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 4th
gunasthana there is absolute Asanyat bhava since there is fruition of
Apratyakhyanavarana Kashaya and with its fruition the partial Sanyam cannot be
attained. In 5th gunasthana there is partial Sanyam – remaining is
Asanyam. In 6th to 10th there is total Sanyam but Asanyam
bhava is present without knowledge . In 12th 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 5th 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 5th and 6th 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 4th
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 4th
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 5th 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 4th
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 4th gunasthana the fruition of
Apratyakhyan does not exist without
fruition of Pratyakhyan, but in 5th 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 14th 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 1st to 14th 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 14th
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
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