Answer 1669-1687
1669. Shloka- It
is right. Gyan with own characteristics is Vikalpa form but the Vikalpa nature
of Samyaktva does not get established by examining it , i.e. Samyaktva is not vikalpa form.
Bhavartha- The characteristics of Darshan is Nirvikalpa i.e.
without being Gyeyakar and that of Gyan is Savikalpa i.e. being gyeyakar . With this characteristics all Gyan
are Savikalpa. Even Keval Gyan is being gyeyakar of self and other’s forms hence is Savikalpa. Secondly the meaning of vikalpa
is Upayoga Sankranti also. From this aspect all the gyans of chhadmastha
are savikalpa and only that of Kevali is Nirvikalpa. Third meaning of Vikalpa – the traversal of
Upayoga from one padartha into second padartha for knowing – from this
aspect during shuddhopayoga ( upayoga form gyan Chetana ) the gyan of
chhadmastha is Nirvikalpa and while knowing others the gyan of chhadmastha is
savikalpa. In this way in three ways the gyan can be called Savikalpa but
Samyak darshan is not Savikalpa since by examining the vikalpa nature of
Samyaktva is not established.
1670. Shloka- By
some Acharyas having coarse view point the Samayktva has been called as
Savikalpa. The Upachar reason for the same I clarify now.
Bhavartha- Body in
reality is non conscious at all times even then till the body has association
with consciousness – till then the body is called conscious as per tradition of
Agam. Hence the body of live person is called conscious and that of dead person
is called non conscious body- such two divisions are there. These are called
Upachar statements in coarse view point . Similarly Samyaktva is called
Savikalpa in coarse view point in Upachar statement .
1671-72. Shloka – The Kshayopashamik gyan which knows every substance
sequentially, it is not nature of gyan but activity of raga and this is the
reason for Upachar of raga. The
manifestation of gyan with respect to each substance implies that gyan indulges
in moha, raga, dwesha with respect to
each substance.
Bhavartha- The nature
of gyan is just knowing like keval gyan does. But the Kshayopashamik gyan of chhadmastha knows firstly one
substance then it desires to know the second substance so it abandons one gyeya
and goes to next gyeya. It indulges in Moha bhava of the form of imagination of
‘mine or his’. Something is considered
as desirable resulting in raga and other is undesirable resulting in dwesha.
Then it abandons one gyeya and goes to next. There also it engages in
raga-dwesha-moha kriya. In
this way which ever substance it knows, it engages in raga-dwesha-moha bhava
towards it. In this it has to be realised that the job of gyan is
knowing only and traversing from one substance to next and indulging in
raga-dwesha-moha – these are not activities of gyan but that of raga.
1673. Shloka- The above statement is directly
established since the gyan of person with raga is restless mixed with ragas
while that of Muni is not like that.
Bhavartha- We directly
see that same substance is known by Agyani as well as Gyani Muni of 6th
Gunasthana. From aspect of knowing gyan is knowing in both states then why that
of Agyani is unhappy and that of Muni is peaceful? The reason is depending upon
the amount of raga the gyan is perturbed. Where raga is less , it is less
perturbed. It informs that knowing is activity of gyan and indulging in
moha-raga-dwesha towards each substance is that of raga. Both activities are
independent.
1674. Shloka- The raga with knowledge has
concomitance with gyan since raga bhava is not experienced in unknown
substance, just as no one has raga with flower in the sky.
Bhavartha- The raga
with knowledge has concomitance with gyan since it is seen directly that
firstly jiva knows the substance and then he imagines moha-raga-dwesha in them.
In unknown substance ( like flower in the sky) no one has any raga.
1675. Shloka- Such raga with knowledge occurs due to fruition of Charitravaran. It
occurs in lower than 7th gunastahana and does not exist above.
Bhavartha- Raga is of two kinds – one is with knowledge and
other is without knowledge. From 1st to 6th the raga is with knowledge since
it is coarse and detectible with gyan. From 7th to 10th
the raga is without knowledge since it is sookshma and is undetectable with
gyan but it is knowable to higher level gyans. Since here the subject is that
of gyani therefore in raga with knowledge only 4th to 6th
raga due to Charitra Moha is considered.
1676. Shloka- In
higher levels below the ksheen Kashaya gunasthana (12th) the raga is
sookshma without knowledge. If raga without knowledge is considered then it is
present but if raga with knowledge is considered then it is absent.
Bhavartha- If
considered from the aspect that it is not detectible with knowledge, then the
raga from 7th to 10th is non existent even though it
exists.
1677. Shloka- Only from these considerations some
Acharyas have called the gyan with raga as Sarag from aspect of asadbhoot
Upachar ( upto 6th) and in the same way the Samyaktva is called as
Sarag.
Bhavartha- In
accordance with the above sutra, ignoring the
raga without knowledge and only considering the raga with knowledge of 4th,
5th, and 6th , some Acharyas have called the Samyak
darshan and Samyak Gyan existing along with raga with knowledge as Savikalpa.
This statement is made from aspect of Asadbhoot Upachar. It means that the
thing which is really not existent but is said to be existent due to some
reason then it is named as Asadbhoot Upachar. Just as live person’s body is not
conscious but due to association of consciousness it is called as conscious.
But it is only figure of speech. In Nishchaya the body is corporeal . In the
same way from aspect of Asadbhoot Upachar , with association of raga with
knowledge the Samyak darshan and Samyak Gyan are called as Savikalpa although
they are Nirvikalpa ( without raga) only.
1678. Shloka- From
this aspect only, ( on account of raga with knowledge) those acharyas with coarse view point have
said that in 4th to 6th Samyaktva and Gyan is Savikalpa.
1679. Shloka- And
the same Acharyas with coarse view point have also said that in high gunasthana
the Samyaktva and Gyan is Nirvikalpa. That only is Shukla Dhyan and there
only Gyan Chetana is present. ( this
statement is from aspect of continuous unbroken upayoga form gyan Chetana since
upto 6th the labdhi form gyan Chetana is always there and Upayoga form only sometimes. From 7th
the continuous stream form own upayoga is present. )
1680. Shloka- ( Based upon this coarse statement of Agam, some people with faulty
intellect have thought that) In 4th-6th on account of
vikalpa and raga with knowledge, it is not Shuddha Gyan Chetana – it is their
faulty Sanskar due to imagination. It is not true.
Bhavartha- The objective of the statement of Agam was to tell
that in 4th to 6th the Upayoga form Gyan Chetana is not
continuous stream form.
But the objective was not to dispel the presence of gyan Chetana altogether
there. But taking cognizance of this statement some people with coarse view
point believed the absence of gyan Chetana altogether in 4th to 6th
i.e. in 4th to 6th only raga generated shraddha of nine
tattvas is there and gyan Chetana is totally not there. Acharya says that they
have such firm conviction of it that they are not prepared to change it also.
Why this supposition is faulty is established next –
1681. Shloka- {Samyak
Darshan and Samyak Gyan are not Savikalpa ) since dosh (flaw) or Guna(quality) are not
dependent upon others and the dosh or guna dependent upon other does not depend
upon the first . { In
other words on account of raga of
Charitra the Samyaktva or Gyan cannot be called as Ragi – since they are other to them i.e.
they do not take recourse to that raga.}
Bhavartha- In soul
there are infinite gunas . All have different sovereignty. The karya ( paryayas)
are different. The suitable nimitta cause are also different. Raga is vibhava
manifestation of Charitra Guna. This is Audayik bhava. Gyan is partial swabhava
manifestation of gyan guna. In that the Kshayopasham of gyanavarana is nimitta.
Samyak darshan is swabhava manifestation of Shraddha guna which is Shuddha bhava. In that the non fruition of
darshan moha is nimitta. For one guna the second guna is considered as other. The raga form flaw of charitra
guna cannot be accepted by kshayopashamik gyan or Shuddha Samyaktva bhava as
own. Hence calling Samyaktva or Gyan as Savikalpa even with Upachar also
is not real thing. Same is clarified further-
1682. Shloka- Raga
is generated due to fruition of charitra moha which is explicitly Audayik
bhava. How can that Audayik bhava belong
to non fruition form gyan (kshyoapshamik bhava form gyan) or non fruition form
Samyaktva ( Kshayik , Kshayopashamik, or Aupashamik bhava form Samyak darshan)
? By any logic the samyaktva or Gyan cannot be called as Savikalpa.
Bhavartha- Raga is
Audayik bhava which is dosh ( flaw) or impurity in soul. It is form
of nimitta. Samyaktva is Shuddha bhava. Soul has swabhava of manifestation (
Paarinamik) . Gyan is trikaal swabhava characteristics of soul. Now consider.
One is only flaw form and other both are only quality form. One is bhava of
nimitta and other two are bhava of Upadan which do not have any correlation.
Hence calling samyaktva and Gyan as Savikalpa is totally wrong . It is merely
Upachar statement without any truth. Raga does not harm Samyaktva or Gyan at
all. Hence due to raga calling Samyak darshan or Samyak Gyan as Savikalpa is
erroneous.
1683. Shloka- When raga with knowledge cannot
destroy the Samyaktva then definitely it cannot destroy the Labdhi form Gyan
Chetana. (
Since labdhi form gyan Chetana is concomitant with Samyaktva.)
Bhavartha- Raga bhava
would destroy the Charitra guna of soul only. It cannot destroy the Samyaktva
nor Gyan Chetana concomitant with Samyaktva. Both do not have any relation with
raga. Hence in 4th
gunasthana also gyan Chetana exists and it does not have any hindrance.
Those who call only Veetrag Samyaktva as Gyan Chetana , they have been negated
with logic. Hence on account of raga, not accepting Gyan Chetana for Samyak
Drishti is erroneous.
So far it
was established that in Upadan, this raga does not harm Samyaktva and Gyan. Now
it is told that the nimitta of raga -charitramohaniya is different and the
nimitta of Samyaktva – Darshan Mohaniya is different. This raga does not make
any difference to Darshan Moha Prakriti –
1684. Shloka- This
too should not be contemplated that raga has such shakti which can be reason
for bandh, Uday(fruition), increase, decrease of parts of darshan moha.
Bhavartha- This raga is
generated with fruition of charitra
moha. With this raga charitra moha only is bonded and with this raga,
previously bonded charitra moha only can undergo increase or decrease since
they only have nimitta-naimittik relationship. But Darshan Moha karma may be
bonded due to this raga or comes into fruition , or undergoes increase or decrease,
this is not possible since they do not have nimitta-naimittik relationship.
Its relation is with Moha bhava. For
this reason also raga does not have interference with Samyak darshan due to
which the Samyaktva may be called as Savikalpa . ( The statement is from
primacy of nimitta but not karya . Karya is always carried out by the primacy
of Upadan and not nimitta.)
1685. Shloka- If
it is so [ i.e. if raga bhava only is cause for bandh, uday, increase, decrease
of darshan mohaniya ], then Samyaktva itself would not be generated or it would
be impossible to attain Samyaktva since in presence of destructive material the
karya gets destroyed
Bhavartha- Earlier the
questioner had negated the Samyaktva and Gyan Chetana in Sarag state but it has
been replied that raga bhava does not have relationship with Samyaktva and Gyan
Chetana. The relation of Samyaktva is with Darshan Moha only. The guna-dosh
dependent upon one cannot be dependent
upon another. Raga bhava is destroyer of Charitra Guna and it cannot be destroyer
of Samyak darshan and Gyan. Upon this the questioner raises second doubt that
although raga bhava is not destroyer of Samyak Darshan ( the destroyer of
Samyak darshan is Darshan moha karma) – even so raga bhava is capable of
bondage of darshan moha karma or bringing their paramanus into fruition and
increase/decrease in them. In reply
Acharya says that if raga
bhava is capable of bandh or Uday of darshan mohaniya then soul would never
attain Samyaktva since the raga of charitra remains upto 10th hence
till 10th the bandh uday of darshan moha would continue to be there
and being destroyer of Samyaktva the attainment of Samyaktva would be
impossible. This establishes that the raga does not have any relation
with darshan moha karma or Samyaktva due to which Samyaktva may be called as Savikalpa.
1686. Shloka- With
fruition of Charitravaran the Samyaktva does not get destroyed. For this reason
raga does not have influence upon the Darshan Moha.
Bhavartha- With raga, the bandh, Uday etc. of Charitra
Mohaniya keeps occurring. But with fruition of charitra Mohaniya the Samyak
Darshan does not get destroyed. The bandh, Uday, increase, decrease of Charitra
Mojha occurs with this raga but it does not have any influence upon Darshan
Moha. It is established from Agam Praman as follows-
1687. Shloka- Since
it is established with Agam that bandh etc. of Darshan Moha occurs by own
fruition of Darshan Moha as a rule. But with fruition of others (charitra moha
) the bandh etc. of darshan moha does not occur.
Bhavartha- The bandh of
some Prakriti occurs with fruition of other Prakriti occuring, they are known
as Parodaya Bandh Prakriti. The bandh of some Prakritis occur by means of their
own fruition, they are known as Swodaya Bandh Prakriti. And bandh of some
Prakritis occur with Swodaya and Parodaya happening together, they are called
as SwaParodayaBandh Prakriti. Darshan Moha is Swodaya bandh Prakriti. Hence the bandh of Darshan Moha
occurs with Uday of Darshan Moha only. With destruction of Uday of
Darshan Moha, the bandh would not occur. Hence in 4th without uday of Darshan Moha ,
with raga occurring due to Uday of Charitra Moha, the Darshan Moha cannot be
bonded. With this it is established that
in 4th, 5th , 6th the raga with knowledge of
Samyak Drishti does not have any relation with Samyaktva or its nimitta Darshan
Moha. For this reason calling Samyak Darshan as Savikalpa Samyak Darshan due to
raga is mistake.
Doubt
1688. Shloka- If
that raga is not cause for bandh, uday, increase, decrease of Darshan Moha then
the first two Samyaktva ( Aupashamik and Kshayopashamik) which are transitory,
how can they happen without their own Uday? ( Since without reason own uday
cannot happen on its own and without uday of darshan moha the first two
Samyaktva cannot have transitoriness.
1689. Shloka- And
we are not convinced that the Upasham of Darshan Moha occurs on its own or the
cause for own Uday also be that karma itself or cause for increase-decrease by
small or large amount be that karma itself. [ Hence this raga only is cause for
bandh, uday, increase, decrease of
darshan moha.]
Bhavartha- The Upasham
Samyaktva and Kshayopasham Samyaktva both are Anitya ( transitory) i.e. both
can change into Mithyatva form. Only Kshayik Samyktva is such which does not
change. The questioner is asking about these two that when the Upasham or
Kshayopasham of Darshan Mohaniya is happening – at that time how uday of
Darshan Mohaniya occurs which destroys Samyaktva. Darshan Mohaniya cannot be
cause for own uday and without reason the Uday of Darshan Mohaniya cannot
occur. Moha bhava is not present in soul at that moment. Other than raga there
is no other vibhava. Hence my feeling is that the raga only is cause for bandh
and uday of darshan moha since I do not understand that the karma without any
bhava of soul can fructify on its own and then become Upasham on its own or
become kshayopasham on its own, or increase-decrease on its own. For these
activities some Bhava of atma should be the reason ?
Answer 1690-1697
1690. Shloka- It is not so. Raga is not cause for
fruition of Darshan Moha. You say so because you are unaware of the
Udya-Upasham-Kshaya- KShayopasham etc. 10 states of pudgala karmas and the
different forms of Prakriti-Pradesh-Sthiti-Anubhag of each karma.
Bhavartha- Just as jiva
is free independent dravya and independently he manifests into Shubha-ashubha-
Shuddha bhavas on his own, in the same way Pudgala is also an independent
dravya. That too keeps changing remaining stationary. That also manifests into
its own insentient bhavas. Uday-Bandh-Upasham etc. are 10 states of karma- there
also it changes by its own power of
manifestation and capability of its own swa-kaal, without any other reason into Uday form
sometimes, Upasham form sometimes, kshayopasham form sometimes . You are aware
of the shakti of jiva of manifesting into shubha-ashubha bhava form but pudgala is also a dravya- and
that too manifests into different types of bhavas at every samaya- this
you do not know. Let me explain-
1691. Shloka- Just
as Darshan Moha has own fruition since beginningless time , in the same way the
Upasham also occurs on its own. In the same way after Upasham Uday and after
Uday upasham also keeps happening again and again. This series of Uday and
Upasham keeps occurring till Moksha is not attained.
Bhavartha- The Uday is
eternal. Tell- for what reason? There is no reason. In the same way when the swa-kaal of eligibility
of Upasham is attained then Upasham occurs on its own. When the swa-kaal of
suitability of Kshayopasham is attained then Kshayopasaham occurs on its own.
When the swa-kaal of suitability of Uday comes again then Uday is attained.
Every substance without assistance of others, completely on its own,
independently with capability of own swa-kaal keeps manifesting. Hence the uday
of Darshan Moha is on its own and its Upasham and Kshayopasham are also on its own.
1692. Shloka- Without accepting this, if you
believe the Uday of Darshan Moha due to raga then it results in Asiddhatva
fault, Anavastha fault and Anyonyashraya fault.
Bhavartha- (1) If you
believe that there is another reason for
one event then for that reason there should be another reason and for that
reason there should be another. This is
known as Anavastha ( endless) fault. (2)
If mutually each other are considered to be cause and effect then Anyonyashraya
( mutual dependence) fault is produced. (3) If this is there then this is established and if that is there then other is
established – this is Asiddhatva fault – since even one does not get
established – all faults only are generated and nothing gets established.
1693. Shloka- If still it is your
belief that the Uday of Darshan Moha is dependent upon raga then that raga is
also dependent upon self or another raga?
Bhavartha- If it is your belief that one should be dependent upon another and hence
the Uday of Darshan Moha is dependent upon raga then tell- on whom is that raga
dependent? It is dependent upon self or another raga? If you call it dependent
upon another raga then we shall ask you that on whom is the second raga
dependent? In this way the Anavastha fault would be created. Hence you shall
have to say that the raga is dependent upon self. Then-
1694. Shloka- If that raga is dependent upon self
then it is established to be due to Uday of Charitra Moha ( not by uday of
Darshan Moha). And just as raga is independent (not dependent upon fruition of Darshan Moha) in the same way the
Darshan Moha is also independent ( not dependent upon raga) and is fructified
on its own. (its uday is with capability
of its own swa-kaal) Not due to raga.
1695. Shloka- Both raga and darshan Moha are
established due to each other- if you say so then due to Anyonyashraya fault it
would result in Asiddha fault. ( even one would not be established and both
would be partners to Asiddha fault)
Bhavartha- If the establishment of two are carried out with each other i.e. with
raga the uday of Darshan Moha is believed and with uday of Darshan Moha the
generation of raga is believed then under Anyonyashraya fault it leads to
Asiddhatva fault wherein due to mutual dependence even one cannot be
established. Since if one is established then only second gets established. Due
to mutual dependence even one does not get established.
1696. Shloka- There is no Agam Praman that Darshan Moha karma is caused
by raga and the cause for the raga is
uday of darshan moha.
1697. Shloka- Hence the Siddhant gets established that fruition or
non-fruition of Darshan Moha or Charitra Moha occurs on its own and not due to
each other.
Bhavartha - With this it also establishes that Samyaktva is not Savikalpa (Saragi)
but is is Nirvikalpa ( Shuddha bhava form) only. From 4th to Siddha
it is of one kind . When raga does not have relation with samyaktva, then it does not have relation with
concomitant Gyan Chetana also since Gyan
Chetana is paryaya of gyan guna.
Conclusion
1698. Shloka- Hence
from aspect of entity or its
characteristics the Samyaktva is one only. It does not have two types
Savikalpa-Nirvikalpa or Nishchaya
-Vyavahara . It is of one type since in the presence of that Samyaktava the
Gyan Chetana is surely present. It is not so that Savikalpa people do not have
Gyan Chetana and Nirvikalpa have Gyan Chetana.
Bhavartha- The
questioner had divided Samyaktva into Sarag and Veetrag with the nimitta of
Raga. Acharya has told here that the raga has relationship with Charitra only
and not with Samyaktva. Hence Samyaktva does not have two divisions of Sarag
and Veetrag nor is there absence of Gyan Chetana. Samyak Darshan is one only.
Its characteristics is own soul experience. Gyan Chetana is concomitant with
Samyaktva hence it is surely found with
Samyak Darshan.
Next Introduction – The questioner asks further that Kshayopashamik samyaktva is impure
having raga . Hence Kshayopashamik Samykatva is Savikalpa and in Aupashamik
Samyaktva also opponent karma is existent hence that also is impure. Only
Kshayik Samyakta is Nirvikalpa (veetrag). In this way Samyaktva should have two
divisions of Savikalpa and Nirvikalpa. Further the Kshayopashamik and
Aupashamik Samyak Drishti does not have Gyan Chetana since it has existence of
opponent karma while Kshayik has gyan Chetana. This is answered next –
1699. Shloka- The
Samyaktva is Mishra (Kshayopashamik) , Aupashamik, Kshayik in this way of three
types. The difference between the three is only pertaining to sthiti (duration)
of bandh and there is no difference
pertaining to Anubhag( intensity) of bandh.
Bhavartha- In all these
three Samyaktvas there is no difference from aspect of Tattvartha Shraddhan or
Soul experience. The impurity in Kshayopashamik Samyaktva is so minute that it
is knowable by Keval Gyan only. In the experience of the person, it does not
get known. This is subject of Karananuyoga. It just means that Kevalis have
seen it in their divine knowledge. It can be there from 4th to 7th
, but it does not mean that there is any Moha bhava in their experience. Hence
in the anubhag ( intensity) of experience of the three Samyak Drishtis there is
no difference. Only there is difference of Sthiti (duration). The experience of
Kshayik Samyaktva is indestructible
which does not have any duration since its does not get destroyed. The Sthiti of
Aupashamik Samyaktva is only Antar Muhurta and that of Kshayopashamik Samyaktva
is from Antar Muhurta to 66 Sagar. There is difference in terms of limits of
duration but there is no such difference that one is Savikalpa and other is
Nirvikalpa. From aspect of Nimitta also in all the three there is no fruition
of Mithyatva Prakriti hence from aspect of Anubhag there is no difference .
Except for Kshayik Samyak Drishti the other two have existence of opponent
karmas in sovereignty hence the sthiti bandh related difference is seen in
them. The same is explained further-
1700. Shloka- Since
beginningless time the bandh has four forms . Prakriti ( nature) bandh ,
Pradesh (numbers) bandh , Sthiti (duration) bandh and Anubhag (intensity)
bandh. Their characteristics are as
follows-
1701. Shloka- Prakriti
bandh is its nature form i.e. its nature is the Prakriti for example the
Prakriti of Gyanavarana is to be nimitta in the obscuration of Gyan. Pradesh
bandh is dependent upon the number of Pradesh i.e. the numbers of Pradesh is Pradesh bandh. Anubhag Bandh
is its flavour ( i.e. the capability of pudgala paramanus towards fruition) and
sthiti bandh is limit of kaal.
1702. Shloka- Out
of the four bandhs the one capable of resulting in own activity is Anubhag
bandh . The other three types of bandhs do not do any activity.
Conclusion
1703. Shloka- Hence
in these two Samyak darshan in spite of presence of karma in sovereignty form
alone destroying gyan Chetana by means
of sthiti, the destruction of Gyan Chetana does not occur in the least.
Bhavartha- The
questioner had said that we should not accept gyan Chetana for Kshayopashamik
and Aupashamik Samyak Drishti – its reply is that with Samyaktva the
kshayopasham of karmas obscuring gyan Chetana is concomitant. In all three
Samyak Drishtis the experience of Gyan Chetana is similar and all three are
Nirvikalpa Samyak Drishti.
1704. Shloka- These
Gyan Chetana etc. other qualities are found in all the Samyak Drishti Jivas
from 4th gunasthana onwards.
Bhavartha- The labdhi
form Gyan Chetana is always existent with Samyak Drishtis. The clarification of
Upayoga form Gyan Chetana is as follows- The Samyak Drishti belonging to 4th
gunasthana has own experience for a small Antarmuhurta period and recurs after
long period. The experience of DeshaVrati is for longer AntarMuhurta and recurs
after small period. The own experience of Sarva Virati is for long Antar
Muhurtaa and attained with Dhyan also and recurs after short period again and
again. Form 7th these manifestations which occurred as own
experience form remain in experience form only. As the time progresses the
manifestations and experience keeps growing in quality form. This continues
till 12th gunasthana. 13th is completely Gyan Chetana
form only.
1705. Shloka- Own-direct-experience-gyan ,
vairagya, differentiating knowledge etc. qualities are attained subsequent to
Samyak darshan as a rule and are existent from 4th onwards.
Bhavartha- After Samyak
Darshan the differentiating knowledge etc. supreme qualities are attained -not
otherwise. Further those qualities which are attained along with Samyak darshan
are good qualities. Without Samyak Darshan the qualities may though be called
as good but in reality they are not good. Below 4th the
differentiating knowledge etc. qualities are not attained either.
1706. Shloka- Although Chetana is one only but according to Agam it has three divisions
and accordingly the jiva is described by
holder of those Chetana.
Bhavartha- Chetana has
divisions of Karma Chetana, Karma phal Chetana and Gyan Chetana. The first two
occur along with Mithyatva and third along with Samyak darshan.
Continued….
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