MokshaMargPrakashak …35

 

Reconciliation  of various characteristics of Samyaktva

Here question is generated- You speak of the rule of shraddhan of seven tattvas, that is not applicable since somewhere you tell the shraddhan of self different from others itself as ‘Samyaktva’. In Samaysar there is Kalash which says-

“ Observation of this soul different from other dravya itself is ‘Samyak Darshan’ as a rule; hence renouncing the progeny of nine tattvas , we should have just one soul. “

And somewhere ‘ the Nishchaya of one Atma alone is called as Samyaktva.’ In Purushartha Siddhi Upaya there is such verse only which means the same.

Hence with shraddhan of jiva-ajiva or only jiva Samyaktva is attained; if the rule was of shraddhan of all seven then why would it have been written thus?

Its answer- Your Shraddhan of being different from others is without the shraddhan of asrava etc. or with them?

If it is without them then without shraddhan of Moksha, for which objective, you make such efforts. Without shraddhan of Samvar-Nirjara, why do you make efforts for engaging upayoga within own nature being free of ragas? Without shraddhan of asrava-bandh why do you renounce the previous state? Hence without shraddhan of asrava etc., shraddhan of self and others is not feasible and if it is with shraddhan of asrava etc. then automatically it results in the rule of shraddhan of seven tattvas.

If Nishchaya (Samyak Darshan) is that of soul alone then without shraddhan of other being other form, the shraddhan of soul is not attained. Hence with shraddhan of ajiva only the shraddhan of jiva is attained. In the same way prior to that the shraddhan of asrava etc. is also attained; hence here also the rule of shraddhan of seven tattvas only should be known.

Without shraddhan of asrava etc., the shraddhan of self-others or that of only soul is not true, since soul is dravya which is accompanied with Shuddha-ashuddha paryayas. Hence just as without observation of thread, the cloth cannot be observed; in the same way without recognising Shuddha-ashuddha paryayas, shraddhan of atma dravya is not attained. The recognition of Shuddha-ashuddha state is carried out with recognition of asravas etc. and without shraddhan of asrava etc., the shraddhan of self-others or just soul alone is not meaningful, since with or without shraddhan – self is self only  and other is other only. If the shraddhan of asrava etc. is there then by elimination of asrava-bandh with  means of samvar-nirjara, he attains Moksha state.

There the shraddhan of self-others is being carried out with  the same objective; hence along with  the shraddhan of asravas etc., the knowledge of self-others or that of self alone is meaningful.

There question- If it is so then in shastras the shraddhan of self-others or that of soul alone is called as Samyaktva and meaningful. Renouncing the progeny of nine tattvas, be one soul only- this was told; why so?

Its solution- The one who is having true shraddhan of self-others  or that of soul, he does have shraddhan of seven tattvas also. And the one who has true shraddhan of seven tattvas, he does have shraddhan of self-others or that of soul for sure. -Knowing such mutual concomitance, the shraddhan of self-others or that of soul alone is called as samyaktva.

With this deceit if someone knowing the self-others in samanya form or knowing the soul he believes to be kritakritya (one who has attained objective) , then it is his delusion since it is told-

“ Samanya without Vishesh is like horns of donkey”.

Therefore with the Vishesh of meaningful asrava etc., the shraddhan of self-others or that of soul is advisable. Or with shraddhan of seven tattvas, for eliminating ragas etc. he contemplates of the other dravyas as being different or he contemplates of soul alone; with that his objective is met; hence primarily the differentiating knowledge or atma gyan is called meaningful.

Without tattvartha shraddhan knowing all is not meaningful since objective is to eliminate ragas etc., there without shraddhan of asrava etc. this objective is not realised, then just knowledge alone increases the pride only; the ragas are not relinquished, then how will his objective be met?

And it is told to abandon the progeny of nine tattvas, there earlier with the contemplation of nine tattvas Samyak darshan is attained, later for attaining Nirvikalpa state, it was desired to abandon the vikalpa of nine tattvas also, but the one who had not thought of nine tattvas earlier, how can he abandon the vikalpa of them? The other several vikalpas which are present with you, you should abandon them only. 

In this way in the shraddhan of self-others or that of soul alone, the dependence of shraddhan of seven tattvas is found; hence tattvartha shraddhan is characteristics of samyaktva.

Then Question- Somewhere in shastras ‘Shraddhan of Arahant deva- Nirgranth Guru- Dharma without Himsa is called Samyaktva’, how is it ?

Its answer- With shraddhan of Arahant Deva etc., the shraddhan of Kudevas etc. is abandoned hence the Graheet Mithyatva gets eliminated, from this aspect  it is called Samyaktva . It is not absolute characteristics of Samyaktva since such shraddhan is also entertained by Dravya Lingi Muni etc. who are Mithya Drishti adopter of Vyavahara Dharma.

Or just as with AnuVrita-MahaVrita whether Desh Charitra- Sakal Charitra is attained or not, but without adopting AnuVrita-MahaVrita Desh Charitra- Sakal Charitra are absolutely not possible; hence Vritas are known as necessary means and with the Upachar of knowing the means as the result, they are called Charitra . In the same way with shraddhan of Arahant Deva etc. whether Samyaktva  is there or not, but without shraddhan of Arahant etc. the ‘Tattvartha shraddhan form samyaktva’ is never attained. Hence knowing the shraddhan of Arahant etc. as necessary cause, with upachar of means in the result, this shraddhan is called as Samyaktva . For this reason it is called as Vyavahara Samyaktva.

Or, the one who has Tattvartha Shradddhan, he necessarily has true shraddhan of form of Arahant etc. Without Tattvartha Shraddhan  if he may have  shraddhan of Arahant etc., but that shraddhan is without recognition of true form. And the one who has true shraddhan of form of Arahant etc , he necessarily has Tattva shraddhan also  since with recognition of form of Arahant etc. the recognition of Jiva-Ajiva-Asrava etc. is attained. In this way knowing them to be mutually indispensable, in some places the shraddhan of Arahant etc. is called Samyaktva.

Here Question- Although Narak etc. Jivas do not have Vyavahara of Deva-Kudeva etc. even then they do have Samyaktva; hence with attainment of Samyaktva, the shraddhan of Arahant etc. is surely existent – such a rule is not possible.

Its answer- In the shraddhan of seven tattvas, the shraddhan of Arahant etc. is implied since in Tattva Shraddhan the Moksha Tattva is considered supreme. That Moksha Tattva is characteristics of Arahant-Siddha. The one who considers the characteristics as supreme, he would consider its goal also to be supreme; hence they were only considered as supreme; other were not considered, that only implies shraddhan of deva.

And cause for Moksha are Samvar-Nirjara; hence they are also considered as supreme and the holder of samvara-Nirjara are primarily Munis; hence Munis are considered as supreme; others were not considered, that only implied shraddhan of Guru. And the bhava without ragas etc. only is Ahimsa, that only is considered as venerable; others are not considered, that only constituted shraddhan of dharma.

In this way in Tattva shraddhan the shraddhan of Arahant Deva etc. is implied.

Or the nimitta due to which he attains Tattvartha Shraddhan, with that nimitta he attains shraddhan of Arahant deva etc. also; hence in samyaktva there is rule of shraddhan of devas etc.

Then question – Several jivas carry out shraddhan of Arahant etc., their qualities are recognised but they do not attain tattva shraddhan form samyaktva; hence the one who has true shraddhan of Arahant etc., he should have tattva shraddhan also – such rule is not possible.

Its reply- The one who knows the 46 etc. qualities of Arahant etc. without tattva shraddhan, he knows the qualities based upon paryaya but he does not recognise them as differently as that possible in jiva-pudgala hence he does not have true shraddhan also. Since without recognising the category of jiva-ajiva, he does not recognise the soul dependent qualities of Arahant etc. different from body dependent qualities. If he knows them then he would surely know own soul to be different from other dravyas.

Hence in Pravachansar it is told that – “ The one who knows the Arahant by his dravya-guna-paryaya, he knows his own soul; his moha gets destroyed.”

Therefore, the one who does not have shraddhan of Jivas etc. Tattvas, he does not have true shraddhan of Arahant etc. also and without the shraddhan of Moksha etc. Tattvas, he does not realise the glory of Arahant etc. truly. From aspect of worldly miracles etc. he knows the Arahant, from tapas etc. he knows Guru, and from Ahimsa of other jivas he knows the greatness of dharma but these bhavas are dependent upon others since with bhavas dependent upon soul only, the nature of Arahant etc.  is known upon attainment of Tattva shraddhan only. Hence the one who has true shraddhan of Arahant etc. he definitely has Tattva shraddhan- know thus as the rule.

-          Thus the characteristics of Samyaktva  were indicated.

Here question- The characteristics of Samyaktva have been described as true tattva shraddhan or shraddhan of self-others or shraddhan of atma or shraddhan of deva-guru-dharma and the mutual unity of these characteristics was also shown; that is now known, but what is the purpose of describing characteristics differently?

Its reply- These four characteristics are described, in them by accepting one characteristics with true Drishti , all four characteristics get accepted, even then considering the main objectives differently, the characteristics have been described differently-

Where Tattvartha shraddhan is called as characteristics, there the objective is that with recognition of these tattvas one could have shraddhan of the true nature of substance as well as that of own benefit-loss, so that he could proceed in Moksha Marg.

Where the shraddhan of self-others differently has been told as the characteristics, there that shraddhan is called as the prime characteristics by which the objective of Tattvartha shraddhan is established. The purpose of shraddhan of jiva-ajiva is to have shraddhan of self-others differently. The purpose of shraddhan of asarava etc. is to renounce ragas etc.; there with different shraddhan of self-others the shraddhan of not having ragas in other dravyas is produced- the objective of such tattvartha shraddhan is established with the shraddhan of self-others being different, hence this characteristics is called as prime.

Where shraddhan of soul is called characteristics, there the purpose of shraddhan of self-others differently is merely to know oneself. With knowledge of self, even the vikalpa of others is not meaningful- thus with primacy of original objective, atma shraddhan is called as prime characteristics.

And where shraddhan of Deva-Guru-Dharma is called as characteristics, there primacy is that of external means  since shraddhan of Arahant Devas etc. is means for true tattvartha shraddhan and shraddhan of Kudevas etc. is cause for imaginary tattva shraddhan – thus with primacy of external reason, abandoning shraddhan of Kudeva etc., for promoting  shraddhan of Sudeva etc., the shraddhan of Deva-Guru-Dharma is called as prime characteristics.

In this way with primacy of different objectives, different characteristics have been described.

Here Question- Out of the four characteristics described here, which one should be adopted by this jiva?

Its reply- With Upasham of Mithyatva Karma, the misconception gets relinquished ; there all the four characteristics are found simultaneously.

From aspect of contemplation, primarily he considers the Tattvarthas sometimes or carries out differentiating knowledge of self-others or takes care of own nature only or considers the form of Devas etc.

In this way different considerations occur in Gyan but in shraddhan everywhere mutual dependence is seen. When consideration of Tattvas is carried out then it is done with the intent of differentiating knowledge etc. and when differentiating knowledge is carried out then it is done with intent of contemplations  of Tattva etc. In the same way elsewhere also mutual relationship is present; hence in the shraddhan of Samyak Drishti, all four characteristics are adopted.

And where Mithyatva is under fruition – he is having misconception; for him these characteristics appear apparent and not real. He believes in the Jivas etc. tattvas of Jina faith, does not believe in others; he learns their name- divisions etc. – such Tattvartha shraddhan exists  but he does not have shraddhan of their true bhava.

He does talk about differentness of self-others, contemplates also of the same, but just as – in paryaya there is spirit of oneness and there is spirit of otherness in clothes etc.; he does not have oneness with  soul and otherness in body etc. Though he contemplates of soul in accordance with the jina dictums but he does not have shraddhan of self in the realisation form.

Other than Arahant Devas etc. he does not have faith in other KuDeva etc., but does not have shraddhan by recognising their true natures.

Such apparent characteristics are experienced by Mithya Drishti – of these some are  present and some are absent  and their differences are also possible.

-          In these apparent characteristics it is possible that firstly he has Shraddhan of Devas etc. and then that of Tattvas, later he contemplates of self-others and lastly contemplation of only soul is carried out- with such sequence if he makes efforts then attaining true traditional Moksha Marg, some jiva may attain Siddha state also.

On the other hand breaking this sequence, the one who does not have any decision regarding the form of Devas etc. and with the strength of intelligence he engages in Tattva contemplation etc.; therefore knows self as Gyani, or does not engage his Upayoga in Tattva contemplations and remains gyani with differentiating knowledge of self-others, or does not decide of self-others and considers self to be Atma Gyani – all these are talks of wisdom, means of pride Kashaya; they are meaningless.

Hence the jiva who wishes to do something good for self, till he does not attain true Samyak darshan, till then he should adopt these in the sequence only.

The same is told- firstly by accepting order or with some examination give up the faith in KuDeva etc. and engage in shraddhan of Arahant Devas etc.; since with such shraddhan the Graheet Mithyatva gets eliminated and nimitta of KuDevas etc. who obstruct the Moksha Marg is also dispelled. Nimitta of Arahant Devas etc. who assist in Moksha Marg is attained ; therefore firstly have shraddhan in Devas etc.

Later contemplate upon the Jivas etc. tattvas as told in Jina faith; learn their names characteristics, since with such  practices the Tattvartha shraaddhan is attained.

Subsequently the differences of self-others as felt should be considered continuously since with such practice the differentiating knowledge is attained. Later for developing oneness with own soul keep considering own nature, since with such practice the soul  experience is attained.

In this way sequentially by adopting these, later engage upayoga sometimes in the consideration of Devas etc., sometimes in tattva contemplations, sometimes that of self-others and sometimes in that of own soul – with such practice the Darshan Moha keeps weakening, then possibly true Samyak Darshan gets attained.  But there is no such  rule; some jivas may have some strong  obstruction in between and  then Samyak Darshan may not be attained, but primarily lots of jivas attain the objective with this sequence; hence adopt them this way.

Just as- the one desirous of son makes efforts for marrying etc., later several people attain son  surely; some may not get also, but the effort is this way only; in the same way the one desirous of Samyak Darshan ensures the availability of the means, later several jivas attain samyaktva for sure; some may not attain also but he should make efforts to the extent possible.

-          In this way the characteristics of Samyaktva were described.

Here question – Several  characteristics of Samyaktva were told but of them you called Tattvartha Shraddhan as primary, what is the reason for it?

Answer- The dim-witted do not feel the explicit objective in other characteristics and get deluded, whereas in this characteristics of Tattvartha shraddhan, the explicit objective is felt without confusion; hence this characteristics is kept primary.

The same is elaborated- In the shraddhan of ‘Deva-Guru-Dharma’ the dim-witted may feel that ‘ believe in Arahant Devas etc. and not others; this alone is Samyaktva’ . Here the cause-effect relationship of Jiva-ajiva and bandh-moksha is not realised due to which the objective of Moksha Marg is not fulfilled and without the shraddhan of Jivas etc., being satisfied with this shraddhan alone, believes self to be having Samyaktva. He merely entertains dwesha with respect to Kudeva etc. and does not make efforts for relinquishing  other ragas etc.  – such delusion is generated.

In the shraddhan of self-others the dim-witted feels that knowledge of self -others alone is effective and with that Samyaktva is attained.

There without realisation of the form of Asravas etc.,  the objective of Moksha Marg is not met and without shraddhan of  Asrava etc., with this knowledge alone being satisfied, believes self to be having Samyaktva  and being promiscuous he does not make efforts to give up ragas etc- such delusion is generated.

In Atma Shraddhan the dim-witted feels that contemplation of soul alone is effective and Samyaktva is attained with it only. There the differences of jiva-ajiva and forms of asravas etc. are not realised, therefore the objective of Moksha Marg is not met and without knowing difference of jiva etc. and nature of asravas etc., with this consideration only believes self to be having Samyaktva and being promiscuous does not make efforts to relinquish ragas etc. – such delusion is generated to him.

-          Knowing this, these characteristics were not made primary.

And in Tattvartha shraddhan characteristics, the shraddhan of jiva-ajivas and asravas etc. are  inherent ; there the forms of all are properly realised, then the objective of Moksha marg is served.

-          With such shraddhan he attains Samyaktva but he does not remain satisfied with it. With shraddhan of asravas etc., he makes efforts for Moksha relinquishing ragas etc. and he does not get deluded.

Therefore Tattvartha Shraddhan characteristics is kept as primary.

Further in Tattvartha shraddhan characteristics the shraddhan of Devas etc., shraddhan of self-others and shraddhan of soul is inherent – this is felt even by the dim-witted. While in other characteristics the presence of Tattvartha shraddhan is felt only by specifically intelligent people; not realised by dim-witted; hence Tattvartha shraddhan characteristics is made primary.

Or to Mithya Drishti these are merely apparent, there the consideration of Tattvarthas is cause for immediate elimination of misconceptions; other characteristics are not immediate cause for it and they could even become  cause for misconception also.

Therefore knowing it to be best in every possible way,  the shraddhan of Jivas etc. Tattvartha without misconception is characteristics of Samyaktva  - this is directed.

In this way the characteristics were directed – in whichever soul such characteristics are found, that should be having Samyakvta.

Continued…..

MokshaMargPrakashak …34

 

Form of Moksha Marg

Now the form of Moksha Marg is described-

With  whose nimitta, soul attaining impure state, became unhappy- with the complete destruction of such Moha etc. karmas, attainment of the absolute pure state of soul in every way is Moksha. The means for its attainment is known as Moksha Marg.

There the means  are of different kinds-

1.       Several means are such – without them the deed is not accomplished, but upon their availability, the deed may happen or may not happen. For example- without adoption of Muni Ling Moksha is not attained, but even by acceptance of Muni Ling, Moksha may happen or may not happen.

2.      Several means are such – Primarily with their presence the deed is accomplished but for some, even without them also the deed is accomplished. For example- with practice of Anashan etc. external tapa, primarily Moksha is attained but Bharat etc. attained Moksha even without external Tapa.

3.      Several means are such- with their presence the deed is accomplished for sure and without their presence, the deed does not get accomplished at all. For example – with unification of Samyak Darshan-Gyan-Charitra the moksha is attained for sure; and without them the Moksha is not attained definitely.

  Thus these means are described. Out of them the most remarkable means as a rule for Moksha is unification of Samyak Darshan-Gyan - Charitra, that should be known as Moksha Marg- Of these three if any of Samyak darshan-Gyan-Charitra is absent then Moksha Marg is not attained.

The same is told in Tattvarth Sutra – ‘ With the conjunction of these three, there is one Moksha Marg’- there are no three separate paths.

Here question- The Asanyat Samyak Drishti does not have charitra, whether he has attained Moksha Marg or not?

Its solution- He would attain Moksha Marg as a rule; hence in Upachar sense he is also said to have attained Moksha Marg; in reality with Samyak Charitra only Moksha Marg is attained. For example – some person has decided to travel to some city; hence in Vyavahara it is also said that ‘ he has started for that city’ ; in reality by travelling  on the path only the movement is accomplished; in the same way the Asanyat Samyak Drishti has attained Shraddhan of Veetrag bhava form Moksha Marg; hence he is told to be Moksha Margi in Upachar sense; in reality by manifesting in Veetrag Bhava form only the Moksha Marg is attained.

Look! In Pravachansar also the Moksha Marg is told to be unification of these three; hence know this – without Tattva shraddhan-Gyan by reducing ragas etc. Moksha Marga is not attained and without reducing ragas etc., by Tattva Shraddhan-Gyan also Moksha Marg is not attained; with unification of all the three real Moksha Marg is attained.

Now it is  described by means of Instructions, Characteristics-prescription and Examination-

There ‘ The Moksha Marg is Samyak Darshan- Samyak Gyan- Samyak Charitra form’ – such name alone form description should be known as ‘Instruction’.

And those which are devoid of  AtiVyapti- Avyapti-Asambhavaness and by which they would be recognised, those should be known  as characteristics ;  and its instruction should be known as ‘Characteristics Prescription’ .

There, the one which has to be recognised, that is called ‘Goal’. Without it all other names are ‘ non-goal’ . The thing which is available in both goal and non-goal – where such characteristics are existent , that should be known as ‘AtiVyapti’. For example- the characteristics of soul be described as ‘ non corporeal’ then such characteristics are found in goal form Atma as well as non-goal form Akash etc. also. Hence this characteristics is having ‘AtiVyapti’. By recognising soul with it, Akash etc. also would be described as soul – this is fallacy.

The characteristics which are present in some ‘goal’ and not present in some goal – such characteristics which are present partially in the goal, there it is known  as ‘Avyapti’. For example the characteristics of soul be described as ‘Keval Gyan etc.’ But Keval Gyan is found in some souls and in some souls it is not present. Hence it is Avyapti characteristics . By recognising soul with it, the one with limited knowledge is not soul- this is the fallacy. 

The characteristics which are not found in the goal at all, that should be known as ‘Asambhava-ness’. For example the characteristics of soul be described as corporeal then  it is against the directly visible etc. Pramans therefore it is ‘Asamabhava’ characteristics. By recognising soul with it the pudgala etc. also become soul and the soul becomes non-soul- this is the fallacy.

-          Thus the characteristics which are having fallacy of AtiVyapti-Avyapti-Asambhava nature, they are called Lakshanabhas ( apparent characteristics)

The characteristics which are always found in the goal and not found at all in non-goal, they are the ‘true characteristics’ . For example – the form of soul is ‘Chaitanya’ – this characteristics is found in all the souls but not found in any non-soul; hence this is true characteristics of soul. By this means the true knowledge of soul-non soul is derived and no fault is applicable.

In this way the form of characteristics were described .

True Characteristics of Samyak Darshan

Now true characteristics of Samyak Darshan etc. are described-

‘ Without misconception the Tattvartha shraddhan of Jiva etc. ‘- this is characteristics of Samyak Darshan.

Jiva-Ajiva-Asrava-Bandh-Samvar- Nirjara-Moksha – these are seven Tattvartha; their shraddhan the way it is; not otherwise- such  realisation, only is Tattvartha Sharddhan. There shraddhan without misconception only is Samyak Darshan.

Here for rejection of Misconception the term ‘Samyak’ is applied since the term ‘Samyak’ denotes praise; hence with lack of Misconception in shraddha only, the praise is feasible- know thus.

Here question- ‘Tattva’ And ‘Arth’ – what is the meaning of these two terms ?

Its answer- ‘Tat’ word is with expectations of ‘yat’ word; hence the subject is called as ‘tat’ and its bhava i.e. its nature is known as ‘Tattva’ .

‘The things which gets to be known – such dravya-guna-paryaya’ is named ‘Arth’.

In this way Tattva i.e. own nature, the substance adorned with it; its shraddhan is Samyak Darshan. Here if ‘Tattva shraddhan’ alone is told then it implies that shraddhan without ‘arth’, but the shraddha of bhava alone is not effective  and if only ‘arth shraddhan’ is told then  shraddhan of substance without  bhava is not meaningful.

For example- someone has shraddhan of Gyan-darshan etc. and bhavas that – this is knowingness, this is whiteness, etc. is realised , but this gyan -darshan  is nature of soul, ‘ I am soul’ and ‘ colour etc. are nature of pudgala’ ; ‘ pudgala is different substance from me’ – if  such shraddhan of substance is not there then the shraddhan of bhava is not meaningful . And just as ‘ I am soul’ – such shraddhan  is done, but the nature of soul is not  realised then  without shraddhan of bhava, the shraddhan of substance is not meaningful; hence shraddhan of Tattva along with Arth only is meaningful.

Or the Jivas etc. are named as ‘Tattva’ as well as ‘Arth’ hence the Tattva only is Arth; its shraddhan, that is Samyak  darshan- with such meaning somewhere Tattva shraddhan is called Samyak darshan and somewhere shraddhan of substance is called Samyak Darshan- there is no contradiction.

In this way ‘Tattva’ and ‘Arth’ – these terms have objective .

Why only Seven Tattvartha?

Question – Tattvartha are infinite; from samanya aspect, they get divided into Jiva-Ajiva; hence they should have been called either two or infinite. Asrava etc. are vishesh of jiva-ajiva only, hence what is the purpose of separating these ?

Its answer- If the objective was only shraddhan of substance alone then either with samanya or with Vishesh, whichever way all substances could be known, that would have been stated; but here that is not the objective, here Moksha is objective; hence with shraddhan of those Samanya or Vishesh bhavas by which the Moksha is attained and without whose shraddhan Moksha is not attained, they only are narrated here.

Here Jiva-Ajiva – these two  are said to be Samanya form Tattva from aspect of same category of several dravyas; hence with knowledge of these two categories, jiva attains shraddhan of self-others, then if he realises his own nature different from others then he would make effort for Moksha for own benefit and by knowing others different from self, thus being detached from others, renouncing ragas etc., he would proceed on Moksha Marg; hence with the shraddhan of these two categories only Moksha is attained. Without knowledge of these two categories the shraddhan of self-others is not attained, then with paryaya buddhi he makes efforts for worldly objectives only. If he manifests in raga-dwesha form with respect to other dravyas then how does he manifest in Moksha Marg? Hence without shraddhan of these two categories, Moksha is not attained. In this way these two Samanya Tattva are definitely worthy of shraddhan.

Later Asrava etc. five are told, these are paryayas of jiva-pudgala; hence these are Vishesh form Tattvas- by knowing these five paryayas, shraddhan for making efforts for Moksha is generated.

If he recognises Moksha then believing it to be beneficial, he would make efforts for the same; hence shraddhan of Moksha should be done and means for Moksha are Samvar-Nirjara- if he recognises them then he manifests in the way by which these get revealed; hence shraddhan of Samvar-Nirjara should be done.

And Samvar-Nirjara are characteristics of absence form; hence the thing he wishes to be absent, that should be recognised. For example with absence of anger, forgiveness is produced, if he recognises anger then by making it absent he would manifest in forgiveness form; in the same way with absence of asarava, samvar is attained and with partial absence of bandh, Nirjara is attained. If he recognises asrava-bandh then by destroying it, he would manifest in samvar-nirjara form hence shraddhan of asarava-bandh should be carried out.

Thus with shraddhan of these five paryayas only Moksha Marg is followed; if these are not recognised then without recognition of Moksha, why should  he make efforts? Without recognition of Samvar-Nirjara, how does he manifest in them? Without recognition of asrava-bandh how does he destroy them? – without shraddhan of these five paryayas the Moksha Marg cannot be attained.

In this way although Tattvartha are infinite, their narration is done in many ways with samanya-vishesh, but here the objective is that of Moksha only; hence two are samanya tattva from aspect of category and five are paryaya form Vishesh Tattva, thus seven tattvas are told.

Moksha Marg prevails under the influence of the true shraddhan of these. Whether the shraddhan of other things  exists or not or their shraddhan be opposite; the Moksha Marg is not under their influence- know thus.

And somewhere nine substances including punya-pap are described; there punya-pap are vishesh of asravas etc. only; hence they are included in the seven tattvas. With the shraddhan of punya-pap, so that he does not believe punya to be moksha marg and being promiscuous does not manifest in pap form; therefore knowing the shraddhan of these also as beneficial in Moksha Marg, the vishesh of two tattva vishesh have been included and nine substances have been told- in Samaysar etc. also they have been  called as nine tattvas.

Question – Their  shraddhan is called Samyak Darshan. ‘Darshan’ is samanya observation alone and ‘shraddhan’ is realisation alone – how can they have the same meaning?

Answer- Depending upon the context the meaning of verb is different. Here the context is that of Moksha Marg, in that the meaning of word ‘darshan’ should not be taken as samanya observation, since by means of Chakshu-achakshu darshan the samanya observation is common to samyak drsithi-mithya Drishti both ; it does not contribute anything towards Moksha Marg.

There shraddhan is attained by Samyak Drishti alone, which engages one in Moksha marg. Hence the meaning of the ‘darshan’ word also should be taken as ‘shraddhan’ alone.

Question – Here the Shraddhan is said to be without misconception , what is the meaning of it?

Reply- ‘conception’ implies ‘intent’; hence in accordance with the intent of tattvartha shraddhan, if it is not there and opposite intent is there, it implies misconception.

The objective of Tattvartha Shraddhan is not merely being definite about them.

There the objective is thus- Recognising jiva-ajiva, believing self and others as they are; recognising asrava, believing it to be despicable, recognising bandh it is believed to be harmful, recognising samvar, it is believed to be venerable, recognising Nirjara it is treated as cause for benefit and recognising  Moksha it is believed to be most beneficial – this is the intent of ‘Tattvartha Shraddhan’. Intent opposite to them is misconception; hence with true tattvartha shraddhan it is absent;  hence tattvartha shraddhan is devoid of misconception- this is told.

Or someone  experiences tattvartha shraddhan in  feeling form alone but in the intent the oppositeness is not given up. Thus if the internal intent is different from the above described intent, then the Samyak  darshan is not attained.

For example- Dravya Lingi Muni has affection towards tattvas based on words of jina, but in the activities of body there is ego and there is veneration towards punya asrava thus with opposite intent he remains Mithya Drishti only. Hence the Tattvartha shraddhan without misconception  alone is Samyak Darshan.

In this way the shraddhan of jivas etc. substances without misconception is characteristics of Samyak darshan and Samyak Darshan is the goal.

The same is told in Tattvartha sutra. ‘ The shraddhan of Tattvartha only is Samyak darshan’ .

This Tattvartha Sutra  has commentary by name Sarvartha Siddhi. There the meaning of the terms ‘Tattva’ etc. are directly given and why seven tattvas have been told? – its objective is explained . In accordance with that only the description is made here- know thus, and in Purushartha Siddhi Upaya also it is told-

“ Without misconception, shraddhan of jiva-ajiva etc. tattvarthas  should always be done – this shraddhan is nature of soul; which gets revealed with removal of obscuration of Darshan Moha ; hence it is swabhava bhava of soul.“

[This Samyak Darshan] appears in fourth gunasthana , later in Siddha state also it is   always existent- know thus.

Elimination of Flaws of Avyapti-AtiVyapti-Asambhava in the characteristics of Tattvartha Shraddhan

Here question  is raised- There are several Tiryanch etc. dim-witted jivas who do not even know the names of seven tattvas, they also have been told to attain Samyak Darshan as per the shastra. Hence the characteristics of samyaktva being Tattvartha shraddhan  as told by you, incorporates the fault of ‘Avyapti’ ?

Its answer- Whether names of jiva-ajiva are known or not known or they are known other way, by carrying out shraddhan  recognising their true nature results in Samyaktva.

Someone recognising the samanya form nature carries out shraddhan; someone recognising the vishesh form nature carries out shraddhan; hence those Tiryanch etc. dim-witted Samyak Drishti, even without knowing the names of jivas etc., even then by recognising the samanya form nature carry out shraddhan, hence they attain samyaktva.

For example- some Tiryanch does not know own and others names etc. but he believes oneness with self only and others as different. In the same way the dim-witted does not know the names of jiva-ajiva, but he believes oneness with gyan etc. form soul and believes the body etc. as others- such shraddhan he has; that only is shraddhan of jiva-ajiva.

And just as – same Tiryanch does not know the names of sukh etc., even then recognising the sukh state, for attaining the same he wishes to renounce the cause of future dukh and makes efforts for elimination of  the causes of dukh. In the same way the dim-witted does not know the names of Moksha etc., even then having shraddhan of complete sukh form state of Moksha , he wishes to carry out renunciation form samvar of the cause of future bandh, the ragas etc. asravas and also he wishes to attain nirjara with Shuddha bhava of the causes of worldly dukh – thus he has shraddhan of asrava etc.

In this way he too has shraddhan of seven tattvas.

If such shraddhan is not present then he would not have desire for attaining Shuddha bhava renouncing the ragas etc.

Same is told- If recognising the category of jiva-ajiva he does not recognise the self and others then why would he not do ragas  etc. with  others? If he does not recognise the ragas etc. then  why would he desire to renounce them?

These ragas etc. only are asravas. If he does not know the result of ragas etc. as bad then why would he wish to renounce ragas etc.? The result of ragas etc. is bandh only. He recognises the manifestations without ragas etc. hence he wishes to be of that form. The name of such manifestations without ragas etc. only is samvar.

He recognises the loss due to earlier worldly state and for that he wishes to engage in Shuddha bhava with tapa etc.. The cause of earlier worldly state is karma; the loss of that only is nirjara. If he does not recognise the absence of worldly state then why would he engage in samvar-nirjara form ? The absence of the worldly state only is Moksha. 

Upon attainment of shraddhan of seven tattvas only, desire for attainment of Shuddha bhava abandoning raga etc. is produced; if out of them the shraddhan of even one tattva is absent then such desire is not produced.

Such desire is experienced by dim-witted tiryanch etc. Samyak Drishti also; hence he has shraddhan of seven tattvas – decide thus. With kshayopasham of gyanavarana being less, he does not have knowledge of tattvas in vishesh form, even then  with upasham etc. of darshan moha, the shakti of tattva shraddhan is revealed in samanya form – thus this characteristics does not have ‘Avyapti’ flaw.

Then Question- The time at which the SamyakDrishti engages in activities of sensory subjects-kashaya bhavas, at that time there is no consideration of seven tattvas; there how shraddhan is possible? But Samyaktva remains ; hence it results in flaw of Avyapti in characteristics.

Its solution- The thinking is under influence of Upayoga; where Upayoga is engaged , that is the subject under consideration and the shraddhan is realisation form; hence during consideration of other gyeya subjects or during activities of sleep etc. , although the consideration of tattvas is not there, even then the realisation remains; it does not get destroyed; hence the Samyaktva remains.

For example- some sick person has this realisation – ‘I am manushya; not tiryanch etc., I am sick due to this reason ; now eliminating the cause, curing the disease, I have to become well’. And when the same manushya engages in other consideration forms etc., then he does not consider these, even then such shraddhan continues to be there.

In the same way this soul ( Samyak Drishti jiva ) has such realisation- ‘ I am soul, not pudgala etc.; I am bonded with asravas ; now with samvar- nirjara I have to attain Moksha form.’ When the same soul, engages in other considerations, then he may not have such thoughts, but shraddhan remains the same .

Then Question- If such shraddhan is present then how does he engage in causes of bandh?

Its reply- For example- the same manushya- due to some reason manifests in reasons which may increase the sickness, engages in business etc. activities and anger etc., even then his shraddhan does not get destroyed.

In the same way, the same soul, due to nimitta of karma fruition, engages in reasons which  result in bandh, engages in activities of sensory enjoyments and anger etc. activities, even then his shraddhan does not get destroyed; this would be specially dealt with later.

-          Thus even without consideration of seven tattvas, the presence of shraddhan is found; hence it does not have Avyapti fallacy. 

Then question- In higher state where the soul experience is Nirvikalpa; there even the vikalpa of seven tattvas have been prohibited but how is it possible to prohibit the characteristics of Samyaktva ? If such prohibition is possible then it results in flaw of Avyapti.

Solution- In lower state the upayoga was engaged in vikalpas of seven tattvas, which strengthened the realisation and avoiding upayoga from sensory subjects, the ragas etc. were reduced. Later upon achievement of the result, even the reasons are negated; hence where realisation is strengthened and ragas etc. reduced, there why should one  undergo hardship of wandering of Upayoga ? Hence those vikalpas have been negated there.

Look! The characteristics of Samyaktva is realisation, there the realisation has not been negated. If the realisation has been discarded then it would amount to negation of characteristics,  but that is not so. The realisation of seven tattvas continues to be there; hence the Avyapti is not present here.

Then question – The states of realisation-non realisation are feasible for the Chhadmastha; hence the realisation of seven tattvas have been called as characteristics of Samyaktva, that we agree, but for Kevali-Siddha Bhagawan the knowing of all is equal form; there it is not possible to call it realisation of seven tattvas, even then they have Samyaktva quality; hence that characteristics has Avyapti flaw?

Its answer- Just as realisation exists with the chhadmastha in accordance with Shruta Gyan; in the same way Kevali- Siddha Bhagwan has realisation in accordance with Keval Gyan. The nature of same seven tattvas which were earlier decided, they are known with Keval Gyan ; hence it results in strengthening of realisation; for this reason it is known  as Param-Avagadh-Samyaktva. If the earlier shraddhan  was known falsely then it would have been non-realisation; but the shraddhan of seven tattvas which Chhadmastha has attained, same exists with Kevali-Siddha Bhagwan; hence in spite of lesser or greater gyan, the tiryanch or Kevali -siddha Bhagwan are said to have equal amount of Samyaktva quality.

In earlier state it was believed that make efforts for Moksha by means of Samvar-Nirjara. Later in liberated state it is now known that the Moksha has been attained by means of Samvar-Nirjara.

Earlier due to lack of gyan, limited Vishesh of Jivas etc. were known, later  after attainment of Keval Gyan, all the Vishesh are being known, but the original shraddhan of nature of jivas etc. which existed with the chhadmastha, the  same is present  with the  Kevali.

Although Kevali-Siddha Bhagwan know other substances also with realisation, even then those substances are not objective form; hence in Samyaktva quality, the  shraddhan of seven tattvas only is accepted. Kevali-Siddha Bhagwan do not manifest in ragas etc. form, they do not desire worldly state- this is the power of such shraddhan.

Question- Samyak Darshan was called as Moksha Marg , now how its presence it being told in Moksha?

Answer- Some reasons are such that even with fulfilment of the task, they do not get destroyed. For example from one branch of tree, several branches were generated and in spite of their existence, that one branch does not get destroyed; in the same way from the samyaktva quality of some soul, salvation state with several qualities was generated, in spite of their presence, the samyaktva quality does not get destroyed- thus Kevali-Siddha Bhagwan also has samyaktva having Tattvartha shraddhan characteristics; hence there is no Avyapti.

Then question- Mithya Drishti also has tattva shraddhan – thus it is told in shastra. In pravachansar the tattvartha shraddhan without knowledge of soul is told to be ineffective. Hence the characteristics of Samyaktva being told as Tattvartha shraddhan has fault of AtiVyapti.

Its reply- Mithya Drishti  is said to have Tattva Shraddhan, that is from aspect of NaamNikshep. Which does not have quality of Tattva shraddhan but in Vyavahara whose name is called as Tattva shraddhan, that is applicable to Mithya Drishti or it is from aspect of Agam Dravya Nikshep. He practices the shastras pertaining to Tattvartha Shraddhan, but he does not apply his Upayoga for deciding upon their nature- know thus; but where the characteristics of Samyaktva is called as Tattvartha Shraddhan, it is told  from aspect of Bhava Nikshep- such true tattvartha shraddhan with qualities is never  attained by Mithya Drishti.

There the Tattvartha shraddhan is told to be without knowledge of soul, which also means the same; the one who has true shraddhan of jiva-ajiva etc., he surely would have atma gyan – it is a must.

-          Any such Mithya Drishti does not have true tattvartha shraddhan at all, hence in that characteristics AtiVyapti fault is not applicable.

And this Tattvartha Shraddhan characteristics is not Asambhav also since this is not the characteristics of Mithyatva opponent of Samyaktva; its  characteristics are converse.  

In this way characteristics free of Avyapti-AtiVyapti-Asambhava  are found is all Samyak Drishtis  and not in any Mithya Drishti – such is the true characteristics of Samyak Darshan which is Tattvartha Shraddhan.

Continued…..