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…