MokshMargPrakashak…..01

 

(Illuminator of the Path to Salvation)

Preface

If I am asked that which is the most suitable book which a beginner interested in Jain philosophy should read, I would unhesitatingly recommend MokshMargPrakashak as the book to read since it would lay a solid foundation of the subject. On the other hand MokshMargPrakashak is a granth which describes very advanced philosophical matters at the same time. It was extensively quoted by shri Kanji Swamyji in his Pravachans on all the Paramagams. Unfortunately this granth is incomplete and it is estimated that the author Pandit Todarmalji had intended it to be a gigantic shastra which would have been several times the size of the granth presently available.

 Pandit Todarmalji was born sometime around 1720 AD  and died under mysterious circumstances around  1766 AD. At the time  of his death, Moksh Marg Prakashak was being written hence it remained incomplete. Pandit Todarmalji was a great scholar of Jain Philosophy and he had written several shastras in commentary form explaining the subject in simple local language of those times. The most notable amongst these is Samyak Gyan Chandrika which is a commentary on Gommatsar. Labdhisar and Kshapanasar and deals with extremely complex parts of Karanauyoga which he has described in local simplified language. Interestingly he has translated them from Kannada script which he had to learn to study the subject. This itself was an extraordinary achievement for a person living in Northern India. Besides this, he wrote commentary on  Triloksaar which is a shastra dealing with the Jain Geography and commentaries on Atmanushasan and Purushartha Siddhi Upaya. Artha Sandrishti Adhikar authored by him is an extraordinary contribution towards Jain  Mathematics which uses language of symbols to denote the complex Jain   representation of numbers in various stages of spiritual development. Further he had written a small but extremely important letter known  as Rahasya Poorna Chitthi which was in reply to a letter received by him  asking questions on the  form of meditation.

In the limited period of his life his contributions towards Jain philosophy are enormous and not surprisingly he is addressed as Acharya kalpa which implies being like an Acharya even though he was a householder.  People used to throng to listen to his discourses in Jaipur at those times and used to wonder upon the extent of his knowledge.

This  incomplete book starts with the first chapter of Introduction on the forms of Arahant, Siddha, Upadhyaya etc. concluding  with the objective of the granth along with form of speaker and listener. The second chapter describes the form of the worldly state being experienced by all the Jivas due to bondage of Karmas The third chapter deals with the miseries suffered in the world by different jivas and its possible remedy in the form of Moksha.   The fourth chapter narrates the form of Mithya darshan-Gyan-Charitra being practiced by the jivas . The fifth chapter describes the different philosophies being followed by jiva and refutes them one by one. Sixth chapter negates the forms of Kudeva-Kuguru-Kudharma being practiced by jiva. The seventh chapter is an important chapter which highlights the mistakes being practiced even by Jain followers in the form of NishchayaBhas and VyavaharaBhas etc. The eighth  chapter briefly describes the various means which are used in Jainism for preachment in the form of four Anuyogas. The last ninth Chapter appears to be truly the beginning of the granth by laying out the form  of Moksha Marg and the means for Samyak Darshan. Even though the book is incomplete it lays down the principles which should be followed by the layman for practicing dharma and mistakes to avoid hence in that respect this granth is invaluable. By reading it one is surprised by the extent of knowledge Pandit Todarmalji had and to what extent he had studied the contemporary shastras. Considering his period and knowing the means which were available for writing  and communicating , it can be easily concluded that his knowledge was phenomenal.

In my opinion the extent of  his knowledge gives us a glimpse of what the knowledge of omniscient would be like, which  further  consolidates the belief in omniscience.

 

First  Chapter 

  Peeth Bandh Niroopan ( Introduction )

Now the MokshMargPrakashan named shastra is being written-

Firstly Mangal Namokar Mantra is invoked –

 Namo Arahantanam, Namo Siddhanam, Namo Ayariyaanam|

 Namo Uvajjhaayanam , Namo Loye SavvaSahoonam ||

It means – Obeisance to Arahantas, Obeisance to Siddhas, Obeisance to Acharyas, Obeisance to Upadhyayas, Obeisance to all the Sadhus of the Lok.

Since here Namaskar is offered in obeisance  hence its name is Namaskar Mantra.

Now the one who is offered Namaskar, his  form is contemplated upon.

Form of Arahantas

Firstly the form of Arahantas is considered-

The one who  renouncing householdership, embracing Muni dharma, destroying four ghati karmas by the means of own nature, was stationed in infinite foursome form ; by means of infinite gyan, who knows all the jivas etc. dravyas along with their infinite guna-paryayas, simultaneously  specifically in direct manner ; who views them in samanya form by means of infinite darshan; who has such  capability by means of infinite veerya; who experiences perturbation free bliss by means of infinite sukh.

Further, who devoid of all the raga-dwesha form corrupted bhavas absolutely, have manifested in peaceful flavour form and being free from all the thirst-hunger form blemishes have attained the state of Deva amongst the Devas, and who have Param-Audarik Sharir (body) devoid of all  weapons-clothes  free of symbols of detestable bhavas of anger-desire etc. and with whose words the dharma-teerth  flourishes in the lok ; who are the  means for the benediction of the jivas and on account of worldly jivas considering them  to be Prabhu form , conjunction of different kinds of miracles and grandeur is attained by them and whom for  their own benefit Ganadhar-Indra etc. supreme jivas venerate.

-          Such Shri Arahant Devas are venerable in every possible way. Obeisance to them by us.

Form of Siddhas

Now the form of Siddhas is contemplated upon-

Who renouncing householder state, with the means of Muni Darma, upon destruction of four Ghati karmas, revealed infinite foursome nature and after sometime with destruction of four Aghati karmas also, abandoning Param-Audarik Sharir also, having nature of upward motion, were stationed at the peak of the Lok;  where with elimination of relationship with all the other dravyas, the salvation state was attained and were stationed having Atma Pradesh of the shape of Purush(male)  form and whose bodies were  slightly smaller than the last worldly body.

Whose opponent karmas have been destroyed; hence all Atmik-Gunas of the form of Samyaktva-Gyan-Darshan etc. have completely attained own nature; who have no relation with NoKarmas hence all Amoortattva etc. Atmik Dharmas have been revealed and whose bhava karmas have been eliminated, hence manifestation is in Shuddha blissful nature form; with whose Dhyan the Bhavya Jivas attain the knowledge of own dravya-other dravya  and corrupted bhava-swabhava bhavas, by means of which  their practice for becoming same as those Siddhas is carried out; who is like mirror form for displaying the  desirable such own shudddha nature and who has achieved all that has to  be achieved; therefore they remain thus for infinitely endless period.  

-          Such manifested ‘Shri Siddha Bhagwan’ is offered our Namaskar.

Samanya Form of Acharya-Upadhyaya-Sadhu

Now the nature of Acharya-Upadhyaya-Sadhu is observed-

The one who being detached, renouncing all possessions, adopting shuddhopayoga form Munidharma, experiences himself within self by means of that shuddhopayoga internally; who does not have spirit of oneness with other dravyas  and believes the gyan etc. swabhava only to be his own; who does not have affection towards other bhavas and the other dravyas and their swabhavas which are reflected in his gyan ; them they know only but do not indulge in raga-dwesha by considering them as good or bad.

Body has different states, different external nimittas are present but they do not consider them as sukh-dukh. Whatever applicable external activities for self, they perform  to the extent  possible but do not forcibly try to do them and do not make their Upayoga wander too much. Being detached they adopt inactive attitude and  due to fruition of weak raga, shubhopayoga also occurs.  They are affectionate towards these external means for shuddhopayoga  but knowing the raga bhava to be despicable, they wish to eliminate them and due to lack of fruition of strong kashaya, the himsa etc  form ashubhopayoga manifestation is not existent at all.

With such internal state they are externally Digamber with peaceful countenance. They are free of activities of body like preening etc., reside in forest etc., practice 28 prime qualities without break, tolerate 22 hardships, respect 12 types of tapas, sometimes adopting Dhyan posture they are stationary like an idol; sometimes they engage in study etc. external dharma activities; sometimes they are carefully engaged in the suitable food taking-moving etc. activities for maintenance of the body which are applicable for Munis.

-          Such are Jain Munis , all of them have such state.

Form of Acharya

Out of them, those who have attained the prime status on account of superiority of Samyak Darshan-SamyakGyan-Samyak Charitra thus being leader of the sangh; who  are primarily engrossed in nirvikalpa Swaroopacharan only; who sometimes, upon observing other jivas desirous of dharma, with spirit of compassion due to fruition of bit of raga, give them dharma preachment; those desirous of ordination are given ordination and those who reveal their mistakes, they offer them repentance for purification.

-          Enabling conduct in such manner are ‘Acharya’; Namaskar to them.

Form of Upadhyaya

Who are knowledgeable of several Jain shastras; are authority in Sangh for teaching-studying and those who knowing the applicable meaning  of all the shastras, with concentration, engross in own nature and if sometimes due to fruition of bit of Kashaya, if the upayoga does not remain steady  then they themselves study those shastras and teach other dharma followers also.

-          Engaged in teaching such Bhavyas who are nearing Moksha are Upadhyaya, our Namaskar to them.

Form of Sadhu

Further without attainment of these two posts, all others who are holder of Muni state and who engage in own Atma Swabhava; e.g.- own upayoga believing other dravya to be good or bad should not get involved , in such a way they practice their Upayoga and externally they engage in Tapa etc. activities which are means to it externally  and sometimes engage in Bhakti Vandan etc, form of activities.

-          Holder of such Atma swabhava  are Sadhu, to them our Namaskar is offered.

Reason  for Veneration

In this way the ‘form’ of these Arahant etc. is Veetrag-Vigyan form. Due to that only the Arahant etc. have become highly venerable since from aspect of Jiva Tattva all the jivas are identical but on account of raga etc.  form corruption and limitations of gyan the jiva are disgraceful while due to  lack of ragas etc. and greatness of gyan they are venerable. Here Arahant-Siddhas have complete lack of ragas etc. and the great ness of gyan is specific hence the complete veetrag-vigyan bhava is applicable; and for Acharya, Upadhyaya and Sadhus the lack of ragas and greatness of gyan in partial form results in possibility of partial Veetrag-Vigyan. Therefore these Arahant etc. should be known to be highly venerable.

Further , these Arahant etc. states should be known to be in this way- Primarily it should be known to be that of Tirthankara and in secondary form to be that of all Kevalis. They are known as ‘Arahant’ in Prakrit language and as ‘Arhat’ in Sanskrit  language–and beyond fourteenth gunasthana they should be known as ‘Siddhas’.

Further, those who have attained Acharya title, whether they are in sangh or practice Atma Dhyan alone or are Ekal-Vihari ( practicing alone) or amongst Acharyas also they have attained Primary status  hence are holder of Ganadhar status – they are all named as ‘Acharya’.

Further, studying -teaching is carried out by other Munis also , but those who have attained the Upadhyaya status given by Acharyas, they only in spite of being engaged in Atma-dhyan etc. activities are called as ‘Upadhyaya’.

Those who are not holder of title , all such Munis should be known as holder of Sadhu sangya ( name).

Here such rule is not existent that with Panchachars the Acharya title is given, study-teaching results in Upadhyaya title, practice of prime qualities result in Sadhu title since these activities are common to all the Munis but from aspect of Shabda Naya their word meaning is carried out thus. From aspect of Samabhiroodha naya the Acharya etc. name is given to the  status only . Just as from aspect of Shabda naya the one who moves is called a cow, there the movement is carried out by Manushya also, but from aspect of Samabhiroodha naya the name is given to that paryaya. In  the same way it should be understood.

Here before Siddhas the Arahants were venerated, what is the reason for it?- this doubt is generated.

Its answer is as follows- The veneration is offered from aspect of attainment of our objective. Here from Arahants the objective of preachment etc. is specifically served ; hence they are venerated first. In this way the form of Arahant etc, is contemplated upon, since by contemplation of form, specific purposes are served.

Further, these Arahant etc. are called as ‘Panch Parameshthis’ since those who are most favourite are named as ‘Parameshta’. The group of five such Parameshta is called as ‘Panch Parameshthi’.

Further, Rishabh,  Ajit, Sambhav, Abhinanadan, Sumati, PadmaPrabh, Suparshwa, ChandraPrabh, PushpaDant, Sheetal, Shreyan, Vasupujya, Vimal, Anant, Dharma, Shanti, Kunthu, Ara, Malli, MuniSuvrata, Nami, Nemi, Parshwa,  Vardhaman- named ‘Twenty four Tirthankara’ , have been leaders of the present Dharma Tirtha in this Bharat Kshetra. Specifically worshipped by Indra etc. in Garbh-Janma-Tapa-Gyan-Nirvana Kalyanaks , they are now stationed in Siddhalaya, our Namaskar to them.

Further, Seemandhara, Yugandhara, Baahu, Subaahu, Sanjatak, SwayamPrabh, Vrashabhanan, Anant Veerya,  SoorPrabh, VishalKeerti, Vajradhar, Chandranan, ChandraBahu, Bhujangam, Ishwara, NemiPrabhu, Veersen, MahaBhadra, DevaYash, AjitVeerya- named these ‘Twenty Tirthankara’ are stationed in Panch Meru related Videh Kshetras at present along with Keval Gyan, our Namaskar to them.

Although in ‘Parameshthi’ word these are implicit, even so, in present period realising their importance, they have been offered Namaskar separately.

Further, the uncreated Jina idols which are existent in three loks; the properly created Jina idols which are existent in Madhya Lok, by whose darshan etc. without dharma preachment, other objectives of self are served, just as with darshan etc. of Tirthankara Kevali’s is served, like that it occurs; hence our Namaskar to those Jina idols also.

Further, in accordance with the divine preachment of Kevali, Ang-shastra created by Ganadhara, the granth etc. created by Acharyas etc .  in accordance with them- all these are jina vachan ; which are recognised by the symbol of Syadvad; they are non controversial by logical path, hence are Pramanik (true) ; they are cause for Tattva Gyan for  Jiva , hence are beneficial; therefore our Namaskar to them.

Further, Chaityalaya, Aryika, supreme Shravak etc. dravya, Tirtha Kshetra etc. Kshetra, Kalyanak – kaal etc. kaal and jewel trio etc. bhava; which are worthy of my Namaskar, I offer my Namaskar to them and those who should be respected , I offer them respect suitably.

In this way by offering veneration to favourites, the Mangal has been carried out.

Now, how those Arahant etc. are favourites? This is considered-

By means of which the sukh is generated and dukh is eliminated, that act is called objective and by means of which the objective is served, that only is desirable, hence at this occasion for us , the attainment of Veetrag – Vigyan only is objective since by means of it the perturbation free real sukh is attained and all restlessness form dukh is destroyed.

The serving of objective by Arahant etc.

Further, this objective is served by Arahant etc. How? This is considered-

The manifestations of Atma are of three kinds- Sanklesh ( perturbed) ,  Vishuddha (pure) and Shuddha ( highly Pure).

The strong kashaya form is Sanklesh ( perturbed) , weak Kashaya form is Vishuddha, and without Kashyaya is Shuddha .  There harmful to own swabhava of the form of Veetrag-Vigyan, the Gyanavarana etc. Ghati Karmas  are strongly bonded due to Sanklesh ( perturbed) manifestations and with vishuddha manifestations weakly bonded  and if the vishuddha manifestations are strong then the strong bondage which was accrued in the past is also weakened. With the Shuddha manifestations the bondage does not accrue ; instead only Nirjara is attained.

The bhavas of worshipping of Arahant etc. occur with weakness of Kashaya hence they are Vishuddha Manifestations. Further, they are means for elimination of Kashaya ; hence are cause for Shuddha manifestations. With such manifestations the Ghati karma is weakened and easily Veetrag-Vigyan gets revealed; to the extent it is weakened, to that extent it is revealed.

In this way with Arahant etc., our objective gets served.

Or, observing the shape of Arahant etc. or contemplation of their form or hearing their words or being nearby or manifesting in accordance with them etc. form activities, being nimitta immediately, weaken the ragas etc. and generate specific knowledge of jiva-ajiva etc. ; hence this way also with Arahant etc. the objective of Veetrag Vigyan form is served.

Here someone may ask that with these activities such objectives may be served, but do they also serve for such objectives wherein the sensual pleasures are generated and the dukh is eliminated ?

Its answer- Those Vishuddha manifestations of worship etc. form towards Arahant etc. result in bondage of punya-prakriti of sata (vedaniya) of aghati karmas and if those manifestations are strong then they weaken the asata(vedaniya) etc. pap-prakriti bonded in the past or, by destroying them manifests in punya-prakriti form and with the fruition of that punya, automatically materials for sensory pleasures are obtained and with elimination of pap, automatically the materials for cause of dukh get removed.

In this way this objective is also served by them.

Or, Devas etc. are bhakta of Jina order, who provide the materials of sensory pleasures to that bhakta purusha and remove the materials which are cause for dukh.

In this way also this serving of such objective is carried out by those Arahant etc. but with such purposes , no benefit to self is accrued since this soul , believing good or bad in external materials with Kashaya bhavas , himself imagines sukh-dukh. Without Kashaya the external materials are not provider of any sukh-dukh , and Kashaya is totally perturbing ; therefore ‘desire for senses generated sukh and being scared of dukh ‘ – this is delusion.

Further, carrying out Bhakti of Arahant etc. with such objectives , on account of strong Kashaya, results in Pap bandh only; hence it is not worthwhile for self to be interested in such objectives. With the Bhakti of Arahant etc., such objectives are automatically served.

In this way Arahant etc. are considered to be most favourite.

Those Arahant etc. only are supreme Mangal ; with Bhakti-bhava towards them param-mangal is attained. ‘Mang’ means sukh , whom it ‘lati’ means brings; or, ‘Mm’ means ‘pap’ it ‘galayati’ means dissolves, such is Mangal. In this way by them both of these objectives are served; hence they are param-mangal.

Reason for carrying out Mangalacharan

Here someone asks- what is the reason for carrying out Mangal in the beginning of the Granth ?

Its answer- So that Granth may be completed successfully without any hindrance due to pap; hence in the beginning Mangal is invoked.

Here argument- The other faith people do not perform Mangal in this way, even then their Granth are seen to be completed without hindrance;  what is the means  there?

Answer- The Granth written by other faith people incorporates opposite meanings flourishing Mithyatva and Kashaya bhavas with strong fruition of Moha; hence their hindrance free completion would occur without such Mangal only. If with such Mangal the Moha weakens , then how can such  converse activity be performed?

We also write Granth , wherein we shall incorporate the meanings nourishing Veetrag Tattva Gyan which are cause for weakness of Moha. Its successful hindrance free completion would occur with such Mangal only. If such Mangal is not performed then Moha would be strong and then how can such good activity be completed?

Further, he says- Be it so , but some  one does not do such Mangal and he is also seen to have sukh; the fruition of pap is not seen whereas someone does such Mangal and he is not seen to have sukh and fruition of pap is seen; hence how can the Mangal be there?

To him it is told- The Sanklesh-Vishuddhi manifestations of Jivas have different types, due to them previously bonded karmas over different periods, fructify at the same time. Just as someone had collection of lot of wealth in the past, he appears to be wealthy even without earning at present and no loans are seen ; whereas the one who has lots of loans in the past, for him in spite of earning a great deal, only loans are seen and wealth is not seen. But upon consideration the earning is cause for wealth only and not cause for debts.

In the same way the one who has bonded with lot of punya in the past, for him without such Mangal also, sukh is seen  and fruition of pap is not seen. Whereas one who has bonded with lot of pap in the past, for him in spite of performing Mangal , the sukh is not seen and fruition of pap is seen. But upon consideration such Mangal is means for sukh only and not for pap fruition.

In this way above described Mangal serves to be Mangal.

Further, he says – Accepted , but the Devas etc. who are bhakta of Jina order, they did not assist the one performing Mangal, nor did they punish the one not doing Mangal, what is the reason for that?

Its answer- The prime reason for the sukh-dukh of jivas is fruition of own karmas , in accordance with that external nimitta are attained ; hence the one whose pap is under fruition, for him the nimitta of assistance does not occur and for the one whose punya is under fruition, for him the nimitta of punishment does not occur.

How that nimitta does not happen, is told- The Devas etc. do not know all simultaneously with Kshayopasham Gyan ; hence the knowledge of the one performing Mangal and not performing Mangal  occurs to some Deva only  at some time ; hence if the knowledge is not there then how can they be assisted or punished and if knowledge is there , then  if they themselves have very weak Kashaya, the manifestations pertaining to  assisting or punishing do not occur at all and if strong Kashaya is there then the affection towards Dharma is not there. These deeds require medium Kashaya form manifestations and if such is not own capability then how can it be done?

In this way the nimitta for assisting or punishing does not occur.

If own capability is there and with fruition of medium Kashaya with dharma affection form such manifestations are there and at that time if they know the deed of other jiva in dharma-adharma form , then some Devas assist some Dharmatma or punish some Adharmi. In this way there is no rule pertaining to such Karya- such clarification is provided.

Know this – The desire for sukh to occur, dukh to not occur, to get assistance, to inflict dukh, are Kashaya forms and is cause of misery in immediate or future periods; hence abandoning such desire, being desirous of Veetrag-Vigyan only we have carried out Mangal of the form of Namaskar etc.  to Arahant etc.

Continued…

GRANTH RAJ SHRI PANCH DHYAYI….45 ( Last Part)

 

Asanyam Audayik Bhava 1881-1905

Cause for Asanyam bhava and establishment of its Audayik nature

1881.Shloka-  Asanyam-ness is also Audayik bhava of the soul since it is generated by uniting with the fruition of Charitra Moha karma.

Bhavartha- Asanyam (Asanyat) bhava is also Aduayik bhava of soul generated by uniting with the fruition of charitra moha. It is to be noted that with progressive weakness of charitra mohaniya karma the Asanyat bhava also keeps reducing . Just as upto 4^th gunasthana there is absolute Asanyat bhava since there is fruition of Apratyakhyanavarana Kashaya and with its fruition the partial Sanyam cannot be attained. In 5^th gunasthana there is partial Sanyam – remaining is Asanyam. In 6^th to 10^th there is total Sanyam but Asanyam bhava is present without knowledge . In 12^th the charitra guna is totally pure hence complete Sanyam is there and charitra moha is totally destroyed.

Note- The fraction in which jiva unites with the fruition of karmas , that fraction is called as Vipak ( ripened) Uday (fruition) of karma and the fraction in which without uniting jiva remains knower of own nature , in that fraction the karmas under fruition are called as Nirjara – destruction of the form of lack of fruition – non fruition form Upasham – or destruction. This is the rule of nature. From aspect of Vyavahara naya the knowledge of both  nimitta and naimittik are imparted and for that the statement is made from aspect of primacy of nimitta. Although from primacy of nimitta karya is carried out but jiva has to carry out raga, dwesha, moha in accordance with karma fruition, it is never so. Hence the vyavahara statement is not nature of jiva but the procedure is that of giving credit to nimitta.

Two divisions of Sanyam – Vyavahara and Nishchaya Sanyam

1882. Shloka- From aspect of Kriya (Vyavahara) the Sanyam is of two types or in detail 12 types . The attainment of Shuddha atma is inactive Sanyam ( Nishchaya Sanyam- real Sanyam).

Bhavartha- Sanyam bhava has two divisions. One is Nishchaya Sanyam and other is Vyavahara Sanyam. In the soul the fraction in which the charitra guna has been purified in the form of absence of Shubha Ashubha vikalpa form activity  by taking recourse to Shuddha Atma i.e. it has become free of Moha and misery – free of raga, dwesha, moha – that is Nishchaya Sanyam. This is soul attainment form in the paryaya since soul is inactive by nature and its inactivity only is Shuddha bhava. That is Nishchaya Sanyam. It is attained by Gyanis.  This begins with 5^th gunasthana .

Active Sanyam is Shubha activity form having two divisions- one is Sanyam of senses and other is Sanyam of jivas. Further each has six divisions. Prevention of Five senses and sixth mind constitute the sensory Sanyam.  The protection of five sthavar and one trasa jiva constitute 6 types of Jiva Sanyam. In this way 12 extended divisions exist. They are called Vyavahara since senses are other dravya and other jivas are also other dravya. In reality I cannot protect them – this the gyani knows internally.  Externally since he has renounced ashubha bhava and there is no ashubha tendency in senses, there fore it is said that the gyani has attained sensory Sanyam. In the same way the gyani has naturally disinterest towards sensory subjects and due to those subjects the himsa of jivas which used to accrue also gets prevented. Hence due to lack of jiva himsa, it is called as jiva Sanyam. In Sensory Sanyam and Jiva Sanyam the Shuddha bhava fraction belongs to Nishchaya Sanyam . The fraction pertaining to renunciation of ashubha and conduct of Shubha form bhavas are Vyavahara Sanyam. That Shubha vikalpa is definitely Asanyam form but from aspect of avoidance of ashubha it is called as Sanyam in Agam and tradition in Upachar sense. Therefore the lack of Vrita is Asanyam and Vrita (Shubha Vikalpa) is called as Sanyam in Vyavahara. The other name of Vyavahara Sanyam is Active Sanyam. It is described first-

First Senses Restraint  named Active Sanyam

1883. Shloka- Gyani having Nishchaya Samyak Darshan and partial veetrag bhava attains Sanyam named Senses Restraint of the form of restraint of five senses and mind. This is called as the first Sanyam

Bhavartha- Gyani does not have ashubha activity pertaining to five senses and sixth mind by himself to certain extent- to that extent he is said to have Sanyam of the six types of senses.

Second Life Protection named Active Sanyam

1884. Shloka- Gyani having Nishchaya Samyak Darshan and partial Veetrag bhava has Sanyam named as Life Protection Sanyam for the protection of five sthavars and trasa jivas. This is second Life Sanyam.

Bhavartha- The gyani does not have any ashubha activity towards   killing of jivas of six body forms- that is called as six types of life Sanyam.

Doubt

1885. Shloka- What is the restraint of senses and mind in reality and what is life protection of sthavar and trasa jivas ? ( What is the form of these two active Sanyam ?)

Answer 1886-1888

Form of Indriya Sanyam ( senses Sanyam)

1886. Shloka- Your doubt is valid. The gyan attained by means of senses with substances as subject – that is not cause for Asanyam but on account of contact  between senses and substances, the raga-dwesha-moha form manifestations towards those substances are Asanyam form – their prevention is Sanyam. Thus upon contact of senses with substances, the prevention of raga-dwesha-moha manifestations is Sanyam.

Bhavartha – This active  Asanyam and Sanyam are related mainly with 5^th and 6^th gunasthana. Where the jiva is Chhadmastha and his gyan engages in knowing other  substances by senses using knowledge then that is not called Asanyam since the relation between senses and substances is without desire form raga for merely knowing the substances and its prevention is also not called Sanyam. However when the jiva has desire towards sensory subjects and with desire of enjoyments the senses engage towards other substances – then that is called Bhava Asanyam and prevention of sense activity by means of Veetragata and restraint of desires by inner contemplation is called as Sanyam.

Bhavartha (again)- It is alright. The sense knowledge is Kshayopashamik Gyan. For this reason it is not called Asanyam since knowing the substances is paryaya of  gyan but not corruption of gyan. Asanyam is name of corruption- not name of Gyan. The raga-dwesha form manifestation of  gyan by carrying out raga etc. form buddhi in the subjects of the senses only is Asanyam. The prevention of buddhi of raga etc. form towards those subjects only is Sanyam.

Form of Jiva Sanyam

1887. Shloka- Non engagement of mind, speech, body towards killing of trasa and sthavar jivas is called as Life protection form Jiva Sanyam.

Characteristics of Asanyam Bhava

1888. Shloka- In this way where the above described both types of Sanyam are non existent – that is Asanyam named bhava which is Audayik bhava.

Bhavartha- In these sutras the sense Sanyam and life Sanyam named two types of Sanyam are described. That Sanyam bhava is Kshayopashamik, Aupashamik and Kshayik bhava form and non existence of that Sanyam is Asanyam Bhava. This bhava is generated by uniting with the fruition of karmas hence is called Audayik bhava.

(a) Contrary to uncorrupted soul contemplation the non Vrita manifestation form corruption is called Avirati or Asanyam

(b) Engagement of five senses and mind towards sensory subjects and Himsa etc form paps is also called as Avirati or Asanyam.

Doubt

1889. Shloka- What is the difference between the Asanyam bhava and Kashayas since both are paryaya of charitra moha?

Bhavartha- The disciple says that Asanyam bhava is also vibhava paryaya of charitra guna and Kashaya is also vibhava paryaya of charitra guna. In Asanyam also the fruition of charitra moha is nimitta and in Kashaya also the fruition of charitra moha is nimitta. Then both bhavas are one thing only. Is there a difference?

Answer 1890-1896

1890. Shloka- You have valid doubt. Uniting with fruition of charitra moha it results in two types of karya – Asanyam and Kashaya.

Bhavartha- It is true that Asanyam and Kashaya are two different types of bhavas of soul but the nimitta for both is fruition of charitra moha. How? It is explained –

1891. Shloka- Uniting with fruition of Charitra Moha anger etc. sixteen Kashaya bhava and nine nokashaya named bhavas are produced neither less nor more.

1892. Shloka- Joining with fruition of Anantanubandhi result in loss of Samyaktva and uniting with fruition of Apratyakhyan the Sanyat-Asanyat gets lost.

1893. Shloka- Uniting with fruition of Pratyakhyan Kashaya the Sanyam is destroyed. With Sanjwalan and NoKashayas the Yathakhyat Sanyam can not be attained.

1894. Shloka- In this way this is entire description of the cause effect of Kashaya Nokashaya  and Sanyam Asanyam both. ( It reveals the cause effect bhava of both ) Kashaya Nokashaya have cause effect relationship with Asanyam. Appropriate Kashaya are cause and accordingly Asanyam is effect and their absence has cause effect with Sanyam. As per the custom of Gunasthana ( according to enhancement of purity) the lack of appropriate kashaya is cause and accordingly attainment of Sanyam is affect.

Bhavartha- Kashaya have two divisions. Kashaya and Nokashaya. Kashaya have 16 divisions Anantanubandhi, Apratyakhyan, Pratyakhyan and Sanjwalan related anger, pride, deceit, greed. Nokashaya have nine divisions – laughter, like, dislike, sorrow, fear, aversion, female. Male and neuter gender. In this way Kashaya have 25 divisions.

Description of cause-effect- Nimitta or state of karma is called as cause and the naimittik vibhava bhava of jiva is called effect. It is as follows- The fruition of Anantanubandhi Kashaya is cause and Mithyatva bhava of jiva is the effect. Fruition of  Apratyakhyan Kashaya is cause and non attainment of partial Sanyam bhava or attainment of Asanyam is affect. Fruition of Pratyakhyan kashaya is cause and non attainment of total Sanyam or attainment of partial Sanyam is effect. The fruition of Sanjwalan is cause and non attainment of Yathakhyat Sanyam is effect.

All this is description of vibhava manifestation of Charitra Guna and state of karmas i.e. the nimitta-naimittik relationship.

In the fruition of Anantanubandhi anger etc. the fruition of remaining Kashaya and nokashaya also exists. In the same way in the fruition of Apratyakhyan anger etc. the subsequent Kashaya and Nokashaya also exists.

With this it is established that up to  4^th gunasthana complete Asanyam Bhava is present and in later gunasthanas , till the kashayas are not eliminated completely, till then due to fruition of specific Kashaya resulting in lack of specific charitra in the form of partial Asanyam. Hence although in Kashaya and Asanyam both the nimitta is charitra moha karma even then in both there is mutual cause effect bhava in samanya and vishesh form. Kashaya is cause and Asanyam is effect. Another logic is that in charitra moha karma there are two divisions of shakti of the form of Kashaya and Asanyat form –

1895-6. Shloka- Charitra moha karma in spite of being one has two types of shakti in nature. One is that of Asanyat-ness and other is that of Kashaya-ness.

Bhavartha- Many items in the world have two types of shakti. For example rice causes  cold as well as dryness. In the same way some karma has only one type of shakti and in some other it is of two types. Just as in Mithyatva karma only destruction of Samyaktva form  shakti is there, but in Anantanubandhi both Samyaktva and Swaroop Acharan get destroyed. In the same way these Prakriti are nimitta for Kashaya as well as Asanyam.

Now disciple enquires that instead of accepting two shakti of charitramoha , if instead of 25, 26 divisions be accepted then what is the harm. Thus 25 are nimitta for Kashaya generation and one Asanyam or Sanyamavaran Prakriti would generate Asanyam.

Doubt

1897. Shloka- If Kashaya and Asanyat are both divisions of Charitra Moha then logically the Prakriti of Charitra moha should be considered to be 26 instead of 25 ?

Bhavartha- According to number of shakti the karma has that many divisions. If charitra moha has two types of shakti then totally there should be 26 divisions including the Asanyat bhava.

Answer 1898-1903

1898. Shloka- It is alright. Depending upon the types of Karamana Varganas of different family, accordingly the divisions are counted.

1899. Shloka- But here such Karmana Verganas of different family are not there only shakti of different types is there.

Bhavartha- It is not right to believe the numbers of charitra moha as 26 since the way anger etc. have different types of karmana varganas of different family- in the same way charitramoha does not have karmana varganas which destroy Sanyam. So long as karmana varganas of different family are not there , till then charitramoha cannot be considered as having that many divisions of Prakritis. Like Anantanubandhi the charitramoha has two types of shakti of Kashaya and Asanyam nature only .

Characteristics of Kashaya bhava and Asanyam Bhava

1900. Shloka- The characteristics of Kashaya are corrupted bhavas of the nature of anger, pride, deceit , greed and veda etc. The bhavas of jiva without Vrita are Asanyam. On account of Asanyam bhava the jiva cannot adopt anuVrita or Maha Vritas or eight primary gunas and cannot renounce their transgressions. In this way Kashaya and Asanyam have bhavas of different category.

1901. Shloka- The cause for this duality ( Kashaya bhava and Asanyam bhava) is two types of shakti of Charitra Moha karma. It does not have shakti of another karma.

Both are together

1902. Shloka- Kashaya and Asanyam Bhavas are together only since on account of fruition of CharitraMoha karma having  two types of shaktis, such is the result.

Kashaya and Asanyam do not have different kaal. At the same kaal in uniting with the fruition of Charitra Moha having  both shakti, the Kashaya and Asanyam are seen to be together upto 4^th gunasthana. Subsequently also it should be understood suitably.

1903. Shloka- The fruition of single karma having two types of shakti is the nimitta cause for generation of two types of bhavas in the jiva – in this context there is example also of Anantanubandhi karma – which effects both darshan and charitra – thus having two types of destroying shakti.

Bhavartha- Just as destruction capability of Swaroopacharan charitra and Samyaktva together is present in Anantanubandhi karma – in the same way the Charitra Moha has nimitta form shakti of Kashaya and Asanyam.

The disciple had asked that there should be 26 divisions instead of 25. The answer is given that Karmana varganas have different types of Paramanus which decide. The Omniscient has seen in his knowledge charitra mohaniya as having 25 types of paramanus only and not more. However it has dual capability of being nimitta for vibhava bhavas of Kashaya and Asanyam.

Doubt

1904. Shloka- By uniting with the fruition of Apratyakhyanavarana etc. karmas, how destruction of DeshVrita (partial vrita) and MahaVrita etc. take place- how this is told in Agam ?

Bhavartha- By uniting with the fruition of Apratyakhyan, the DeshVrita and by uniting with Pratyakhyan, the Mahavritas are destroyed sequentially. Then why do MahaVrita not occur at the time of fruition of Apratyakhyan since at that time fruition of Pratyakhyan preventing MahaVritas is absent. And if at the time of fruition of Apratyakhyan the fruition of Pratyakhyan is also accepted then why they are said to be fructifying sequentially ?

Answer

1905. Shloka- At the time of fruition of Apratyakhyan the fruition of Pratyakhyan is also present , due to this only at the time of fruition of Apratyakhyan the MahaVrita is not attained and in 5^th gunasthana due to lack of fruition of Apratyakhyan the fruition of Pratyakhyan is present hence it is said to be sequentially fructifying. By saying fruition of Apratyakhyan the fruition of Pratyakhyan is also implicit since it is concomitant with bandh, uday and sattva of ApratyaKhyan, i.e. the without bandh, uday and Sattva of Pratyakhyan the bandh, uday and Sattva of Apratyakhyan is not possible. Therefore in spite of uday of both upto 4^th gunasthana, it is not wrong to call it uday of Apratyakhyan since for the concomitant entities the statement of one incorporates the statement of other.

Here the doubt may be raised that when only one is desired to be used then why Pratyakhyan is not used in place of Apratyakhyan ? Just as with fruition of Apratyakhyan, the bandh of Pratyakhyan occurs then with the fruition of Pratyakhyan the fruition of Apratyakhyan should also be implied.

Its answer is that the fruition of Apratyakhyan and Pratyakhyan have mutual dissimilar pervasiveness since upto 4^th gunasthana the fruition of Apratyakhyan  does not exist without fruition of Pratyakhyan, but in 5^th gunasthana the fruition of Pratyakhyan can remain without fruition of Apratyakhyan also. Hence usage of Pratyakhyan cannot be done in place of Apratyakhyan.

Asiddhatva Audayik Bhava 1906-1908

1906. Shloka- Asiddhatva is Audayik bhava in reality since with fruition of eight karmas together or individually , it has been generated. So long as fruition of eight karmas is there, till then Asiddhatva bhava is there but even with fruition of few karmas also  the Asiddhatva bhava is present. Therefore the Asiddhatva bhavas been said to be karya of each karma individually or all karmas together.

Bhavartha- The meaning of Siddha term is ‘accomplished’.  When something is not accomplished then it is called Asiddha. The Asiddha-hood is present in each worldly jiva . Those who are in extremely undeveloped state- they are anyway unaccomplished but those who have conquered their perversions completely and those who have attained Arhant state- they are also not called as completely accomplished since that state also has  some incompleteness .

Mithya Drishti has fruition of all eight karmas hence it is called Asiddha and in later gunasthanas,  although fruition of some lesser karmas is there sequentially, even then the jiva is not called liberated but Asiddha only. Even 14^th gunasthana also is called Asiddha (worldly). Hence Asiddhatva bhava is also called Audayik bhava.

Characteristics of Asiddhatva Bhava

1907. Shloka- Siddhatva is pure state of soul different from all karmas and revelation of eight qualities of Gyan darshan, Samyaktva, Veerya, Sookshmatva, Avyabadh, Avagah and Agurulaghu.

Bhavartha- The Siddha state is called as Siddhatva  bhava and in the soul existence of degeneration of any category is called as Asiddhatva bhava . From 1^st to 14^th gunasthana the Asiddhatva bhava is present. Then Siddhatva bhava gets revealed. The eight qualities of soul which were getting perverted due to nimitta-naimittik relationship of eight karmas – their complete purification is Siddhatva bhava. The revelation of infinite Anujivi and Pratijivi gunas of soul which is pure Akasah form unblemished state of Jivastikaya is called Siddhatva Bhava which is indivisible Kshayik bhava and is a paryaya.

The despicability of Asiddhatva Bhava

1908. Shloka- In worldly state the Siddhatva bhava cannot be attained hence it is called Asiddhatva bhava. In reality , it is the cause  for all the great calamities.

Bhavartha – It has been told that so long as soul does not attain the eight gunas form state free of eight karmas, it continues to have Asiddhatva bhava which lasts upto 14^th gunasthana.

The Asiddhatva in the soul is some form of perversion only – whether it be Yog generated or due to converse manifestation of Pratijivi gunas- for the soul it is great calamity form. It is hindrance and ignominy. It spoils its beauty and nature. It is despicable. The least amount of Asiddhatbva bhava is derogatory to soul. Only pure Pradesh of Jivastikaya constitute Siddhatva bhava whose glory is beyond words. That is the pure state of soul which is venerable.

Leshya Audayik Bhava

Divisions of Leshya, Cause and establishment of Audayik nature

1909.Shloka-  Leshya are said to be six types. These are considered to be Audayik bhavas since they are generated with fruition of Yog and Kashaya together. They are called Audayik bhava and in its generation the fruition of karmas are definitely nimitta cause.
Bhavartha -Leshya are bhavas  generated with soul vibrating under influence of kashayas. Six types of Leshya Bhavas are 1. Krishna 2. Neel 3. Kapot 4. Peet 5. Padma 6. Shukla. These are six leshya bhavas. First three are Ashubha bhavas and next three are Shubha bhavas. The fruition of Mohaniya karma is nimitta cause. In reality they are Moha bhava only. It primarily describes the activity of Yog i.e. activity of mind, speech, body with Shubha Ashubha bhavas which are called as Leshya in Vyavahara sense. In Audayik bhavas the dravya leshya (colour of body) does not have any role. Bhava leshya is another form of Moha only.

It should be noted that the future ayu and gati are bonded according to own Leshya.

Bhavartha (again )- The activity of Yog tainted with Kashaya is termed as Leshya. It has two divisions Dravya Leshya and Bhava Leshya. The colours of body are called dravya leshya and the vibration form bhavas of soul generated by Kashaya are called Bhava Leshya. Here the subject is that of Audayik bhavas of soul hence dravya leshya has no role. Only Bhava leshya is the subject. Since with activity of yog the Prakriti and Pradesh bandh accrue and with Kashaya the sthiti and anubhag bandh accrues, hence the cause for all the karma bandh are these leshya bhavas only.

The capability to accept karmas is termed as Yog and the shakti responsible for imparting sthiti, and anubhag in them is Kashaya. With intensity of Yog , larger number of karmas are accrued and with weakness of Yog the accrual is weak. But with intense Kashaya the sthiti anubhag is larger while with weak Kashaya it is less.

 

The End

GRANTHRAJ SHRI PANCH DHYAYI ….44

 

Nimitta-Naimittik relation between Jiva and Pudgala karma

1836. Shloka- Hence it establishes that jiva and pudgala karmas have nimitta-naimittik relationship like that of potter with pot.

Bhavartha- When jiva due to his own ignorance forgetting own nature unites with dravya moha form nimitta i.e. makes nimitta to be cause then bhava moha is generated. With that bhava moha as nimitta the karmana varganas manifest into karma form. When jiva indulges in raga again then the same karmana varganas which were bonded with previous bhava moha – they function as nimitta cause. In this way since eternal times bhava moha and dravya moha function in cause -effect form. The same as called as nimitta-naimittik relation between jiva and pudgala.

This is due to own capability individually independently. In reality no one is karta of paryaya of another- this should be known.

In reality in the present paryaya of one samaya  the Kashaya and karma have nimitta-naimittik relationship and not that of jiva.

1837-38 Shloka- From aspect of inner vision the Kashaya and karmas have mutual nimitta-naimittik bhava – not that of jiva with karma since if jiva himself is nimitta for those karmas then jivas are required to be karta for karmas permanently . With this logic no one can attain moksha.

Bhavartha- If the nimitta-naimittik of karma is believed to be with soul dravya instead of Kashaya then it would become the nature of soul dravya and would always remain in soul like gyan guna. With its nimitta the karmas would keep bonding and as a result the world would continue. Jiva would never attain Moksha. Since trikaal gyayak soul is nitya and Kashaya is vibhava bhava of one samaya paryaya, hence karmas have nimitta-naimittik with corrupted paryaya only, not with trikaal dravya. The trikaal dravya is only mass of infinite gunas. It does not have any guna of karma bondage which could be cause for bandh.

Again Bhavartha- From aspect of paryaya Drishti, the bhava of the dravya at any particular samaya – that dravya is said to be one with that bhava. From this aspect  (paryaya aspect) in this sutra the nimitta-naimittik relationship between jiva and dravya karamas have been described but from aspect of Shuddha Drishti (Dravya Drishti) the dravya is said to be trikaal swabhava of infinite gunas collection form while bhava moha is the momentary corruption floating over it. It is paryaya and the cause for bandh is momentary corruption, not swabhava. If it were swabhava then  it would remain forever and with continuous karma bandh the Moksha would have been impossible.  Gyani know this difference and not agyani. Hence from aspect of Agyani the nimitta-naimittik between jiva dravya and karma or Kashaya and karma is one and the same thing. But gyani know this difference that karma is related to corruption and not swabhava. Hence taking recourse to dravya swabhava being Sadhak, they attain Sadhya State  and destroy this relationship. Here author has used Kashaya word as equivalent to bhava moha since in agam the cause of bandh has been told to be Kashaya and yog in place of bhava moha, but the subject is that of bhava moha only here.

Conclusion of Kashaya

1839. Shloka- In  this way the four bhavas named as Kashaya are also accepted as Audayiik since they are vibhava paryaya of charitra guna.

Bhavartha- One may doubt that in 1825-35 this bhava moha is described- What is the relationship of that with Kashaya? The answer is that Kashaya are moha bhava in different form. Bhava moha has two divisions darshan moha and charitra moha . Charitra moha is completely Kashaya form and darshan moha is also Kashaya form in some aspect since anantanubandhi Kashaya is considered as destroyer of samyaktva. Hence in the guise of bhava moha the form of kashaya only has been described. This Kashaya bhava only is the complete disaster and root cause for worldly transmigration. Hence Gyanis should forgo it and take recourse to swabhava. With recourse to own gyayak nature they get abandoned automatically and they do not get produced.

Ling (Veda ) Audayik Bhava 1840-1863

Divisions of Bhava Lings, cause and establishment of Audayik nature

1840. Shloka- The Ling (gender) bhava are three types -purush-stree-napunsak. Since they are produced under the influence of fruition of three divisions of dravya karmas of nokashayas, hence they are really Audayik bhavas only.

Bhavartha- Ling bhava is vibhava manifestation of Charitra guna. The bhava is of three types (1) Purush veda – desire to mate with woman form bhava (2) Stree Veda – desire to mate with man form bhava (3) Napunsak Veda – Desire to mate with stree-purush both form bhava. However he cannot mate with any one and keeps burning with desire of sex.

This was description from aspect of Upadan . Now nimitta cause is described. There is dravya karma named Charitra Moha. It has two divisions . Kashaya Vedaniya and Nokashaya Vedaniya. The one whose fruition is nimitta for the experience of kashayas of the form of anger, pride, deceit, greed , that is called Kashaya vedaniya. The one whose fruition is nimitta for laughter etc. nokashaya – that is nokashaya vedaniya karma. The nokashaya vedaniya has nine divisions. The last three divisions are of karma named Ling. These three karma prakriti are nimitta for three types of bhava veda. Since for the production of these three bhava veda the fruition of these three karmas is cause hence they are definitely audayik bhava. They are vibhava form Vaibhavik bhavas.  Thus in this sutra the description of bhava lings , their divisions, their nimitta reasons is carried out and their audayik nature is established.

The divisions of charitra moha – Kashaya and NoKashaya

1841. Shloka- In Agam the Charitra Moha karma is described having two types -kashaya and nokashaya.

Nine divisions of Nokashaya

1842. Shloka- The nokashaya karma has nine further divisions- 1. Hasya (laughter) 2. Rati (like) 3. Arati (dislike) 4. Shok (sorrow) 5. Bhaya (fear) 6. Jugupsa (aversion) 7. Stree veda (female gender) 8. Purush veda ( male gender) 9. Napunsak Veda (neuter gender).

Establishment of Audayik nature of Nokashayas

1843. Shloka- These nine bhavas are generated under influence of fruition of charitra moha karma hence they are vaibhavik bhava ( Audayik bhava) of Charitra Guna in reality.

Divisions of Ling

1844. Shloka- In accordance with the Agam ( as described by omniscient) , in this world each ling by nature has two divisions of dravya ling and bhava ling .

Bhavartha- Now the audayik bhava of Ling name is described. The word Ling is used for dravya ling and bhava ling. The shape of ling in the body is called  dravya ling.

Cause for Dravya Ling 1845-47

1845. Shloka- The naam karma is like painting having different shades which  is pudgala form without consciousness and produced by fruition of pudgala.

1846. Shloka- That naam karma has two divisions Angopang and Sharir which are inseparable . With fruition of them together the three dravya ling shapes are generated.

1847. Shloka- The shape of the three ling forms is karya of naam karma . This naam karma does not contribute anything to bhava ling.

Bhavartha- With the nimitta of naam karma the shapes of lings in sharir- dravya veda is created. The desire of mating in the bhava of jiva is Bhava Veda. In the Bhava veda the fruition of naam karma does not have any contribution. So long as jiva does not indulge in bhava veda,  only dravya veda does not do anything- it is merely shape. Hence above 9^th gunasthana the vedas have merely dravya shape only.

Bhavartha (again)- In these three sutras it has been told that jiva with body has naam karma as nimitta form. It has two divisions of Sharir and Angopang and due to their fruition and nimitta-naimittik relationship, three types of shapes are created in the body. The three shapes do not have any contribution towards bhava veda since the shapes exist even in Arihant Bhagwan. Hence just presence of dravya ling does not have any effect on bhava ling. It has different reason only.

Cause for Bhava Ling

1848.  Shloka- The definite reason for bhava veda is partial fruition of Charitra Moha karma ( Veda named nokashaya ). The fruition  of any other karma is not the cause.

Characteristics of Purush Bhava Veda and Stree Bhava Veda

1849. Shloka- With the fruition of Purush Veda ( uniting with its fruition) the desire for mating with dravya stree is purush bhava veda and with the fruition of stree veda the desire to mate with dravya purush is stree bhava veda. 

Characteristics of Napansak Bhava Veda

1850.  Shloka- On account of incapability he cannot mate with stree or purush but there is internal burning desire of bhava form – that is the Napanusak Bhava veda under fruition of Napunsak Veda.

General rules of production of Lings

1851. Shloka- Some places the bhava ling is same as the dravya ling and some places the dravya ling is different and bhava ling is different.

The rule for Ling in Deva Gati

1852. Shloka- All the women in  swarga have stree veda only and not differently. All the devas have fruition of purush veda only and not any other.

Bhavartha- The Devas and Devis have bhava veda same as dravya veda.

The rule of Lings in Bhog Bhoomi

1853. Shloka- In BhogBhoomi the women have stree veda and not different while men have purush veda only. There is no other veda possible.

Bhavartha- Like Devas Devis in Bhog Bhoomi also, the veda is similar. In both places the Napunsak Veda does not exist. The dravya and bhava veda is similar for purush and stree vedas.

Rule for Ling in Narak

1854. Shloka- And all Narakis have only Napunsak Veda by dravya and bhava – neither stree veda nor purush veda.

Rule for Lings in Ekendriyas and Vikal Traya

1855. Shloka- In Tiryanch family all ekendriyas have Napunsak Veda. Vikal Traya ( 2-3-4 senses) have Napunsak Veda only. By dravya as well as bhava.

Rule for Lings in Panchendriya Asangyi

1856. Shloka- And 5 sensed  Asangyi triyanch have napunsak veda by dravya and bhava . There is no other veda.

Rule for Lings in Karma Bhoomi 1857-1860

1857. Shloka- In Karma Bhoomi the Manushya and Manushyani, Tiryanch and Tiryanchani have three vedas since the fruition of that form is seen here.

1858. Shloka- Some have dravya purush veda ling while bhava can be any of the three- stree, purush or napunsak veda.

1859. Shloka- Or someone has dravya Napunsak veda  while bhava can be any of the three- stree-purush-napunsak veda. ( In the same way someone may have dravya stree veda and bhava could be any of the three.)

1860. Shloka- There are some for whom the dravya veda remains same lifelong but bhava veda keeps changing sequentially depending upon fruition of karmas.

Rule for sovereignty of Bhava Ling

1861. Shloka- The three bhava vedas are continuously fruition form  depending upon karmas. Those without knowledge are always present while with knowledge are not everywhere.

Bhavartha- The bhava ling are seen  from 1^st to 9^th gunasthana for all worldly jivas. This is general rule. In 7-9^th gunasthana they are without knowledge and not detectable by mati-shruta gyan of jiva . Only knowable to Awadhi, manah paryaya, keval gyan. From 1^st to 6^th both types of bhava veda exist i.e. with and without knowledge.

Result of the Bhava Veda

1862. Shloka- These bhava veda are generated with the fruition of Charitra Moha bhava and being disturbance form they are merely cause for pap bandh.

Bhavartha- The bhava which deludes is called Moha Bhava. It has two divisions Darshan Moha i.e. Mithya Darshan Bhava and second Charitra moha. Mithya Darshan bhava is vibhava manifestation of Shraddha Guna. And Charitra Moha bhava is vibhava manifestation of Charitra guna. The charitra moha bhava has 13 further divisions. Anger, pride, deceit, greed, hasya, rati, arati, shok, bhaya, jugupsa, stree veda, purush veda, and Napunsak veda. All these are vibhava manifestations of charitra guna. These bhavas are impure and dukh form which disturb the soul. It is direct result of these bhavas that in future times, with extremely derogatory pap karma bondage jiva accrues Narak Tiryanch gati and their miseries. Now it is told that all these results are due to bhava veda and not dravya veda.

Dravya Ling is not cause for bandh

1863. Shloka- In this context the dravya ling is not cause for bandh since it merely depends upon the body hence by itself it is not cause for bandh.

Bhavartha- Dravya Veda is merely a symbol in body which alone cannot be cause for bandh. The shape of body cannot be cause for bandh . The shape of body exists with Arihant and Bhava Lingi Munis also.

Mithya Darshan Audayik Bhava 1864-66

Cause for Mithya Darshan bhava and establishment of its audayik nature

1864. Shloka- Mithya Darshan bhava is generated by uniting with the fruition of Mithyatva karma. It is bhava of jiva which is definitely Audayik. 

Nature of Mithya Darshan Bhava 1865-1866

1865. Shloka- Jiva has Samyaktva guna which is self established. Under influence of fruition of Mithyatva karma, getting corrupted it adopts corrupted shape. [ The corrupted manifestation of Samyaktva guna only is Mithya Darshan form paryaya and has nature opposite to that of Samyak Darshan. Samyak Darshan is purity of soul and Mithya Darshan is its soiled  impure form.]

1866. Shloka- The form of Mithya Bhava of jiva has been described earlier and hence is not repeated here.

Bhavartha- Mithaytva bhava is called Mithya Darshan also which is the nirvikalpa impurity in soul generated under influence of fruition of darshan moha. It is also known as vibhava manifestation of samyaktva guna. It is recognised by the following symptoms –

(1) Experiencing self as one with karma Chetana( raga, dwesha, moha form)  and karma phal Chetana (sukh dukh form) i.e. my soul dravya is this much only- such experience is Mithya darshan.

(2) Experiencing self to be nine tattva form (divisions of paryaya form) and not experiencing samanya form ( inner tattva form) is Mithya Darshan.

(3) Non realisation of own nature different  from raga is Mithya Darshan.

(4) Remaining afflicted with seven fears is Mithya Darshan.

(5) ‘ Desired should not be destroyed and undesired should not be attained, this wealth should not be lost resulting in poverty’ – these are fears of this lok. Believing self to be world form is cause for this fear due to Mithya Darshan.

(6) I should not take birth in poor gati  is fear of next lok Mithya Darshan.

(7) Fear of diseases is fear of Vedana due to Mithya Darshan.

(8). Believing loss of paryaya to be loss of life is fear of death due to Mithya darshan.

(9) Believing the birth of paryaya as own birth  and loss of paryaya as own loss – this is Agupti fear due to Mithya Darshan.

(10) Fear of loss  of ten types of prans and believing their loss to be own destruction is fear of death due to Mithya Darshan.

(11) I should not suffer due to lightening etc. unexpected calamities is fear of unexpected form Mithya Darshan.

(12) Lok Moodhata, Deva Moodhata , Guru Moodhata, Dharma Moodhata are features of Mithya Darshan.

(13) Non Shraddha in nine tattvas or opposite shraddha is Mithya Darshan.

(14) Having shraddha in substances told by other faith people.

(15) Non attainment of soul nature to self.

(16) Non belief in sookshma, distant and separated by time substances.

(17) Not having interest in existence of Moksha and sukh and gyan beyond senses available in Moksha.

(18) Not accepting six dravyas to be self established eternally having independent manifestation.

(19) Not accepting that thing is Anekant form i.e. tattva is Nitya-Anitya, Ek-Anek, Asti-Nasti, Tat-Atat form , but accepting it to be ekant form.

(20) Believing the No karma( mind, speech, body), Bhava karma ( anger etc. bhavas) and wealth etc. non soul things to be belonging to soul.

(21) Accepting false deva, guru, and dharma to be true and not having faith in real deva, guru, dharma.

(22) Worshiping Devi etc. for attainment of wealth, child etc. and indulging in Kukarma.

Agyan Audayik Bhava 1867-1888

The cause for Agyan bhava and establishment of its Audayik nature

1867. Shloka- The Agyan jiva bhava is explicitly Audayik since with fruition of Gyanavarana karma it gets generated.

Bhavartha- The nature of every jiva is having Keval Gyan. Out of that Keval gyan the unobscured part in the paryaya of one samaya is the Kshayopashamik Gyan form whether it belongs to Samyak Drishti or Mithya Drishti. All the gyan which  is obscured is the Audayik Agyan bhava . This Audayik Agyan bhava exists upto 12^th gunasthana. In 13^th it is absent. In Mithyatva state the kugyan is called Agyan – the meaning to that Agyan word is Kshayopashamik Mithya Gyan which is not Audayik bhava but is Kshayopashamik bhava. Here Agyan implies lack of gyan in paryaya.

Characteristics of Agyan Bhava

1868. Shloka- Soul has a gyan guna which is illuminator of own nature and unknown substances . That gyan guna gets obscured by the fruition of gyanavarana form obscuration. This is Audayik Agyan bhava i.e. the absence of gyan in paryaya is Agyan bhava.

Agyan Bhava is not cause for bandh

1869. Shloka- In reality in spite of this bhava being surely Audayik, it is not cause for karya of gyanavarana etc. karma bandh for sure.

Bhavartha- In five bhavas only audayik bhava is called cause for bandh so here special rule is being told. This Agyan bhava is surely Audayik but is not cause for karma bandh . Why not? – this is told next-

Since Agyan bhava is not misery form hence is not cause for bandh although it is dukh form surely

1870. Shloka- Since this Agyan bhava is not disturbance form which could be cause for dukh but the restlessness which is considered to be dukh -  in that respect it is dukh form surely.

Bhavartha-  Twelve bhavas are called Sanklesh form – Mithyatva, Anger, Pride, Deceit, Greed, Laughter, Like, Dislike, Sorrow, Fear, Aversion and Veda since they are explicitly discomfort form and only these twelve bhavas cause bondage of gyanavarana etc. 8 karmas. The Agyan Bhava doe not belong to these Sanklesh bhavas hence is not cause for bandh nor is it discomfort form.

Further the nature of soul is infinite foursome form having infinite sukh which is concomitant with infinite gyan. Hence the part in which gyan is absent , to that extent the jiva lacks the infinite foursome form nature and to that extent there is lack of sukh. From this aspect the agyan bhava is cause of dukh form. Of the audayik bhava the bandh is done by above 12 only but dukh form are all 21 audayik bhavas. These 21 bhavas destroy the nature of soul and that destruction of nature is true definition of dukh. Earlier the dukh without knowledge was described which is nearly equivalent to this agyan bhava only.

Why Agyan Bhava is Dukh Form ? Its Answer

1871. Shloka- This Agyan bhava is by nature idol of dukh since fruition of karmas has been declared to be like striking of Vajra.

Bhavartha- This is statement of nimitta. It means that the fruition of eight karmas is nimitta cause for great dukh and oppositeness of nature, since the nature of jiva is infinite foursome form siddha state  which is being destroyed in every possible way. The fruition of karmas function as striking of Vajra which is painful. The dukh without knowledge is its result.

Doubt

1872-75. Shloka- Is there a sukh guna like gyan guna etc. ? Is that sukh in corrupted form due to fruition of opponent karmas is dukh form? If it is so then how  the agyan audayik bhava is considered to be absolutely dukh form since gunas are dependent upon dravya and by themself they are Nirguna ( not having guna) i.e. gunas are not dependent upon gunas. If gyan etc. gunas do not have sukh guna really then how Mithya bhava and Kashaya – etc. bhava are dukh form?

Bhava of the Questioner

(1) Whether there is sukh guna like gyan etc. gunas ? Whether dukh bhava is its vaibhavik state? If it is so then agyan bhava, Kashayas, Mithya Bhava – etc. bhavas- why they are called dukh, since gunas do not reside in gunas? When dukh is vaibhavik state of sukh guna then the how can it exist in  agyan bhava, vaibhavik shraddha and vaibhavik Charitra ?

(2) If there is no sukh guna like gyan etc. gunas then from which aspect Mithyatva etc, are called as dukh?

Answer 1875-1880

1875. Shloka- It alright. Like gyan etc. gunas sukh is also guna of jiva. Due to fruition of eight karmas the vibhava manifestation of sukh is dukh.

Bhavartha- Sukh guna is an Anujivi guna of soul. This sukh guna is not destroyed by specific karma like those of darshan , gyan etc. But all eight karmas are cause for its destruction. By uniting with the fruition of eight karmas this sukh guna has vaibhavik state of dukh form. If someone enquires that all eight karmas have different shaktis for destroying their opponent gunas , then how the shakti for destroying sukh got produced? It is replied-

1876. Shloka- All karmas have fructification capability of samanya and Vishesh form -two types. Their flavour also has samanya and vishesh form- two types.

1877. Shloka- The Samanya form is this way that all karmas have one characteristics. Their fruition is cause for unhappiness of jiva  that only is dukh.

1878. Shloka- [Karmas have samanya and Vishesh two shaktis] this is not unknown. Just as with consuming poison dukh as well as death- two types of karya are observed. In the same way the fruition of gyanavarana etc. is nimitta for destruction of gyan etc. and that of sukh also. With one substance two karya can be well established.

1879. Shloka- Eight karmas are opponent of one sukh guna. Hence it does not have a different karma as its opponent.

1880. Shloka- If it is said that its opponent is Vedaniya karma then it is not so since this karma is Aghati by nature as declared by Paramagam.  

To be concluded.....