MokshaMargPrakashak …08

Fourth Chapter

Description of Mithya Darshan -Gyan- Charitra

Now the roots of the worldly miseries  which are Mithya darshan-Mithya Gyan -Mithya Charitra , their nature is specifically described. For example, the doctor describes the reasons for the disease and that patient does not partake  wrong diet, then he becomes disease free; in the same way the cause of the world are specifically narrated, by which the worldly people by not practicing Mithya Darshan etc. can be free of the world ; hence those Mithya Darshan etc. are specifically described-

The Form of Mitha Darshan

This jiva since beginningless time is having  relation with karmas. The ‘Atattva Shraddhan’ attained due to fruition of Darshan Moha , is called as ‘Mithya Darshan’ since ‘Tattva’ is the bhava or form of the thing which is eligible for shraddhan. Non tattva is called as ‘Atattva’ which is untrue; hence this only is called ‘Mithya’. “ This is so only” – such realisation is called as ‘Shraddhan’.

Here ‘Shraddhan’ only is called ‘Darshan’. Although the word meaning of Darshan is ‘general  observation’ but here in this context the meaning of this verb should be taken as ‘Shraddhan’ – this is so told in the commentary named Sarvartha Siddhi since ‘ general observation’ is not cause for world-moksha ; ‘shraddhan’ only is cause for world-moksha ; hence in the context of world-moksha the meaning of ‘Darshan’ should be taken as ‘Shraddhan’ only.

And Mithya form Darshan i.e. shraddhan , is named as ‘Mithya darshan’ . ‘Believing contrary to the nature of substance  and not accepting the way it is ‘ – having  such opposite intent is ‘Mithya darshan’.

Question- Without Keval Gyan all substances cannot be known  truly and without real knowledge the real shraddhan cannot be there, then how can Mithya Darshan be renounced?

Answer- Knowledge of substances or not knowing or knowing wrongly occurs in accordance with Gyanavarana, and the cognizance is after knowing only; without knowing how can the cognizance be there? – this is true but for example – there is some person, who knows rightly or wrongly the thing with which there is no concern, and  he believes it in accordance with his knowledge, even then there is no harm ; he does not get called mad or intelligent. But if  the thing which is of concern  is known wrongly then harm is done ; hence he is called mad and if he knows it rightly and  believes it the same way then it is right and he is called intelligent.

In the same way if Jiva knows wrongly or rightly the thing with which there is no purpose  and his shraddhan is same as the knowledge, even then there is no harm done. He does not get called Mithya Drishti or Samyak Drishti due to that. But the thing which is of concern, it they are known wrongly and the shraddhan is also same then harm is done. Hence he is called Mithya Drishti and if he knows rightly and shraddhan is also same then benefit accrues; hence he is called Samyak Drishti.

Know this- Not knowing the objects of concern or non-concern or knowing them rightly or wrongly, with gyan being less or more, this causes loss or gain of jiva and its nimitta is Gyanavarana karma. But having wrong or right shraddhan of  objects of concern results in some additional loss or gain; hence its nimitta is Darshan Moha karma.

Here someone says- His shraddhan is in accordance with knowledge ; hence shraddhan appears to be according to Gyanavarana; then how different nimitta of Darshan Moha is involved?

Its answer- All the Sangyi Panchendriya jivas have kshayopasham of gyanavarana suitable for having shraddhan of Jiva etc. Tattvas of importance ; still Dravya Lingi Muni having studied eleven Angs (shastra) and Devas of Graveyak who are equipped with Awadhi gyna etc., who have significant Kshayopasham of Gyanavarana, do not have shraddhan of Jiva etc. Tattvas of importance. On the other hand the Tiryanch etc. in spite of having  less kshayopasham of gyanavarana have shraddhan of Jiva etc. Tattvas of importance. From this it gets known that the shraddhan does not follow Gyanavarana and there is some other karma which is ‘Darshan Moha’ ; with its fruition  the Jiva attains Mithya Darshan and then he engages in wrong shraddhan of Jiva etc. Tattvas which are of importance.

Important-Unimportant Substances

Someone asks – What is important and unimportant substance?

Answer- The objective of this Jiva is one only that ‘dukh has to be eliminated and sukh should exist ‘ ; there is no other objective. And ‘ absence of sukh and presence of sukh ‘ – they are one only since elimination of dukh itself is sukh . The attainment of this objective is achieved by the true shraddhan of Jiva etc.

How? That is told- Firstly for eliminating dukh the gyan of self and others is a must. If the knowledge of self and others is not there then without knowing self how can he eliminate own dukh ? Or if knowing self and others as one only, for eliminating own dukh if he carries out treatment of others then how would it remove own dukh? Self is different from others, but if he carries out oneness and mine-ness in others then it would result in dukh only. Hence with knowledge of self and others only the dukh can be eliminated  and the knowledge of self and others is attained by having knowledge of Jiva-Ajiva  since he himself is jiva and body etc. are ajiva.

If by characteristics etc. Jiva and Ajiva can be recognised, then the differences of self and others can be felt; hence one should know Jiva-Ajiva. With knowledge of Jiva-Ajiva, the substances whose wrong shraddhan used to cause dukh, with their right knowledge, the dukh gets resolved; hence knowing Jiva-Ajiva is important.

Here the cause of Dukh is karma bondage and its cause is Asrava of Mithyatva etc. If there are not recognised and they are not known as root cause for dukh, then how can they be eliminated ? And if they are not eliminated, then how can the karma bandh be prevented? Therefore Mithyatva etc. bhavas are dukh form – if they are not known as they are and if they are not eliminated, then dukh would remain; hence knowing Asrava is Important.

The cause for all dukh is Karma bondage; if that is not known  and efforts for being free of it are not carried out, then one would be dukhi with its nimitta; hence knowing bandh is important.

The absence of Asrava is Samvar; if its form is not known then he cannot engage in it and Asrava would remain; which would result in present and future dukh only. Hence knowing Samvar is important.

Elimination of Karma Bandh to some extent by some way is called Nirjara; hence if that is not known then he would not make efforts for the same and bandh would always remain, resulting in dukh only; hence knowing Nirjara is Important.

The elimination of all Karma Bandh completely is called Moksha. If that is not known, and its efforts are not carried out , then he would suffer the dukh generated by karma bandh in world. Hence knowing Moksha is Important- thus Jiva etc. seven Tattvas are Important.

Even if they are known somewhat by means of shastras , but ‘they are such only’ such cognizance is not there , then what is the use of knowing? Hence their shraddhan is important. Thus with true shraddhan of Jiva etc. tattvas , the objective of elimination of dukh gets attained.

Hence Jivas etc. substances should be known to be Important and its Vishesh (specifics) are punya-pap form divisions, their shraddhan is also important since compared to Samanya , Vishesh is more powerful.

Thus these substances are Important; hence with their real Shraddhan the dukh does not exist and sukh is attained and without their real shraddhan dukh occurs and sukh is absent. The other substances other than these are unimportant since whether their shraddhan is there or not, it is not cause of sukh-dukh.

Now the question arises- In the Jiva-Ajiva substances described earlier, all substances have been included; now which other substances are remaining which are termed as Unimportant?

Its answer- All substances are implicit in Jiva-Ajiva but these Jiva-Ajiva have several Vishesh ( specifics). Out of them, the real shraddhan of Jiva-Ajiva carried out along with those  Visheshs by which the shraddhan of self and others is attained and shraddhan of elimination of ragas etc. is attained; thus sukh be generated whereas with their unreal shraddhan the shraddhan of self and others is not attained as well as that of elimination of ragas etc. ; hence dukh is generated, such Jiva-Ajiva substances along with those Visheshs should be considered as Important.

By carrying out, or not carrying out  real shraddhan of Jiva-Ajiva along with  such Vishesh by which the shraddhan of self and others is attained or not attained and shraddhan of eliminating ragas etc. is attained or not attained- there is no certainty; such Jiva-Ajiva Substances along with those Vishesh should be known as Unimportant.

For example – the shraddhan of Jiva and body by means of medium of Visheshs of Chaitanya , corporeal etc. is Important. On the other hand the Shraddhan of Manushya etc. paryayas and pots & pan states by means of medium of shape etc. Visheshs is Unimportant- know thus.

 The unreal shraddhan of thus described Important Jiva etc. Tattvas should be known as Mithya Darshan.

Attitude  of Mithya Darshan

Now what is the attitude of the worldly jivas with Mithya darshan is described-

Here the description has to be pertaining to shraddhan but after knowledge only shraddhan can be  carried out ; hence from aspect of primacy of knowing, this description is carried out-

Unreal Shraddhan pertaining to Jiva-Ajiva Tattvas

The jiva is there since beginningless time; with the Nimita of karmas he occupies different paryayas. He gives up the previous paryaya and accepts new paryaya ; that paryaya is single mass bondage form between self soul and infinite pudgala paramanu form body. The jiva entertains the spirit of oneness with respect to that paryaya ( uncommon   natured dravya paryaya) that ‘ I am this’.

And self is Jiva , its nature is gyan etc. and the vibhava are anger etc. while pudgala paramanus have swabhava of touch-taste-colour-smell etc.; he considers all of them as his nature and ‘ they are mine’ such buddhi of mine-ness is entertained.

There  self is jiva, who has states of highness or lowness of gyan etc. and anger etc. while pudgala paramanus undergo change of states in form of changes of colour etc.  He believes all of them as his own state; - ‘this is my state’- he engages in such buddhi of mine-ness.

Here Jiva and body have nimitta-naimittk relationship; hence he treats the activity performed as his own. Own nature is darshan-gyan, the nimitta for its activity are touch etc. Dravyendriyas of the body parts form. Believing them to  be his own , he believes that “ I touched with hand etc. tasted with tongue, smelt with nose, saw with eyes, heard with ears.”

The dravya mind is of the shape of eight leaves of lotus flower located in the heart; although it is not visible, even so it is body part; and with its nimitta the memory etc. form gyan activity is conducted. Considering the dravya mind and gyan to be one he believes that ‘ I knew with the mind’ .

When self desires to speak, then he moves his own Pradesh so as to speak ; then on account of co-occupancy  relationship the body parts also move in synchronisation ; with its nimitta the speech vargana form pudgalas manifest in speech form; considering all of them as one, he believes that ‘ I speak’.

When there is desire for walking etc. activity or pick up something etc. , then he moves the Pradesh of self so as to achieve the objective. On account of relationship of colocation, the body parts also move, then that deed is performed; or without own desire the body moves, then the Pradesh of self also move; considering all of them as one, he believes that ‘ I carry out walking activity, I pick up object , I have done it’ -  etc. form he believes.

When the Jiva has Kashaya bhava, then the activity of the body manifests in accordance with it. For example- upon being angry, the eyes turn red; upon laughter the face becomes jubilant etc., upon purush veda the organ etc become hard etc., considering all of them as one, he believes that ‘ I do all these activities’ . In the body heat-cold, hunger-thirst, disease etc. states are produced , with their nimitta due to Moha Bhava , he himself believes occurrence of sukh-dukh ; considering all of them as one only, cold etc, and sukh-dukh he treats as his own.

In the same way with the conjunction-separation etc. of paramaus of body or due to the change of their state or due to divisions of the body skandh etc., fat-thin etc,  child-old age etc. or the lesser body  parts etc. are attained and in accordance with them the expansion-contraction of own Pradesh occurs. Believing all of them as one., ‘I am thin, I am fat, I am child, I am old, these parts of my body are separated.’ - etc. forms  he accepts.

From aspect of body, Gati-Kula etc. are produced, he accepts them his own and believes that ‘ I am manushya, I am tiryanch, I am kshatriya, I am Vaishya, ‘ etc.

From aspect of  conjunction of  body and with its separation the birth-death occurs. He treats that his own birth-death , “ I am born, I shall die” – thus he believes.

And from aspect of body  only, he believes having relation with other substances. With whom the body was produced, he believes them as mother-father; the one who mates with the body, he treats as wife; the one born with  body , he believes as own son; the one favourable to the body , he calls as friend; the one who harms the body, he believes him as enemy - thus he believes in several ways.

What more can be said ? – whichever way he believes self and body to be one only.

The names of senses etc. have been told here but he does not know anything . Being non-conscious adopts ‘spirit of oneness in paryaya’ ; what is its reason is described- 

This soul has sensory gyan since eternal times; himself he is non corporeal which he does not realise, but the body is corporeal, that only is felt. The soul considering something as his own form adopts spirit of oneness, hence when self is not realised as different, then he adopts spirit of oneness with their conjunction form paryayas.

There the nimitta-naimittik relationship between soul and body are intense; hence the differences are not felt and the thoughts by which differences can be realised, they cannot occur due to the power of Mithya Darshan; hence the buddhi of oneness is seen in paryaya ( uncommon natured dravya paryaya) only.

Due to Mithya Darshan this jiva, in association with external objects, considers them also as his own. Son-wife, wealth-cereals, elephant-horses, palace-servants etc. are explicitly seen as different from self and never appear to be dependent upon  self – even then he engages in mine-ness with them.

In sons etc. . ‘ they are, hence I am there ’ – such form of spirit of delusion also occurs. But  due to Mithya darshan the form of body appears to be different only-  ‘believes Anitya as Nitya; different as indifferent ; cause of dukh  is believed to be that of sukh ; believes dukh as sukh ‘ – thus converse is felt in different ways.

-          Thus with unreal gyan of Jiva-Ajiva Tattvas, the shraddhan is unreal only.

Unreal Shraddhan pertaining to Asarava Tattva

With fruition of Moha, this jiva accrues Mithyatva-Kashaya etc. (asrava) bhavas, which he treats as his own swabhava; and not resulted due to karma affliction. Darshan-Gyan Upayoga and these asrava bhavas he believes as one only since their base is one soul only and their manifestation occurs at the same time; hence it’s differences are not felt by him  and the consideration for realisation of differences is not possible under influence of Mithya Darshan.

There these Mithyatva-Kashaya bhava are accompanied with restlessness; hence they would produce dukh in future times- this he does not believe and believing them to be beneficial for self, he engages in these bhava forms. Due to these Mithyatva-Kashaya bhavas of self only he suffers  and unnecessarily he believes others to be the cause of dukh.

For example – the suffering is due to Mithya Shraddhan but he believes that the other substances which do not manifest in accordance with his own shraddhan as the cause for misery. The anger causes dukh but he believes others upon whom he is angry, to be  the cause of misery. Similarly the greed causes dukh but the nonavailability of the desired substance is considered as the misery – know thus elsewhere.

And result of these bhavas is not realised. Due to their high intensity the Narak etc. accrue and with their weakness Swarga etc. are accrued, due to  them the restlessness is more or less- this is not realised; hence they do not appear bad. The reason is that those bhavas which appear to be carried out by self, how can they be accepted as bad? 

Thus with Unreal knowledge of Asrava Tattva , the shraddhan is unreal.

Unreal Shraddhan pertaining to Bandh Tattva

With these asrava bhavas the bandh of gyanavarana etc. karmas accrue ; with their fruition, the weakness of darshan-gyan, manifestation of Mithyatva-Kashaya form, occurrence not as per desire, attainment of causes of sukh-dukh, conjunction with body, generation of Gati-Jati-Sharir etc., attainment of Neech-Ucchha kula etc. occur.

The root cause for these is karma, which he does not recognise since they are sookshma; hence not visible and these karmas do not appear to be the cause for these events ; hence he believes either self to be karta or someone else as karta for these. And when  the karta-ness of self or others is not felt then  that fool believes bhavitavya (destiny) as the cause.

-          Thus with unreal knowledge  of Bandh tattva , the unreal shraddhan occurs.

Unreal Shraddhan pertaining to Samvar Tattva

Absence of Asrava is Samvar. The one who does not recognise Asrava rightly, how can he have real shraddhan of Samvar? For example- someone has improper conduct; if it does not appear improper to him, then how can he accept absence of it as proper? In the same way the jiva has tendency of Asrava , if it does not appear non-beneficial to him , then how can he accept  its absence form samvar as beneficial?

Since beginningless time this Jiva has been engaged in asrava bhava  and never carried out Samvar; hence ‘occurrence of Samvar’ is not felt; the sukh attained with occurrence of samvar is not felt; this is also not felt that with samvar there would not be dukh in future. Hence he does not carry out samvar of asrava  and believes other substances as  source of misery; hence he makes efforts for their absence , but they are not within his control; unnecessarily he gets disturbed.

-          Thus with unreal gyan of samvar tattva , unreal shraddhan  occurs.

Unreal shraddhan pertaining to Nirjara Tattva 

The partial absence of bandh is Nirjara. The one who does not recognise bandh in reality, how can he have real shraddhan of Nirjara? For example- if he does not know the occurrence of dukh by consuming poison etc. then how would he know the remedy for its treatment? In the same way if he does not know the occurrence of dukh by the karmas bonded, then how can he know the means for their  Nirjara ?

This Jiva does not have knowledge of the sookshma form karmas by means of the senses, nor does he know that they have the capability of being nimitta for dukh; hence knowing the nimitta of other substances  as source of misery, he makes effort for their removal. But they are not within own control and if any favourable conjunction form deed is carried out which is nimitta for removal of dukh, then that also occurs in accordance with karmas. Hence by making efforts he unnecessarily gets disturbed.

-          Thus with unreal gyan of Nirjara Tattva , he attains unreal shraddhan.

Unreal Shraddhan pertaining to Moksha Tattva

The elimination of all karma bandh is named Moksha. The one who does not recognise bandh and bandh generated all dukhs, how can he have real shraddhan of Moksha? For example- someone is sick, but he does not recognise the disease and disease generated dukh, then how can he know the means for elimination of the disease ? In the same way he is having karma bandh, but he does not know the bandh and the dukh generated by it , then how can he know the complete absence of bandh ?

This jiva does not have knowledge of karmas and their shakti; hence believing the external substances as cause for dukh, he  makes efforts for their complete elimination. He believes that by collecting favourable materials cause for elimination of dukh completely, he  would be fully happy, but this can never happen and he unnecessarily gets agitated.

-          Thus with unreal knowledge  of Moksha Tattva due to Mithya Darshan, he attain unreal shraddhan.

In this way this Jiva, carries out unreal shraddhan of Jivas etc. seven tattvas which are cause for Mithya Darshan.

Unreal Shraddhan related to Punya-Pap

Although these punya-pap are divisions of asravas only, but they have same family; even then due to Mithya Darshan he considers the punya as good and Pap as bad. With punya the deeds accomplished are treated as desired, while with Pap the desired is not accomplished which he considers as bad. But both are causes of perturbation; hence they are bad only.

And with his belief he considers as sukh-dukh, where in reality the restlessness prevails, hence it is dukh only; therefore believing the fruition of punya-pap as good-bad is delusion only.

Several jivas consider the Shubha-ashubha bhavas which are cause of punya-pap as good-bad, which too is delusion  since both are cause of karma bondage.

-          Thus unreal gyan  of punya-pap results in unreal shraddhan.

In this way the atattva shraddhan form nature of Mithya Darshan was described. This is untrue form hence it is named as Mithyatva and this is devoid of true shraddhan hence it is called as Adarshan. 

Continued…..

MokshMargPrakashak…..07

                                               

                                       Miseries of the Sangyi Panchendriya Jivas

Dukh of Narak Gati

Naraki jivas are Sangyi Panchendriyas who are unhappy in every possible way. Although they have some gyan etc. form shakti, but the desire for sensory subjects is high and the desired things are not available in the least; hence in spite of the shakti, they are quite unhappy.

There the anger etc. kashayas are in very intense form  since they have krishna etc. form ashubha leshya only and with anger-pride they are continuously engaged in making each other unhappy.

If they engage in mutual friendship then the dukh may get eliminated and by causing dukh to others, no purpose is served, but the anger-pride are extremely strong due to which  the spirit of hurting each other exists. By means of Vikriya (transformation of body) , they make body parts to hurt others or convert into weapons form; by which they cause pain to others and some other ones give pain to self; at  no time their Kashaya subsides.

The Deceit-Greed are also very strong but no desirable materials are seen there; hence the activity of Kashayas cannot be revealed there; internally they are highly unhappy and sometimes with some opportunity their desired deed is also carried out.

And in (NoKashayas) hasya and Rati kashayas are also there but external nimitta are not there; hence they cannot be revealed ; sometimes due to some reason they get revealed also. Arati-Shok-Bhaya-Jugupsa have the presence of external reasons hence these kashayas are strongly revealed. In Vedas only Napunsak Veda is there; hence desire is huge but nimitta for mating with men-women is not there; hence they are extremely suffering . In this way with Kashayas (NoKashaya) they are highly unhappy. 

There in Vedaniya the fruition of Asata only is there, due to that nimitta for different miseries are there. In body leprosy, cough, breath etc. diseases are found simultaneously. The hunger-thirst is such that they wish to eat-drink all but only soil is the food. The soil is also such that with its stink on the earth people for miles would die. There the heat-cold is such that an iron ball of one lakh yojan size may get evaporated- somewhere it is cold and somewhere it is hot.

The earth there is full of sharp thorns sharper than weapons. In that earth the forest also are having leaves which have edges like that of weapons. The river is having such water that with  its contact, the body would break  in pieces. The wind is so strong that with that the sharir gets burnt.

The Naraki, keep giving misery to one another in different ways, they are inserted into cold press, cut into pieces, boiled in large pot, thrashed with whip, forced to touch hot  iron etc. – in such forms misery is generated. Till the third Narak, AsurKumar Devas come there who themselves cause misery to them and make them fight each other. In spite of such misery, the sharir  remains ; even with breaking into pieces like Mercury it joins again – such great misery is experienced.

There is no nimitta for Sata, even then to some extent in their own belief, due to some reason, there is fruition of Sata but it is not strong.

Ayu is very long- minimum Ayu is 10000 years and maximum Ayu is 33 Sagar. For so long such miseries have to be faced. There all the Pap Prakritis of Naam Karma are in fruition; even one of Punya Prakriti is not under fruition. Hence one is greatly unhappy. In Gotra only Neech Gotra is under fruition  hence one  is lowly and suffers only.

In this way know the great miseries of Narak Gati.

The Dukh of Tiryanch Gati

In tiryanch gati several jivas are Labdhi Aparyapta, whose life span is 1/18 of time for taking one breath. And several small jivas are paryapta also but they do not have capability of gyan-darshan-veerya, hence their miseries are like that of ekendriyas, the only difference is that the gyan etc. are more. The large Jivas who are paryapta, they  have several Sammoorchhan and several Garbhaj; they have gyan etc. but they are restless with desires of the sensory subjects. Several do not get the desired objects; some of them get sometimes.

There due to Mithyatva bhava they do not have Tattva Shraddhan, and Kashaya is generally predominant. With anger-pride they fight each other and eat and give misery. With deceit-greed they enact treachery and desire things. Upon Hasya etc. they engage in those Kashayas and very few jivas have low Kashaya ; hence that is not primary.

In Vedaniya mainly fruition of Asata is there; due to which disease-misery, hunger-thirst, breaking-cutting, lifting heavy loads, heat-cold, loss of limbs etc. states are produced; due to which they are visibly seen to be suffering ; hence it has not been described much. For someone, sometimes Sata also is fructified but it happens for very few jivas and it is not primary.

Their Ayu is from  AntarMuhurta to Poorva Koti years. Generally jivas have less Ayu and hence suffer the misery of birth-death. The Bhogbhoomi jivas have long Ayu and they have fruition of Sata also but those jivas are few.

Primarily in Naam karma the tiryanch gati etc. pap prakritis are under fruition. For some the fruition of punya Prakriti also takes place but it is for few jivas and sometimes.; hence it is not primary. In Gotra the fruition of Neech Gotra only is there hence all are lowly.

In this way the great miseries of Tiryanch Gati should be known.

Dukh of Manushya Gati

In Manushya Gati innumerable jivas are Labdhi-Aparyapta, they are Sammoorchhan only, their ayu is equal to 1/18 of duration of one breath . Several jivas after taking birth in womb die within short period ; their gyan etc.  shakti do not get developed hence their miseries are similar to ekendriya jivas only.

In mammal also, after spending sometime in the womb, the birth  takes place; their miseries have been described earlier from aspect of karma, it should be known the same way. All that is applicable to mammal Manushya or the way it is described for Tiryanch, it should be known from there.

It is to be noted that here some higher shakti is seen. For example the king etc. have fruition of Sata specifically more and Kshatriya etc. have fruition of Uccha (higher)  Gotra  and  nimitta of wealth-family specifically are there etc.

And in womb etc. states the misery is visibly seen. Just as in faeces the bacteria are generated; in the same way in womb the jiva takes birth; later the gyan and body get developed gradually. The misery of womb is high wherein lying inverted and  with hunger-thirst he completes his duration . When he takes birth then in childhood also lots of miseries are there.

Some say that in childhood the miseries are less, but it is not so; rather with shakti being less, it cannot be expressed. Further in adulthood the miseries of business and desires of sensory subjects get revealed explicitly. The restlessness  pertaining to desired-undesired continue to be there. Later being old he becomes powerless, then he is highly unhappy- these miseries are seen visibly.

What more to say ? – Directly which are not realised by observation by someone, how can he listen what is being  told also? For someone there is fruition of Sata to some extent, that too is restlessness form and Tirthankara etc. states are not attained without attaining Moksha marg. Hence the Manushya Paryaya is also miserable.

(there ) in Manushya paryaya if someone makes effort for own salvation , then it can be done.

Just as the root part of sugar cane and the upper tasteless portion is not tasty anyway. If someone desirous of taste may eat it but there is no gain. However if they are sowed then lots of sugar cane is obtained hence lot of taste would be generated.

In the same way in Manushya Paryaya the child-old age are not pleasant and middle stage is mixed with disease – worries etc.  where sukh is not possible; someone desirous of sensory pleasures may waste it , it is his choice, but if it is utilised for practice of dharma then he would attain high state wherein the restlessness free sukh is attained.

Hence make effort for own benefaction and with  delusion of sukh do not waste it unnecessarily.

Dukh of Deva Gati

There in Deva paryaya the shakti of Gyan etc. is better than other gati but they are without Tattva shraddhan having Mithyatva and their Kashaya is somewhat low.

There in BhavanVasi -Vyantar-Jyotishkas have not so low Kashaya , their Upayoga is also fickle and some shakti is also there ; hence they are engaged in activities of Kashaya. In activities of intrigues of subjects they are engaged and due to that restlessness they are unhappy, and Vaimaniks have lower Kashaya as they go higher levels and shakti is superior ; hence with lower restlessness the dukh is lower.

Here in Devas the anger-pride kashayas are there but reasons are not many; hence their activities are not major. Harm someone or show someone as lower etc., such  activities Devas carry out for intrigue etc. but in superior Devas it is less and are not primary.

And reasons for deceit-greed Kashaya are found; hence their activities are primary; hence committing treachery, desire of sensory subjects etc activities are major. These also reduce in higher Devas. 

There the reasons for Hasya-Rati Kashaya are many; hence those activities are primary. The reasons for Arati-Shok-Bhaya-Jugupsa are less; hence such activities are minor. The Stree Veda and Purush Veda are under fruition and nimitta for mating are also there ; hence sexual activities are present- this Kashaya also reduces at higher levels. The Ahamindras have lack of sexual practices on account of weakness of Vedas.

In this way the Devas have Kashaya bhava and this causes Dukh only. The lesser the Kashaya is, the Dukh is also less; hence compared to others they are called Sukhi. In reality Kashaya bhava is live hence due to that they are Dukhi only.

In Vedaniya the fruition of Sata is more. For Bhavan-trio it is less , the Vaimaniks have more as they go higher. Desirable state of body; association of stree, palace etc. are present and sometimes little fruition of Asata occurs due to some reason, that is explicit for lower Devas but not so explicit in higher Devas.

And Ayu is long; the minimum Ayu is ten thousand years and maximum is 31 Sagar; higher than this Ayu holder is not there without attaining Moksha Marg ; hence till this period they are engaged in sensory enjoyments.

In Naam Karma the Deva Gati and other punya Prakritis are under fruition; hence are cause for sukh and in gotra the Uccha gotra only is there hence they are all having high state.

With fruition of punya , they get desired things and due to kashayas the desires are there; hence they are lusting for enjoyments but desires are more hence they are not so happy. Although higher Devas have fruition of superior punya; Kashaya is quite low even then desires are not absent; hence in reality they are also Dukhi.

In this way in the world every where dukh is found. Thus from aspect of paryaya the dukhs were described. 

(C ) The General form of Dukh

Now, the general form of all these dukhs is described. The characteristics of dukh is restlessness; that uneasiness occurs due to desires only.

Four types of Desires

In this worldly jiva several types of desires are present-

1.      First desire is that of sensory pleasure which he wishes to know and see.

Just as desire of seeing colour, hearing music, knowing unknown etc. are existent. There no one has caused misery but so long as he does not know-see the subject, till then he is restless. The name of this desire is ‘sensory subject’.

2.      One desire is to act in accordance with Kashaya bhava, due to which he wishes to perform that deed.

Just as desire to harm someone or show someone lower etc. exist. Here also there is no other misery but so long as the deed is not performed , till then he is highly restless. The name of this desire is ‘Kashaya’.

3.      One desire is to eliminate the external unfavourable occurrences attained in the body due to fruition of Pap.

For example upon conjunctions of disease, misery, thirst etc., the desire to eliminate them occurs. Hence this is considered as misery ; so long as that is not eliminated, till then he remains highly restless. The name of this desire is ‘fruition of Pap’.

With these three types of desires, all accept it as dukh , it is dukh only. Here the desire is with the external nimitta i.e. in accordance with the three types of desires the desire to act occurs. In these three desires for each desire there are several types.

4.      There the reasons for fulfilment of the different types of desires are acquired with fruition of punya but they cannot all  be fulfilled together hence leaving one desire he engages in second and then leaving that also he engages in next.

For example- someone gets different materials, there he sees someone, then leaving it he listens to  music, then leaving that also he engages in harming someone, then leaving that also he eats food or in seeing itself after seeing one he sees next etc. In this way the desire to engage in several activities is present. The name of this desire is ‘ fruition of punya’.

This desire is treated by the world as sukh, but it is not sukh; instead it is dukh only since firstly all reasons for fulfilment of all desires are never present and if by some means such reasons are present then also they are not present together; hence so long as the means for one is not available till then restlessness remains and when that means is attained then the desire to attain next starts, and its restlessness begins. Even for a moment he is not restless hence it is dukh only.

Or, he makes some efforts for elimination of the three types of desires ; hence slightly the dukh diminishes ; all dukh cannot be eliminated, hence it is dukh only.

-          In this way all worldly jivas have dukh in every possible way.

Know this – the entire world is suffering with the three types of desires only and the fourth desire occurs with fruition of punya- such bandh of punya occurs with affection towards dharma but jiva remains less interested in dharma and most of the time he remains engaged in pap activities; hence fourth desire occurs to some jiva in some kaal only.

Further know this- From aspect of jivas having equal amount of desires, for the one having fourth desire, the reduction of three types of desires would be called as sukh. But from aspect of jiva with fourth desire  having desire of great activities, the fourth desire also causes dukh.

Someone is having great riches and he has great desires  then he is highly restless and the one having less riches and less desires then he is less restless.

Or someone has unfavourable   materials but he has little desire to remove them therefore he is little restless and someone has favourable materials but he has strong desire to enjoy them and gain other materials , then that jiva is highly restless.

Hence being sukhi-dukhi is dependent upon the desires; not dependent upon the external reasons. 

Naraki are said to be Dukhi and Devas are said to be Sukhi , that is also told from aspect of desire since Narakis having intense  Kashaya have strong desires while Devas having weak Kashaya have little desires and Manushya-Tiryanch also are sukhi-dukhi from aspect of desire only.

Those having intense Kashaya having strong desire are called as Dukhi ; those having little desire with weak Kashaya are called Sukhi. In reality they have dukh only more or less but not sukh . Devas are believed to be sukhi which is delusion ; they have primacy of fourth desire; hence they are restless.

In this way the desire is due to Mithyatva -Agyan- Asanyam and the desire is restlessness form which is dukh – thus all worldly jivas are suffering from different types of dukh.

Moksha Sukh and means of its attainment

Now, those jivas who wish to get rid of dukh, they should make efforts for eliminating the desires. The desires are eliminated only when Mithyatva-Agyan-Asanyam are absent and Samyak Darshan-Gyan-Charitra are attained; hence this is the suitable deed required to be carried out. By this means , as the desires keep reducing the dukh keeps reducing and in the absolute absence of Moha , all the desires are also absent. Then all the dukh is eliminated and real sukh is revealed.

There if Gyanavarana-Darshanavarana and Antaraya are absent , then the cause form Kshyaopashamik Gyan-Darshan and lack of shakti is also eliminated and infinite gyan-darshan-veerya are attained. After some time the Aghati Karmas are also eliminated , then the external cause for desires are also destroyed since after absence of Moha, they are not able to generate any desire even for one samaya ; in presence of Moha they are the causes ; hence they are called as cause; therefore when they are also absent then Siddha state is attained.

Here Dukh and causes of dukh being absolutely absent, remaining all the time in incomparable-indivisible-supreme blissful form they are stationed for infinite period.

Same is elaborated- With Kshayopasham of Gyanavarana-Darshanavarana or upon its fruition one used to be highly restless with desire of viewing-knowing each subject due to Moha ; therefore with absence of Moha, the desire is also absent; hence the dukh is eliminated.

With destruction of Gyanavarana-Darshanavarana, the subjects of all senses are simultaneously captured ; hence the cause for dukh is also eliminated.

Same is elaborated- just as by eyes, each subject was desired to be seen, now he simultaneously observes all colours of all the three loks belonging to all the three periods of time; there is nothing unseen , which is desired to be seen. In the same way with touch etc, he wished to capture each subject , now he simultaneously captures all the touch-taste-smell-words of all the three loks belonging to all the three periods of time. Nothing is left uncaptured which is desired to be captured.

Here someone says- without body etc. how can capturing be possible?

Answer- Upon getting sensory knowledge, it was not attained without Dravya senses, but now such nature is revealed that without senses the knowledge is gained.

Here someone says- just as with mind the touch etc. are known; in the same way the knowing may be happening; but it is not like the knowing through skin-tongue etc.?

Its reply- It is not so. With mind it is known through memory which is somewhat unclear. Here the touch-taste etc. which are known through skin-tongue etc. are now known infinite times more clearly  than by touching, tasting, smelling, viewing, listening.  

Additionally – Earlier with the conjunction of subjects of senses the knowledge was gained . Here in spite of being far away, the knowledge exists- this is the glory of capability. With mind he was wishing to know some past-future and some undescribed, but now from beginningless time to endless time, he knows dravya-kshetra-kaal-bhava of all the substances  simultaneously; there is no unknown left whom he may desire to know.

-          Know thus the absence of dukh and causes of dukh.

There with fruition of Moha, Mithyatva and Kashaya bhavas used to occur, they have been totally eliminated; hence dukhs are absent and their reasons are also absent which is elaborated here-

With all Tattvas being cognized in real  form , how can the Atattva Shraddhan form Mithyatva be there? No unfavourable remained, the one criticizing himself gets harmed ; upon whom one should be angry ? There is none higher than Siddhas, Indras etc. themselves bow  and attain desired ; with whom one can be proud of? All Bhavitavya (destiny) has been revealed, there is nothing pending , why should deception be carried out ? Since there is no objective ; why should there be greed? With what reason Hasya (laughter) be there? There is no other suitable for liking ; then why would there be Rati? There is no miserable association , hence  how can there be Arati?  There is no separation-conjunction with desirable-undesirable ; then why would there be Shok ? There no reason for harm to occur, hence how can there be Bhaya? All substances appear along with  their natural form which are not harmful  hence how can there be Jugupsa? With elimination of sexual desires no purpose of mating with stree-purush remained; hence how can there be purush-stree-napunsak veda form bhava?

-          Know thus the absence of reasons of generation of Moha?

With fruition of Antaraya, due to absence of shakti , the completeness was not there, now it has been overcome ; hence dukh is eliminated and infinite shakti has been revealed; thus cause of dukh is also eliminated.

Here someone says- [that Siddha Bhagwan ] do not engage in daan-labh-bhog-upbhoga ; then how the shakti gets revealed?

Its answer- These activities were treatment of disease form; now the disease itself is not there, then why treatment is required? Hence there is no presence of those activities but the karmas preventing them also have vanished; therefore it is said to be revelation of shakti.

For example- some one wanted to go, he was prevented by somebody, then he was unhappy and when the prevention was eliminated , then the purpose for which he wanted to go did  not remain ; hence he did not go also. There in spite of not going , the shakti has been said to be revealed; in the same way know here.

In this way ‘infinite veerya’ of the form of shakti of gyan etc. is explicitly present.

Due to Moha, with fruition of Pap Prakriti in Aghati karmas, he was being unhappy and with fruition of Punya Prakriti in Aghati karmas he was feeling happy. In reality since all resulted in restlessness, it was dukh only. Now with destruction of Moha, with removal of all restlessness , all dukh have been destroyed.

There, the reasons due to which he was feeling dukh, those reasons are  fully destroyed and upon slight removal of dukh he was feeling sukh ; now that the dukh has not remained in root form itself , hence there is no purpose of treatment of dukh so as to accomplish some activity. The requirements are met on their own.

The same is elaborated-

There in Vedaniya, with fruition of Asata, the causes for dukh like disease-thirst etc. used to happen in the body. Now body itself is not there, then how can disease etc. be there? Earlier for uncomfortable state of body , the heat etc. were there, but now without body whom would heat affect? External harmful nimitta used to be there, now there is nothing harmful itself – hence the reasons for dukh have been eliminated.

And with fruition of Sata, for elimination of some dukh, medicine , food etc. were there, now they do not serve any purpose. Earlier friends etc. were helpful and by their means he used to eliminate dukh  and carry out desired, but all those desired are attained and complete dukh is eliminated.

There with nimitta of Ayu, birth-death were present; death was considered as dukh  but now that the indestructible state has been attained; there is no cause for dukh. By having dravya prana , he used to consider the life-death as sukh for long, there also he did not wish to remain in narak paryaya due to dukh , but now in this Siddha paryaya without dravya prana, with own Chaitanya prana he is alive forever and there is not even an iota of dukh.

Earlier on account of Naam Karma, he used to be dukhi upon having ashubha  gati-jati , but now they all have been eliminated hence how  can there be dukh? With Shubha Gati-Jati he used to consider it as Sukh with some reduction of dukh , but now without them itself all Dukh is destroyed and complete illumination of Sukh is present; hence they do not serve any purpose.

With nimitta of Gotra Karma he considered it as Dukh having Neech Kula but now with its elimination, the cause for Dukh is not there. With Uccha Kula he used to consider it as sukh but now without it only, the highest state venerated in three loks is attained.

In this way in Siddhas with destruction of all karmas , all the dukh has been destroyed.

The characteristics of Dukh is restlessness and it occurs only when desire is there. But the liberated jivas do not have desire and all the reasons of desires have been eliminated.  Hence being unperturbed, without all Dukh, they experience infinite sukh since non perturbation only is characteristics of sukh. In the world by being perturbation free all consider it as sukh; where complete non perturbation is attained, there it has to be accepted as complete sukh.

In this way by means of Samyak Darshan etc. with attainment of Siddha state, all Dukh gets eliminated and complete Sukh is attained.

Now here preachment is given-

O Bhavya! O Brother! You were shown the miseries of the world, they have been inflicted upon you or not, consider it ! And the remedies you attempt, they have been shown to be useless, is that so or not, consider!! And with attainment of Siddha state, sukh is attained or not, consider it!!! If the way you have been told, that is felt right then the means  we describe for attainment of Siddha state getting rid of worldly state, you should follow! Do not delay!! By this means you shall attain benediction.

 Third Chapter of Description of Worldly Dukh and Moksha Sukh completed

Continued…..

MokshMargPrakashak…..06

 

NoKashaya generated state- Along with Kashayas, the NoKashaya is also present. When the Hasya (laughter) Kashaya is there, then himself blooms and gets happy. That should be treated similar to the laughter of a patient suffering with  delirium.  Even though he is suffering different diseases, even then with some false imagination, he starts laughing. Thus this jiva in spite of having different sufferings pretends to be happy; in reality he is unhappy. He would be happy only when the disease of Kashaya is eliminated.

When Rati ( Like) is produced , then in he lusts for desired object; just as cat yearns for catching mouse, if someone beats her then also she does not leave the mouse. Thus the yearning is due to difficulty undergone to achieve the objective and the pain which would be felt upon separation ; hence it is dukh only.

When Arati ( dislike) is produced , then in conjunction with unfavourable objects he becomes highly distraught; the association with disliked is  not enjoyable , hence this misery is intolerable ; therefore he yearns for its elimination ; hence this is dukh itself.

When Shok ( sorrow) is produced , then due to separation with favourable and  association with unfavourable , being highly distraught he is highly unhappy , cries, shouts, becomes careless , commits suicide; nothing is served even then himself he is highly miserable.

When Bhaya ( fear) is produced , then knowing someone to be cause for separation with favourable and association with unfavourable, he is afraid; becomes fearful , runs, hides, becomes careless, reaches where he would be miserable and dies , hence this is dukh form only.

When Jugupsa ( aversion) is produced, then he hates  the undesirable thing; wishes to run away or separate it from self  and being highly upset, he suffers great dukh.

With the three Vedas the sexual desire is generated. With Purush Veda the desire to mate with women is produced; with Stree veda the desire to mate with Men is generated and in Napunsak Veda the desire to mate with both is produced. Due to this he becomes distraught and impatient . Being shameless he spends money and does not care for defamation. If traditional dukh and punishment etc. are attained, he does not care for them. With desire for sex, he may turn mad and die.

In the granths ten states of kaam ( desire) are described, there being mad and death are also written. In Shastra of medicine, the ‘KaamJwara’ is told as the form of  fever which is cause for death. Visibly also with  Kaam death has been seen. The one blinded with Kaam does not think; father with daughter, manushya with tiryanchni  etc. start mating. Such  is the misery of kaam which is highly dukh form.

In this way the states are generated due to Kashaya and NoKashaya.

 Here consider this – If one does not manifest in these states , then anger etc. cause misery and if he manifests in these states, then misery is encountered till death. Here misery till death is accepted but pain of anger etc. are not considered as tolerable; hence it establishes that the pain of kashayas is greater than death etc.

When the Kashaya is under fruition then without engaging in Kashaya one cannot stay. If external reasons for Kashaya are available then with their support he undertakes Kashaya, if they are not available then he himself generates reason. For example- if business etc. are not reasons for Kashaya  then gambling and other different  games are  means for anger etc. The narration of unpleasant stories etc. are also cause.

When the sexual desire, anger etc. cause misery and the body does not have capability to function accordingly in those deeds, then he produces medicines and tries other remedies. If no other means are  possible then in own Upayoga , contemplating of the objects as cause for Kashaya , himself manifest in Kashaya form.

In this way, this Jiva, miserable with Kashaya bhavas , becomes highly distraught.

Now the reason due to which this Kashaya Bhava is produced, if that objective may be served so that ‘ my dukh may be eliminated and I may get sukh’ – with such thoughts, he makes different efforts for attainment of that objective and considers them as the means for elimination of dukh.

 Now, the dukh produced by those Kashaya bhavas is real  only, visibly he is unhappy himself but the remedies attempted by him are all false.

Why? It is explained- In anger harming others; in pride showing others to be lowly, self being higher up; in deceit attaining objective with treachery; in greed attainment of objective; in Hasya maintaining of the cause for blooming; in Rati company of favourable to continue; in Arati the elimination of unfavourable; in shok the removal of the cause for shok; in bhaya the elimination of cause for bhaya; in Jugupsa the elimination of cause for Jugupsa; in Purush Veda mating with Stree; in Stree veda mating with purush; in Napunsak Veda mating with both- such objectives are seen.

If these objectives are served then with the subsidence of Kashaya the dukh may be eliminated- and he can be happy, but those  objectives cannot be met with his efforts; they are dependent upon Bhavitavya (destiny) since he is seen to make various efforts but objectives are not met. Even the remedy is not in his own control; it is under control  of Bhavitavya since he considers making different efforts but even one of them is not successful.

But if per chance, like luck of the crow, the Bhavitavya is favourable – then the means is same as the objective and with that the objective may be accomplished, then some Kashaya may subside related to that activity , but even that does not happen. So long as the the objective was not met, till then the Kashaya pertaining to its fulfilment was there and the moment the objective was served, at the same time another Kashaya with some other objective got produced; thus even for a moment he does not remain perturbation free.

Just as in anger he wanted to harm someone and suppose that harm has been accomplished , then being angry at someone else he started thinking of harming him. When power was less then he wished to harm small one; when power was more then he wanted to harm greater ones. In the same way with pride-deceit-greed  the tasks which were planned, if those are accomplished , then with respect to another one with deceit etc. he wishes to accomplish the task. When power was less then he wished to accomplish smaller goals; when power is more then he wishes to accomplish greater deeds. In Kashaya, if there is a defined  magnitude of the deed then with attainment of the deed, he could be happy, but the magnitude is not fixed; it keeps enhancing.

The same is told in Atmanushasan-

“ Hope form pit is found in each being. Infinitely infinite jivas have hope form pits. How is that pit? – in that pit entire Lok is like an atom and the Lok is one only; hence tell that how much would be the share of each ? Hence the desire for subjects of senses of yours is a waste only. “

The desire does not get fulfilled; hence the dukh is not eliminated since no objective is met. Or if some Kashaya is eliminated then another Kashaya gets produced at the same time.

Just as – there are lots of people beating  someone, then when one is not beating , then others start beating; in the same way there are several Kashaya for giving misery to Jiva ; when anger is not there then Pride etc. are active; when pride is not there then anger etc. become active.

In this way the presence of Kashaya continues; at any time he is not free of Kashaya.  Hence in spite of meeting the objective of some Kashaya, how can dukh  be eliminated? His objective is to meet all the objectives of all the Kashayas by which he can be happy, but this is not possible ; hence he is always unhappy in spirit. Since he wishes to be happy by meeting the objectives of all the Kashayas to eliminate the dukh ; hence this remedy is false only.

Then what is the true remedy? – With Samyak Darshan - Gyan when the true shraddhan and knowledge is gained, then the spirit of favourable-unfavourable (with respect to object) would be eliminated and with that power, the intensity of Charitra Moha would diminish – by such attainment, the Kashayas are absent and their misery would be eliminated and then their objectives also would not be there; being perturbation free he would be greatly happy. Hence the true means for eliminating this dukh is Samyak Darshan etc.

Dukh generated with the nimitta of Antaraya Karma and its remedy

With Moha this jiva attains enthusiasm for daan-laabh-bhog-upabhog-veerya but due to fruition of Antaraya he is not able to fulfil it , then he gets extremely restless; hence this is dukh form only.

The remedy he attempts – the external reasons which are apparent to him, he tries to eliminate them  but those solutions are false since in spite of them, due to fruition of Antaraya, the obstacles are seen. With kshayopasham of Antaraya , without efforts also the obstacles are not present ; hence the root caused for obstacles is Antaraya.

Just as some dog is hit with  a stick by a person ; that dog now unnecessarily gets malicious towards the stick ; in the same way this jiva was prevented by external sentient-insentient dravyas with the nimitta of Antaraya , and this jiva unnecessarily feels malicious towards those external dravyas; since even if other dravya desires to cause obstacle, it may not happen and even when other dravyas do not wish to cause obstacle, it may happen.

By this  it is known that other dravyas do not have any control. Why should he fight with those who do not have any control? Hence this remedy is false only.

Then what is the true remedy?- On account of Mithya Darshan etc. the (Mithya) enthusiasm which is  generated by desires is eliminated with Samyak Darshan etc. With Samyak Darshan etc. if the intensity of Antaraya is reduced , then the desire would be eliminated and the shakti would increase, then with elimination of dukh the perturbation free sukh  is generated. Thus Samyak Darshan etc. are the real means.

Dukh Generated with the fruition of Vedaniya and its remedy

With fruition of Vedaniya the association with causes of dukh-sukh is attained. Several of them are states of the body only; many states  of body have external conjunctions in nimitta form and several external substances are associated.

There, under fruition of Asata, the hunger-thirst-breath-pain-illness etc.  are present in the body and the association of external very cold-hot-wind-bondage etc occurs as nimitta form which are unfavourable to body and conjunction of external enemy, bad son etc. skandhs occur and with Moha they are felt as undesirable. When their fruition occurs, then the fruition of Moha is also such , due to which he is highly perturbed with manifestations and wishes to avoid them and so long as they are not removed, he remains unhappy- thus with its presence all are unhappy.

With fruition of Sata , the sharir is healthy,  strong etc. and in association with favourable nimitta for sharir , external eating-drinking and pleasant wind etc. are conjoined. External friend-good son-wife-servant-elephant-horse-wealth-cereal-house-clothes are conjoined and with Moha the spirit of desire in them is experienced. So long they are under fruition, then the fruition of Moha is such  that those manifestations in which he is happy, he wishes to protect them and so long as they are there, he feels happy. Here the feeling of sukh is such that someone had some subsidence of some disease for some time , then with respect to previous state he calls himself as happy. In reality the sukh is not there; in the same way this jiva was suffering from severe dukh , and in some way, one dukh reduced for some time, then with respect to previous state, he describes self to be happy, in reality sukh is not there.

Here with the fruition of Asata , he experiences dukh and he makes efforts for their remedy and with fruition of sata he experiences sukh and tries to prolong it, but these remedies are false only.

Firstly the remedies are not in his control; they are dependent upon fruition of Vedaniya karma. There the efforts of all are directed towards  avoiding Asata and prolongation of Sata but someone may attain that with some efforts or without efforts ; on the other hand someone may not attain the same with lot of efforts ; hence it should be known that the remedy is not within his control.

Sometimes, he may make some efforts and if the fruition is accordingly then for some time, in some way the cause for Asata is eliminated and cause of Sata may exist, but even there in presence of Moha, he is restless with desire of their enjoyment. When the desire to enjoy some object is there and so long as it is not available, till then he is restless with its desire and the moment it is obtained then at the same moment the desire for enjoying some other thing is generated, due to which he becomes restless.

For example- someone desired to taste something, the moment that is tasted , at the same time, desire to taste some other thing or touch something etc. get generated.

Or, firstly there was a desire to enjoy something in a particular way, so long as that is not available till then its desire is there and the moment it is available and enjoyed, then desire to enjoy it in some other way gets generated. For example- he wanted to see wife and the moment he saw her, the desire of mating got generated, and while mating , there is desire to do some other activity hence giving it up, he gets busy in other activities, thus different types of restlessness is experienced.

Look! In earning wealth, carrying out business and in protecting it and caring it how much restlessness is experienced. During this fruition of Asata in the form of generation of hunger-thirst-cold-hot- waste-sweat etc. are present, by avoiding these it is considered as happiness, then what type of happiness is there? – this is nothing but treatment of disease. So long as thirst etc. are there, till then he is restless with desire to eliminate them ; when it is eliminated then some other desire gets generated and its restlessness is there; again when thirst etc are produced then its restlessness is produced.

In this way by his efforts, sometimes Asata may get converted into Sata , but even there the restlessness continues; hence dukh is maintained.

Further, it does not happen so also, in spite of efforts some fruition of Asata is such that there is no remedy for it and the misery is too high, which cannot be tolerated, then with restlessness he is highly unhappy.

Therefore in this world the fruition of Sata is seen rarely due to fruition of some punya ; lots of jivas have only fruition of Asata for most of the time; hence the efforts made by him are false only.

Or, they believe the sukh-dukh to be there with presence of external materials which is delusion. Sukh-dukh occurs with the nimitta of Moha upon fruition of Sata-Asata- this is visibly seen.

If a wealthy having one Lakh has expenditure of one thousand , then he is unhappy and if a person having hundred has profit of one thousand, then he considers it as sukh; whereas the external materials  are 99 times more with the first one. In other words the rich having one lakh has desire for more, hence he is unhappy and the one having hundred is satisfied hence he is happy. 

Further with same thing someone is happy and someone is unhappy. For example- the thick cloth for some one is painful and pleasant for another. The pain of thirst etc. in body and ‘ separation with favourite and conjunction with unfavourable’ causes lot of dukh to someone and little to another, someone is unaffected; hence the sukh-dukh is not under control of things ; with fruition of sata-asata , with nimitta of manifestation of Moha it is  considered  as sukh-dukh ( by gyani) .

Here question- With regard to external things , it is as you say, but in body the pain gives rise to dukh only and without pain there is sukh only; hence dependent upon the state of body the sukh-dukh are seen?

Answer- The gyan of soul is dependent upon senses and senses are parts of body; hence depending upon the state of senses, with  its nimitta the knowledge form gyan manifests, with that only Moha bhava is generated. By that only, from the state of body , the sukh-dukh are specifically known. If the moha with son-wealth etc. is more then he bears the troubles of body, and considers it as less. Whereas when they are unhappy or when their association is not there, then he treats it as considerable dukh. The Munis do not consider the body miseries as dukh; hence the acceptance of sukh-dukh is dependent upon Moha. Moha and Vedaniya have nimitta-Naimittik relationship ; hence with fruition of Sata-Asata , the appearance of Sukh-Dukh occurs.

Mainly several things occur with fruition of Sata and several occur with fruition of Asata; hence with the things the sukh-dukh is apparent but upon consideration , the sukh-dukh is due to Moha only; others are not responsible for sukh-dukh.

Kevali also has fruition of Sata-Asata and association of materials cause for sukh-dukh is also there, but in absence of Moha , slightest sukh-dukh does not occur; hence sukh-dukh should be considered as Moha generated only. Hence (O Jiva) You wish to remove dukh by collecting or separating the materials and be happy , but this remedy is false.

Then what is the true remedy? – Elimination of delusion with Samyak Darshan etc. The materials are not cause for sukh-dukh; own manifestations are cause. Hence by practice of true contemplation, own manifestations should not be happy-unhappy with the nimitta of materials – this is the solution.

With Bhavana of Samyak Darshan etc. the Moha should weaken , then state would be such that in spite of several reasons it does not result in sukh-dukh , then being in peaceful state without perturbation , he experiences true bliss, thus with elimination of all dukh , he gets to be happy- this is the true remedy.

Dukh caused by fruition of Ayu Karma and its remedy

Generation of paryaya with the nimitta of fruition of Ayu Karma is life and separation of paryaya is death. Here this jiva, due to Mithya Darshan etc. believes self to be paryaya only ; hence till life is there, he believes ‘own existence’ to be there and with death he believes it to be ‘own absence’. For this reason he is always afraid of death, with that fear he is always restless. He is always afraid of causes of death and in their conjunction he is highly anguished; in this way he remains highly miserable.

The remedy he adopts is that he keeps the causes of death away or himself runs away from them , takes recourse to medicine etc., makes forts- fence  etc., thus tries different means, but these means are false since with completion of Ayu, in spite of several efforts, even if several assistants are there, even then death occurs. He does not remain live even for a moment extra. Where as till the Ayu is not completed, till then in spite of several reasons, even then death does not occur; hence with efforts the death cannot be avoided and with completion of duration of Ayu, death is inevitable; hence the remedy is false only.

Then what is the true remedy?- With Samyak Darshan etc. the spirit of oneness with paryaya should be eliminated. Self is beginningless-endless Chaitanya Dravya,  hence oneness should be in that . Prayaya should be known as guise form, then there is no fear of death and after attainment of Siddha state with Samyak Darshan etc. the death itself  is eliminated; hence Samyak Darshan etc. only are true remedy.

Dukh  generated by fruition of Naam Karma and their remedy

With fruition of Naam Karma Gati-Jati-Sharir etc. are generated. Of these the one caused by fruition of punya are cause for sensory sukh and the one caused by fruition of pap are cause for dukh. But here the belief of (real) sukh is delusion. The efforts for elimination of causes of dukh and generation of causes of sukh are also false only.

Then what is the true remedy?  The true remedy are Samyak Darshan etc. Just as it was described for Vedaniya, the same way should  be known here. In Vedaniya and Naam the causes for sukh-dukh are similar hence the descriptions are also similar.

Dukh generated by fruition of Gotra Karma and its remedy

With fruition of Gotra Karma  the jiva is born in higher or lower Kula. Upon taking birth in higher Kula , he considers self to be higher and with birth in lower kula, he considers self to be lower. Here the remedy for changing kula is not possible to him ; hence whichever kula is attained, in that only oneness is believed ; but belief of high-low from aspect of Kula is delusion. Someone from higher kula, if he engages in  infamous deeds then he becomes lowly and if someone from lower kula does some praiseworthy deeds then he becomes high. Further with greed etc. the one from high kula start serving lower kula person.

How long the kula stays? – with completion of paryaya , the kula changes ; hence believing self to be high-low due to high or low kula results in fear of being low for the high kula person while low kula person is having dukh of being low anyway.

Then what is the true remedy? – With Samyak Darshan etc. not being happy or sad in higher or lower kula and with them only he attains highest Siddha state which does not change for ever. Then all dukh gets eliminated and he becomes supremely happy.

In this way from aspect of karma fruition, with nimitta of Mithya Darshan , the world comprises of dukh only – this was narrated.

(A)  From aspect of Paryaya

Now the same dukh is described from aspects of paryayas-

Dukh of Ekendriya Jivas

In this world, most of the period is spent in Ekendriya paryaya only; hence eternally he has to stay is NityaNigod. The coming out from there is like jumping out of a gram seed in oven. In this way, coming out from there , he attains different paryaya, even then the stay in Trasa state is for a short period only; in Ekendriya most of the period is spent.

There in ItarNigod the stay is long and for very long periods he stays in earth-water-fire-air and pratyek vanaspati forms.

Coming from NityaNigod, the maximum period for remaining in Trasa is little more than two thousand Sagar only. The maximum period of being in Ekendriya is innumerable Pudgala Paravartan only . The period of Pudgala Paravartan is such that in infinitesimal part of it also, infinite Sagar period is spent; hence the kaal of this worldly jiva is spent primarily in Ekendriya paryaya only.

There in Ekendriya the capability for gyan-darshan is insignificant only. With the nimitta of one sparshan ( touch) indriya the MatiGyan is produced and with the nimitta of it the shruta Gyan and sparshan indriya generated Achakshu Darshan are produced with which they know heat-cold etc. in limited sense.

With strong fruition of Gyanavarana -Darshanavarana , the gyan-darshan are not more than this hence the desires for sensory subjects exists and he is highly unhappy.

With fruition of Darshan Moha, Mithya Darshan is present, due to which the paryaya is believed to be self only; there is no capability to think any more and with the fruition of CharitraMoha, they manifest in intense anger etc. Kashaya forms since Kevali Bhagwan has described only three Ashubha Leshyas – krishna-neel-kapot for them which occur with intense Kashaya only. There Kashaya is intense but the shakti is extremely low in every way; hence they are quite unhappy, and there is no remedy.

Here someone may say- When Gyan is limited so much, then how can they have so much Kashaya?

Answer- There is no rule that the Kashaya should be in accordance with  the amount of gyan; the gyan is in accordance with Kshayopasham.

For example some blind -deaf person in spite of having less knowledge is seen to have lot of Kashaya ; in the same way in spite of little gyan, the ekendriya is believed to have lot of Kashaya.

And the external Kashaya is visible when in accordance with Kashaya they do some act, but being power less, they cannot undertake any activity , hence their Kashaya is not revealed.

For example- some person is incapable, due to some reason he has intense Kashaya but he cannot do anything; hence his Kashaya is not revealed externally. Due to this he is highly unhappy; in the same way the ekendriya jivas are incapable, they have  Kashaya due to some reason, but they cannot do anything , therefore their Kashaya is not revealed and they are unhappy themselves.

There know this- where Kashaya is more but is incapable then the dukh is more and as Kashaya keeps reducing and the capability increases, the dukh becomes less; in the same way the ekendriyas have intense Kashaya and they are incapable ; hence ekendriya jivas are highly unhappy; they only suffer that misery and Kevali knows it.

Just as patient of delirium having lesser gyan and due to weakness of external shakti , cannot express his dukh also , but he is highly unhappy; in the same way the gyan of ekendriya is less and due to weakness of external shakti , he cannot express his dukh also, but he is highly unhappy.

With strong fruition of Antaraya, the desired also does not happen ; hence also he is unhappy.

And (for ekendriya jivas) the pap prakritis are under fruition particularly out of the Aghati karmas.

There with fruition of Asata Vedaniya karma, due to  its nimitta they are highly unhappy. For example- the vanaspati breaks due to wind , dries up with heat or cold, without water it dries up, burns up with fire; someone penetrates it, hammers it , squashes it,  eats it, breaks it – several states are generated; in the same way possible different states occur in earth (jiva) etc. due to which they are highly unhappy.

Just as in the body of manushya due to such states dukh occurs; in the same way they also experience it since their knowledge is with sparshan sense and they have only sparshan sense,  with them knowing the subjects , under influence of moha, they are highly restless but they do  not  have capability of running or fighting or calling; hence agyani people do  not know their dukh.

Sometimes little fruition of Sata happens but it is not strong.

With respect to Ayu Karma, the aparyapta (labdhi Aparyapta) jivas have a life span of 1/18^th part of a breath duration while those of paryapta jivas is from antarmuhurta to several years; with ayu being short , the birth-death keep occurring and they remain unhappy with it.

With respect  to Naam Karma the fruition of Tiryanch Gati etc. pap prakritis is particularly there. Some may have fruition of weak punya prakriti which are not strong hence due to Moha, they remain unhappy.

In Gotra karma there is fruition of Neech (Lowly) Gotra only; hence they are inferior; hence too they are unhappy.

In this way the Ekendriya Jivas are highly unhappy.

In this world, just as a stone with support of earth remains there for long time, but in unsupported sky, it can be there for a very short period; in the same way this jiva, remains in Ekendriya parayaya for very long period; in other paryayas  it is rare and for very short period; hence this jiva is highly unhappy in this world.

Miseries of Vikalendriyas ( 2-4 sensed jivas) and Asangyi Panchendriyas

This jiva attains paryayas of 2,3,4 sensed (vikalendriya) and asangyi (without mind) panchendriya , there also the dukh is similar to that of ekendriyas.

The difference is as follows- Here sequentially with each additional sense the capability of Gyan-Darshan has been enhanced little more and capability of speaking-walking is attained. Here also those who are Aparyapta or in paryapta also, smaller jivas with less capability, their shakti does not get revealed. And there are several paryapta jivas with lot of shakti , their shakti has been revealed ; hence those jivas engage in sensual subjects, make efforts to eliminate dukh; with anger cutting, beating, fighting , deceiving , collecting food, running etc. activities. With dukh  they cry and call etc. ; hence their dukh is revealed to some extent.

-          Such worms, insects etc. jiva with heat-cold, beating-penetrating  or hunger -thirst etc. are seen to be highly unhappy which is visibly seen. What more to write, this is sufficient to consider their states.

-          In this way know the two sensed etc. jivas to be highly  unhappy.

Continued….