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 9th 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 1st to 9th
gunasthana for all worldly jivas. This is general rule. In 7-9th
gunasthana they are without knowledge and not detectable by mati-shruta gyan of
jiva . Only knowable to Awadhi, manah paryaya, keval gyan. From 1st
to 6th 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 12th gunasthana. In 13th
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.....
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