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 14th 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…
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