desirous of knowing the Jiva in details should gather information of the infinite qualities form Jiva by examination. The infinite divisions of qualities being described later should be understood by means of logic, own experience and Agam.

Bhavartha- The Vishesh Gyan is more powerful than  Samanya Gyan. From aspect of indivisible Chetana manifestation the knowledge of Jiva is Samanya Gyan. Knowing each element by dividing guna paryaya is Vishesh Gyan- by means of Vishesh its complete form can be visualised. Hence those who are desirous of knowing the Jiva by examination completely, they should divide the infinite guna paryaya of Chetana and then gather knowledge of each guna and each different paryaya.

Dividing infinite gunas of the Chetana , the names of each guna, its characteristics and types of manifestations should all be known . Just as Chetana has Gyan, Darshan,  Samyaktva, Charitra, Sukh, Veerya, etc. infinite gunas- these are the names. Belief in self as own form and others as other form is Samyaktva. Renouncing the conduct, immersion, belief  within others, remaining engrossed within self is Charitra. Blissful experience of soul is Sukh. Manifestation in own form with purushartha is Veerya guna etc. – these are the characteristics. Then Gyna guna in samanya form is  one which manifests in  eight form as Vishesh. It has mati,  shruta,  Awadhi, manah paryaya, keval, kumati, kushruta, vibhang – these eight paryayas.

Thus all these should be learnt by means of Agam. Then with logic it should be decided and matched with experience. Thus the jiva gets known.

1710. Shloka- The  Vishesh Gunas of Jiva are Charitra, Darshan, Sukh, Gyan , Samyakta  which are explicit form.

Bhavartha – In Dravya two types of gunas are found- One is Samanya and other is Vishesh. The gunas which are found in all six dravyas are called Samanya while those which are not found in all but one  of them are called Vishesh Guna. Since these gunas are found in Jiva only and not other dravyas hence these are explicitly experienced Vishesh Gunas of jiva. It would be detailed later.

Now some Samanya gunas of jiva are described-

1711. Shloka- Veerya, Sookshma, Avagah, Avyabadh  and Agurulaghu etc. of consciousness form are Samanya guna of jiva.

Bhavartha- These samanya gunas are existent in jiva and all other five dravyas. However there is a difference. The Samanya guna of jiva are consciousness form while those of other five dravyas are corporeal form as follows-

(1) Veerya Guna- Capability for creation of own form is Veerya Shakti. This exists in all six dravyas since without Veerya no dravya can undertake creation of own form. Hence it is Samanya Guna. But that of jiva is consciousness form – and other dravyas is insentient form.

(2) Sookshma Guna- The one which cannot be detected by senses is sookshma. The five dravyas are non-corporeal which are not detectable by senses anyway. Hence they are all Sookshma. Only pudgala remains. Pudgala in  paramanu sate is Shuddha dravya which is sookshma. Skandh is dravya in Upachar sense- which is not subject here. Thus this sookshma guna is samanya in all six dravyas.The sookshma tattva of jiva is Chetan form. Remaining are insentient form.

(3) Avagah – All six dravyas share the same place and give space to each other for accommodation. This Avagah is samanya guna which is existent in all six dravyas. The avagah of jiva is Chetan form and all other is corporeal form.

(4) Avyabadh- It means that each dravya functions within own eternal foursome without giving hindrance to others. This too is Samanya guna of all dravyas.

(5) Agurulaghu- Manifested in six order increase decrease form cause of the substance retaining its form is Agurulghutva shakti. The six order increase decrease occurs in the numbers of Avibhag  Pratichheda of substance nature which is means for the substance to remain steady within own nature. Such intricate Agurulaghu  guna is existent in all six dravyas.

1712. Shloka- The Samanya and Vishesh gunas are established by nature. All gunas are permanent like carving in the stone and are eternally established.

Bhavartha- If some one enquires why this dravya has such vishesh guna then the reply is that it is their nature and the nature cannot be questioned.

1713. Shloka- Even then some narration of those gunas is being made here which should be carefully noted. The stream of description of gunas have been flowing based upon logic which nobody can stop.

Bhavartha- Just as the description of jiva was carried out from aspect of indivisible manifestation in detail, now the same is divided in guna  paryaya form and described in those divisions form  as follows-

1714. Shloka- And in those Gunas there is a Vaibhaviki shakti on its own which  is existent in corrupted state of  Jiva in worldly state eternally due independent capability of Upadan.

Bhavartha- Just as jiva has vishesh gunas of gyan, darshan, etc. and samanya guna of veerya etc. – in the same way jiva has a self established Vaibhaviki shakti. If this shakti were non existent in jiva then his manifestation would have been continuously same like dharma dravya . It would have resulted only in Paarinamik bhava. But jiva has corrupted bhavas of Audayik form etc., the main reason for them is this Vaibhaviki shakti only.

If someone enquires why this shakti is in jiva alone and not in dharma dravya , then there is no reply.  The nature is beyond arguments. This shakti is there without any reason on its own. If asked why this shakti is in corrupted form only and not in natural state, then the answer is that the corrupted state is without any reason . The nature of substance is such and it accepts no arguments. Someone may say that due to nimitta it is so then such is not the case. If paryaya nature does not have capability of corruption then nimitta cannot produce it. Nimitta is merely present. Jiva with own Vaibhaviki shakti manifests in vibhava form taking recourse to nimitta on its own and nimitta does not force it. Paryaya of whichever guna has vibhava is due to own capability . The fruition of vibhava is called as Audayik  bhava. The subsidence of Vibhava is Aupashamik bhava. The partial fruition-non fruition of vibhava is Kshayopashamik bhava. The complete destruction of vibhava is Kshayik bhava. In this way all these bhavas are connected with Vaibhaviki shakti.

1715. Shloka- Just as mirror has purity by nature – in the same way in conjunction with face that purity is on its own is in corrupted state . ( substance attains both corrupted and uncorrupted states due to own paryaya nature.)

Bhavartha- The purity is nature of mirror. In the same way with the nimitta of conjunction of face, the impurity also exists in mirror. Just as sapphire stone is pure and with the nimitta of coloured leaf it attains coloured state. Both states are adopted by sapphire on its own. Just as water is cold by nature  and with the nimitta of conjunction of fire it becomes hot also. Thus both states are adopted by water on its own . In corrupted state also the substance does not change into another substance and remains the same. Only there is some corruption in its state. In the same way here the Audayik bhavas would be described which in reality are the corruption of jiva – they are in his soul only. By their presence the soul does not become corporeal but it gets corrupted.  If someone with Nishchaya faith alone believes the Dravyarthika naya form only to be true and does not accept this corrupted state as real then its his mistake. It is his manifestation only. Nature of dravya is such. Yes the corruption is Anitya bhava and is not Nitya swabhava bhava. But just as swabhava bhava is his activity in the same way the vibhava bhava is also his activity. Here the description is that of Paryayarthika naya which is being established. The substance in reality is Anekant form . Accepting only samanya dravya nature and not accepting paryaya is great fault of Mithyatva.

1716. Shloka- Due to corruption  the substance does not become another substance (nimitta form). The corruption of nature only is called as corrupted state.

Bhavartha- Due to manifestation of mirror in face shape form, the mirror does not become face form. With corruption in sapphire stone, it does not become coloured leaf form. Due to heat in water, the water does  not become fire- in the same way the manifestation of soul in Audayik bhavas etc. do not change it into karma or corporeal substance. Soul remains soul only. Due to corruption the substance does not change into another substance. But the corruption is its momentary present state only. If substance changed then it would not be called corruption but another substance. The naturally established substance  remains in its trikaal form as it is and merely its momentary present state gets corrupted due to capability of that samaya.

1717. Shloka- Just as with drinking wine the intellect of the Jiva does not become corporeal but a change occurs in the intellect which is really corrupted form.

Bhavartha- Just as after drinking wine with corrupted mind one  starts knowing wife as mother and mother as wife but the mind does not become wine or pudgala form. In the same way under the influence of Mohaniya etc. karmas the soul manifests in Mithyatva etc. bhava form but it does not become corporeal. Here the act  of knowing self as other and other as self is of the opposite nature – this only is the corruption – impurity. In this way the distortion in different gunas only is the corruption and they only are Audayik etc. bhavas. The same is explained with example-

1718. Shloka- Whatever is the swabhava and vibhava – both are gyan natured consciousness forms. Just as in worldly state whatever is the senses based gyan- it is called as corrupted gyan [ whether it is Swabhavik Gyan or Vaibhavik Gyan , it would all be called Gyan since the knowing nature is present in both states, the only difference is that whatever is senses based knowledge- it is all Vaibhavik. ]

Bhavartha- Here it is told that the natural bhava of soul is Consciousness form but even the corrupted bhava is also consciousness form only. Since it is another facet of Chetana. It is not that swabhava bhava is Chetana form and Vibhava bhava is corporeal form. Just as Samyak Darshan form manifestation of Samyaktva Guna of soul is Chetana form, in the same way the Mithya Darshan form manifestation is also Chetana form. The same should be applied to all the gunas.

Further Acharya gives example of most primary gyan guna of soul in respect of Swabhava Vibhava respectively. The natural Keval gyan form state of gyan to know the Lokalok in one samaya is the swabhavik state and the same gyan under the dependence of senses in 1^st to 12^th gunasthana functions conversely – that is corrupted state of the gyan. But in both states the gyan remains as gyan. In corrupted state it does not become corporeal. The same state is applicable to darshan, charitra, samyaktva, Sukh, veerya etc. qualities. Further- swabhava is only one form and it does not have many forms- but vibhava has several types. For example the swabhava of gyan is keval gyan and vibhava has mati, shruta etc. forms. In the same way the pure swabhava of all those gunas is one kshayik paryaya form only. Remaining all paryayas are vibhava form.

 Now it is told whether there is any disadvantage in Vibhava form manifestations

1719. Shloka- In the corrupted state the jiva being extremely miserable and with sukh being eliminated, definitely there is a harm.

Bhavartha- Some people think that when gyan manifests in matigyan form then Keval Gyan remains underneath and Matigyan floats above it. The author says that it is not so. Keval Gyan is  paryaya and Matigyan is also paryaya. At one samaya only one paryaya is possible. Keval Gyan at that moment is capability form  but in paryaya it is really destroyed. Paryaya is Matigyan form only. In the same way the Mithyatva bhava is above and Samyaktva is underneath- this is not so. Samyaktva is shakti form and manifestation is really Mithyatva form only. Samyaktva is destroyed only. Some NishchayaBhasi ( believers of Nishchaya alone) without having proper understanding of Dravyarthika naya ( without having self illuminating knowledge) they do not believe the loss of paryaya to be a loss. To them it is being explained that the loss is real.

Further one more Siddhant is decided that the nature of jiva is sukh form and what all corruption is there – it is dukh form. Hence in corrupted state the jiva is really not happy but is really extremely unhappy. Hence the corruption and unhappiness have concomitance while sukh and swabhava have concomitance. Here the corrupted state of each guna is called dukh form and natural state is called sukh form.

For explaining dravya Drishti, it is surely told that “Vibhava floats over the swabhava- since in dravya its existence cannot be established.”  But in paryaya Drishti this is not the case. From aspect of Paryaya Drishti the manifestation of dravya itself is in that form. It is told in Pravachansar that the bhava in which dravya manifests at given time- that that moment it is that form only. This chapter emphasizes upon the paryaya Drishti. Subjects of both nayas are worthy of knowledge but for shuddhata the samanya trikaal Shuddha consciousness form own soul subject of Shuddha Dravyarthika naya is worthy of recourse. [ Anekant also is not beneficial by any other means other than  Samyak Ekant form own state.]

 1720. Shloka- Although from aspect of Dravyarthika naya the jiva is like carving in stone ( as it is ) even then from aspect of Paryaya Drishti no one is stationed in soul happiness- instead he is extremely unhappy.

Bhavartha- Although it is true that from aspect of Dravyarthika Drishti the jiva is stationed in complete swabhava form of infinite gunas i.e. sukh form – at the same time is  also true that his present manifestation being vibhava form of all those gunas is extremely dukh form. If someone believes the jiva not to be dukh form at present with ekant of Dravyarthika naya then it is his mistake.

It is further clarified. The thing is Samanya Vishesh form. Both the forms should be kept in mind always. In spite of existence of Moksha as Samanya Shakti form, in the explicit paryaya, the world (vibhava ) is real – this is now established since narration is from aspect of paryaya.

1721. Shloka- It should never be accepted soul whether bonded (worldly) or unbonded ( liberated), it is stationed in own nature without difference like a jewel.

Bhavartha- The stationing of form is in paryaya. Hence if some supporter of dravyarthika naya says that the soul whether bonded or unbonded – in both states he is stationed in nature just as the jewel whether kept  in shop of jeweller or in placed in ring – it is the same. This is not so. Bonded-worldly-vibhava have same meaning. Non bonded -Moksha – swabhava have same meaning. In vibhava the soul is stationed in dukh wnd in swabhava soul is stationed in sukh. Hence it should not be believed that soul whether stationed in swabhava or vibhava – in both states it is in one form only – i.e. with sukh.

If someone does not accept it then the flaw is highlighted-

1722. Shloka- Since with Jiva remaining as it is the Siddhant gets hindered strongly. Both world and Moksha do not exist or both become same.

Bhavartha- If the soul remains the same in bonded and unbonded states then world and Moksha become  non existent. From aspect of paryaya the soul is not stationed in swabhava- this is known as world and soul is stationed in swabhava – this is called Moksha. The vibhava-dukh is named world. Sukh and swabhava is named Moksha. If both states are the same then the world and Moksha do not remain and even if they are there , then they are the same. Since when in bonded state also the soul is in nature and in unbonded state also soul  is stationed in nature then it becomes the same- no difference exists.

1723. Shloka- If soul is stationed in nature then by what logic it remains in the world. Adamantly accepting worldly form without reason results in undesirability.

Bhavartha- The stationing in nature is Moksha and in world also if he is stationed in nature then this too became Moksha form. It did not remain world form. The world is called only as not being stationed in nature i.e. vibhava. Where soul is not stationed in nature, that only is called world. If in world also Jiva is stationed in nature then it results in undesirability as follows-

1724. Shloka- If the jiva ( in worldly state) is absolutely Shuddha now also then the preachment of Moksha is of no use. Desiring Moksha to be useless is not right since it results in Purushartha to be meaningless.

Bhavartha- The form of Moksha directed in Agam is that the stationing in own nature is called Moksha. You also accept the stationing in nature but that preachment of Moksha became waste. With its being useless the means for it the Samyak darshan-Gyan-Charitra – they too became waste. But this is not right. Since the Gyanis have preached both Moksha and Moksha Marg.

1725. Shloka- With such belief everything becomes haywire. Neither Praman remains nor result of Praman remains. Neither means , nor goal remains. The karta-karma also do not remain.

Bhavartha- The Samyak Gyan is Praman and its result is attainment of desired, elimination of undesired and bhava of equanimity. Partial Shuddha bhava is means and complete Shuddhata is objective. Thus Samyak Darshan-Gyan-Charitra are means and Moksha is goal. Soul is karta engaged in bhava form kriya in the world and Moksha. The first is karta and vibhava or swabhava bhava is karma – this is the karya (deed). Karma-Kriya-Bhava mean the same.

If swabhava is accepted in dravya and vibhava is accepted in paryaya then Samyak Gyan form Praman exists and the result is acceptance of swabhava and renunciation of Vibhava. If vibhava state is accepted then for its elimination the partial Shuddha bhava is means and complete Shuddha bhava is goal. If both world and Moksha are accepted as paryaya form and soul dravya is accepted as their doer then karta-karma both predicates exist otherwise ( if soul is believed to be Shuddha now itself) all this arrangement would be meaningless. But the arrangement is directly established with experience itself.

Conclusion

1726. Shloka- With this it establishes that in this way the progeny of the corrupted bhavas  exists for worldly jivas who are idols of incomparable misery.

Bhavartha- It establishes that the jiva is presently manifesting in Audayik bhava form out of the Audayik etc. four bhavas  and due to these audayik bhava being dukh form  the worldy jiva is dukhi only and the result of these dukh form audayik bhava is karma bandh which results in four gati form bad results. It also proves that means form are Aupashamik and Kshayopashamik bhavas which are partial sukh form while Kshayik bhavas result in Moksha which is completely sukh form.

Introduction to Audayik etc. five bhavas completed.

Continued…..