MokshMargPrakashak…..05

 

Third Chapter

Description of Worldly Dukh and Moksha Sukh

Now , in this worldly state there are different types of dukh which are described since in this world also if Sukh exists, then why should one make efforts to attain salvation?

In this world there are several dukh ; hence efforts to be free from the world are made.

Just as a doctor, with description of diagnosis of the disease and its state, satisfy the patient of the disease and make him interested in carrying out the treatment. 

In the same way here, the diagnosis of the world and its state is described so that the worldly jiva is assured of the worldly disease so that he is interested in its remedy.

Just as a patient is unhappy with the disease, but he does not know the root cause of it; he does not know the right treatment and the pain is also unbearable, then whatever appears likely, he undertakes such treatments; hence the pain does not reduce and with agony he suffers  different quack remedies. Now if the doctor describes to him the root cause and the form of  that pain  and informs that the remedies so far adopted were false, then he is interested in following the true course of treatment.

In the same way, this worldly jiva is suffering in the world but he does not know its root cause; he does not know the right remedies and the pain is also unbearable, then whatever appears proper, he undertakes such treatments; hence the pain does not reduce and with agony he suffers the quack remedies. Now if the root cause of the disease is described and its form is narrated and then told that the remedies adopted so far were false , then he is interested in following the true course ; which is now described.

Worldly Dukh and its root cause

Here the root cause for all dukh is Mithya Darshan-Agyan-Asanyam; wherein the atattva shraddhan – Mithya Darshan generated with fruition of Darshan Moha is present due to which the real nature of substance is not realised or it is realised conversely. With the nimitta of Mithya Darshan only, the kshayopasham  form gyan is now functioning as Agyan,  due to which the real knowledge of the substance is not gained  or it is known conversely. The Kashaya bhava generated with fruition of charitra moha is Asanyam ; due to which he does not manifest in the way according to the nature of substance but manifests conversely.

-          Thus these Mithya Darshan etc. are root cause for all dukh.

-          How so? It is shown now-

(A)From aspect of Karmas

On account of Mithya darshan the jiva does not differentiate between self and others. One ‘self Atma’ and infinite  pudgala paramanu form   sharir ; with their conjunction Manushya etc. paryayas are produced, in that paryaya only he believes it to be self. And the nature of Atma is gyan-darshan etc. , due to which little knowing and seeing is accomplished and with the affliction of karmas the manifestations of anger etc. bhavas are present. The sharir has nature of touch-taste-smell-colour which is explicit and fat-thin , changes of touch etc., different states occur; all these he considers as own nature.

Dukh and its remedy caused by the nimitta of Gyanavarana -Darshanavarna

The activities of Gyan-darshan are carried out by means of senses and mind; hence he believes that ‘ these skin-tongue-nose-eyes-ears and mind are my parts; by means of them I can know and see.’ – with such belief there is attachment towards senses.

Under influence of Moha, by means of those senses, desire to enjoy the sensory subjects prevails and by attainment of those subjects, with elimination of desires he rejoices.

Just as – dog chews a bone , with that his own blood drips and tasting it he believes that ‘ this is taste of the bone’ ; in the same way this jiva knows the subjects , his gyan engages in them and with their taste he believes that ‘ this is the taste of the subject’; but the subject does not have any taste at all. Himself had desired it, knowing which only,  he has considered it joyful, but ‘I am eternal infinite gyan form soul’ – such experience of only gyan is not existent. On the other hand ‘I saw the dance, I heard music, smelt flowers, tasted , touched, knew shastra’ – in these ways the gyan mixed with Gyeya is experienced. Here the subjects only are primary.

-          In this way this Jiva has desires for  sensory subjects with the nimitta of Moha.

There the desire is to enjoy all the subjects of all three periods of time- ‘ I should touch all, I should taste all, I should smell all, I should see all, I should hear all, I should know all (with mind)’ – such desires are there, but shakti is limited to accepting only one of the subjects in front of the senses of touch-taste-smell-colour or sound, that too in limited way. With memory etc., also by means of mind something may get to be known with the assistance of several external reasons; hence the desire is never fulfilled- such desire is fulfilled only with attainment of keval gyan.

With Kshyopasham form senses  the desire is never fulfilled; hence with the nimitta of moha, the senses keep desiring to enjoy their subjects again and again, being restless  due to it, he is unhappy. Here he is so unhappy that for enjoyment of some subject, he does not care for his life also.

Just as the elephant desires to touch the body of fraudulent female elephant, fish to taste the bate in the hook, wasp to smell the lotus flower, moth to view the colour of flame, deer to hear the music that even if death is imminent , they do not care for it and try to enjoy the subject. Although in the enjoyment of subjects death occurs, but the suffering of the senses appears to be more.

Therefore all the jivas miserable with the suffering of senses, act being thoughtless to jump into the subjects of senses just  as  some one jumps from the top of the mountain. Undergoing various  miseries they earn money which they spend for the subjects of the senses and for the same reason they go to the extent of facing death. The acts of Himsa etc. which are cause for Narak etc. are also done and anger etc. Kashayas are generated.

Even then what to do ? – the misery of senses is intolerable; hence any other thought does not come to mind. Even Indra etc. are suffering such miseries who are extremely longing for these subjects of senses.

Just as a person suffering from itching, scratches helplessly; if the suffering were not there then why would he scratch? In the same way the Indra etc. suffering with disease of senses , with yearning enjoy the subjects of the senses; if the suffering were not there then why would he indulge in enjoyment of sensory subjects ?

In this way the sensors generated Gyan produced with kshayopasham of Gyanavarana-Darshanavarana, due to nimitta of Mithya Darshan etc. , accompanied with desires becomes the cause of misery.

Now what does the Jiva do to eliminate this misery? This is told-

With embracement of subjects of the senses, ‘My desire would be fulfilled’- knowing thus, firstly he strengthens the senses by consuming different types of foods and he believes that with senses being strong, he would have higher power for intake of the sensory subjects. For this purpose  several external reasons are required as nimitta which he tries to acquire.

The senses embrace the subject when confronted with them, hence this jiva with different means arranges for subjects and senses to come together. He takes lots of pains and hardships to arrange  togetherness of different types of clothes, foods, flowers, temples-ornaments etc., and singers – musical instruments etc.

So long the sensory subjects are in front of the senses, till then those subjects are somewhat clearly known , later only memory remains in the mind. After passage of time, even memory fades, hence he attempts to keep those subjects within his control and tries intake of them again and again quickly.

There with senses, in one kaal, only one subject can be embraced but he wishes to enjoy several of them; hence being restless, again and again, he changes  from one subject to other  and then from that subject to another- thus he jumps around.

In this way, the means whichever appear suitable to him, he carries them out but they are false since firstly all of them to be in concurrence is not in our control ; it is highly difficult and sometimes depending upon fruition such situation may exist, then by strengthening the senses the capability of intake of sensory subjects does not enhance; that shakti enhances by gyan-darshan, but that is dependent upon the kshayopasham of karma. Someone has a healthy body but his shakti is seen to be less; some other one has weak body but he has great shakti; hence strengthening the senses by food etc. does not serve any purpose. With reduction of Kashaya, with kshayopasham of karma, with enhancement of gyan-darshan, the capability of intake of sensory subjects enhances.

The association of sensory subjects does not remain for too long or the association with all subjects itself is not there; hence the restlessness continues to be there and keeping those subjects subjugated, he embraces them again and again but they do not remain within control. Those are different dravya which manifest within their own control or they are dependent upon karma fruition but such bandh of karma occurs due to suitable Shubha bhava, later it comes into fruition, which is directly seen. In spite of several efforts without nimitta of karma, the materials are not available.

Changing from one sensory subject he embraces another- thus he pounces upon them, but what does it achieve? Just as a person with hunger of 40 Kg gets a grain to eat, then does it satisfy the hunger? In the same way the one who  wishes to consume all, does his desire fulfil with consumption of one subject? Without elimination of desire the happiness is not attained hence this remedy is false.

Someone enquires- By these means the jivas are seen to be happy; how do you call them absolutely false?

Its answer- They are not happy; under delusion they believe to be happy. If they were satisfied then how the desire for other subjects remained? Just as with elimination of disease, why would anyone desire another medicine? In the same way with elimination of unhappiness, why would anyone desire other subjects? Hence with intake of subjects, if the desire is satisfied then we  could accept satisfaction, but so long as a particular subject is not embraced, till then its desire continues and the moment it is consumed, at the same moment, desire for embracement of another subject is seen.

Then how is this belief of satisfaction?  Just as- some highly hungry poor person gets one grain of cereal, then by eating it he believes to get relief ; in the same way this highly thirsty jiva gets nimitta of one subject and with its intake, he believes to be satisfied; in reality the satisfaction  is not there.

Someone asks- Just as someone by eating  each grain quenches his hunger; in the same way if someone fulfils his desire by intaking one subject at a time, then what is the harm?

Its reply- If those grains were together then we can accept it like that, but when the second grain is received, by that time exodus of the first grain has occurred then how the hunger would be satiated? In the same way, if the intake of sensory subjects keep accumulating, then the desire may be fulfilled, but when the second subject was embraced, then the previous subject which was embraced has been forgotten, then how does the desire fulfil? And without fulfilment of desire the restlessness does not get eliminated and without elimination of restlessness, how can the sukh be said to be attained?

There intake of even one subject  is carried out in the presence of Mithya darshan etc.; hence karmas are bonded which are cause for future miseries; hence the sukh is not there in present and it is not cause for sukh in future also, hence it is dukh only. The same is told in Pravachansar-

‘ Whatever sukh is accepted through the senses , it is dependent, obscured, destructible, cause of bandh, difficult; hence such sukh  is in reality dukh only.

-          Therefore the remedies carried out by this worldly jivas should be known to be false only. 

Then what is the real solution? – When the desire is eliminated and intake of all subjects of senses is continued together, then this dukh can be eliminated. That desire would be eliminated with destruction of Moha and intake of all together can happen with attainment of Keval Gyan only; hence the solution is Samyak Darshan etc.  these are the real means.

In this way with the nimitta of Moha, the kshayopasham of Gyanavarana-Darshanavarana is also miserable , that was described.

Here someone says- With fruition of Gyanavarana-Darshanavarana the knowledge was not there; hence that should be called as cause for dukh; why do you call Kshayopasham as the cause?

Its answer- If not knowing is the cause for dukh then pudgala should also have sukh, but the real cause for dukh is desire and desire occurs with the kshayopasham of gyan; hence kshayopasham is called as cause for dukh. In reality the Kshayopasham is also not cause for dukh; the desire for intake of sensory subjects  due to Moha  is the cause for dukh.

Dukh being produced by the fruition of Mohaniya Karma and its remedy

The fruition of Moha is dukh form only. How? That is described-

Dukh generated with Darshan Moha and its abstention  

 Firstly with fruition of Darshan Moha , Mithya Darshan ensues; due to that ‘ the way he has shraddhan , the thing is not like that and the way the thing is, he does not believe it’; hence he remains restless.

For example – some mad person was clothed by someone, that mad person believes the garment to be his body part and believes the self and garment to be one. Whereas the garment is dependent upon the person clothing him ; hence sometimes he tears it , sometimes he stitches it, sometimes fixes it , sometimes gives new, thus conducts differently; that mad person believes it to be under his control; when its activities are dependent upon others then he is highly unhappy.

In the same way this jiva had relation with the body due to fruition of karma ; this jiva, believing that sharir to be his own part, believes sharir and self to be one.  (whereas) The sharir is dependent upon karma , sometimes it is thin, sometimes fat, sometimes destroyed, sometimes newly generated, thus different forms occur; but that jiva believes it to be subjugated to him. When its activity is dependent upon others then he feels highly unhappy.

For example- where the mad person was staying, there some other manushya- horse  etc. came to stay there, then this mad person believes them  to be his own; whereas they are dependent upon themselves- someone comes and goes, some manifest in different states form ; but that mad  person believes them to be subjugated to him; when they act independently then he gets upset and unhappy.

In the same way where this jiva takes birth and assumes paryaya, there automatically the son, horse, wealth etc. came and he acquired them , then this jiva knows them to be his own. Actually they are dependent upon themselves- someone comes , someone goes, some manifest in different states form. [But] This jiva believes them to be subjugated to him; when they perform independently , then he is upset and unhappy.

Here someone says- In some kaal, the activities of sharir and son etc. appear to be subjugated to this jiva also, at least  then he is happy.

Its reply- Depending upon the Bhavitavya (destiny) of sharir and desire of jiva matching , the way he desires, the manifestation occurs accordingly. Hence in some kaal, with such consideration there is a feeling of sukh. However all of them, in all the ways, do not manifest the way he desires; hence at all times there are several perturbations in the mind.

There at some time, in some way, upon seeing the manifestation in accordance with desire, this jiva , engages in feelings of oneness and mine-ness with sharir-son etc. , then with such spirit, he always remains restless for producing them, enhancing them and protecting them. In spite of tolerating different hardships he wishes their progress. 

And the desires of the subjects, Kashayas, imagination of good-bad in external materials, non belief in true remedy and faith  in false remedies due to false imagination – the root cause for all these is only Mithya Darshan. With its destruction, all these get destroyed. Hence the root cause  for  all dukh is Mithya Darshan.

-He does not make effort for destruction of this Mithya darshan; (since )other beliefs he considers as true belief , then why should he make effort?

The sangyi panchendriya , per chance may consider the means for deciding upon the Tattva, there unfortunately if he gets nimitta of Kudeva-Kuguru-Kushastra , then the false tattva shraddhan gets strengthened.

He knows that with these means he would be benefited, but those (nimitta) so perform that he gets misled. Although he had made efforts for consideration of form of substance, even then he becomes firm in  converse thoughts, and with increase of sensory desires- Kashaya , he becomes more unhappy.

Per chance  he gets nimitta of Sudeva-Suguru-Sushastra also, then he does not have shraddhan in their nishchaya preachment; remains Atattva Shraddhani with Vyavahara Shraddhan. There if Kashaya diminishes or the desire for subjects reduces then he is somewhat unhappy, then he again becomes same as before; therefore the efforts made by the worldly jiva remains false only.

 This worldly jiva considers the remedy as the manifestation of the substances in accordance with his shraddhan. If they manifest accordingly then his shraddhan would be proved to be true, but the eternal substances manifest differently within their own limitations; no one is dependent upon others. No one manifests in accordance with other’s wishes. He wishes to make them manifest but that is no solution; it is just Mithya darshan.

Then what is the true remedy? - If the shraddhan is in accordance with the nature of things then all the miseries would be eliminated. Just as under influence of Moha, someone wishes to bring the dead to life or considers him to be live, then he only suffers; hence believing him to be dead and realising that ‘ he cannot be brought back to life’ , this only is the means for elimination of misery.

In the same way, being Mithya Drishti, believing the things to be differently, or wishing to manifest them differently is cause for misery for self. Hence believing them rightly and accepting that they cannot manifest differently by his efforts is the only means for elimination of dukh. The means for elimination of delusion generated dukh is removal of  delusion. Hence with elimination of delusion only, samyak shraddhan can be  attained, know that as the right solution.  

 Dukh generated by Charitra Moha and its remedy

With the fruition of Charitra Moha, anger etc. kashaya form and Hasya etc. Nokashaya form bhavas are generated in the jiva; then this jiva being restless and miserable engages in different improper activities. That is elaborated-

Anger Kashaya generated state- When the anger kashaya is produced, then the desire to harm other is generated; for that he considers various means, speaks heart rendering abusive words, attacks with his own body or weapons etc. , tolerating difficulties and spending money etc. or even with his own death , makes efforts to harm other; or if he can make others harm him then he does so; if anyway he is being harmed then he concurs with the happening ; even if his harm does not serve his own purpose,  even then he does so. And upon being angry, if some pujya or favoured persons try to mediate then he abuses them also, starts beating them without any consideration. If the other cannot be harmed then internally he is highly agonized,  harms his own body and dies with poison etc. - such is the state with anger etc.   

Pride  Kashaya generated state- When the passions of pride are generated, then the desire to pull others down and show self as higher is produced; for which he considers different options; criticizes others, praises self; in different ways the glory of others is tarnished and  glorifies self; with great difficulty the wealth which was accumulated , he spends in marriage etc. functions even if he has to take loan . “After death I shall be famous”- with such consideration , even at cost of own life, he glorifies self; if someone does not respect etc. then scaring them, or harming them , he makes them to respect him. And with pride, even if elder or venerable are present, he does not respect them, there is no consideration. If others are not seen as lower and self as higher, then internally he is agonized and harms his own body, commits suicide with poison etc. – such state is generated with pride.

State generated due to Deceit Kashaya- When the passions of deceit are generated; then with deceit he wishes to achieve the desired objective. For that he considers different means, speaks different deceitful words, changes the state of body in deceitful  form, describes the external things differently, where even own death may occur- he engages in such treachery. Upon revelation of deception enacted, self may be penalised or death may occur, but he does not bother about them. In enacting deceit he does not consider the respectability or venerability of the person upon whom the treachery is carried out. If with deceit the objective is not served, then he is anguished severely,  harms his own body  by himself and with poison etc. embraces death- such state is produced with deceit.

State generated with greed- When the greed passion is produced, then the craving  to obtain the desired thing is generated. He considers different means for the same, speaks accordingly, carries out different activities of body, suffers greatly, serves , travels abroad; such acts which may result in death also are undertaken. All such acts which may produce lot of misery are also undertaken. Even if respected or venerable are involved, he carries out his greedy acts indiscriminately. The desired object which has been gained thus is protected in several ways. If the thing is not attained or it is lost then he suffers greatly and by injury to himself or poison etc. he embraces death- such state is generated with greed.

In this way suffering with passions, he manifests in these states.

Continued…..

MokshMargPrakashak…..04

             

The state of Jiva with  the nimitta of disease of the form of karma bondage

What are the conditions of the Jiva with the nimitta of the disease of the form of karma bondage are described-

States with the Nimitta of Ghati Karma

States generated with the fruition and Kshayopasham of Gyanavarana-Darshanavarana karmas

Firstly the swabhava of this jiva is Chaitanya ; which illuminates the samanya-vishesh nature of all. The way their nature is, the same  is experienced by us, then only it is named as ‘Chaitanya’. Here the Samanya form visualisation is named as ‘Darshan’; the Vishesh form visualisation is called ‘Gyan’. – with such swabhava capability of  knowing all the substances  along with all their guna-paryaya pertaining to all the three periods of time,  directly together, without assistance of any one, is existent in soul at all times but since eternal times, this worldly jiva has relation with Gyanavarana-Darshanavara, with their nimitta this shakti is not revealed. With Kshayopasham of these karmas some Matigyan-ShrutaGyan is present and maybe Awadhi Gyan is also present ; and achakshu darshan is present and may be Chakshu darshan and Awadhi darshan is also present.

There how these ( divisions of Gyan-darshan) function? This is described-

The Dependent activity of Mati Gyan

There firstly is Mati Gyna , which knows by means of body parts tongue-nose-eyes-ears-touch these dravya senses and by dravya mind of the shape of lotus of the shape of eight leaves.

Just as the one with weak eyesight, views with eyes only but by using spectacles only and cannot see without spectacles; in the same way the soul whose knowledge is weak, although it knows by gyan only but with the usage of dravya senses and mind , without them he  cannot know.

Just as the eyes are as it is but if there is some flaw in the spectacles then he cannot see or can see less or it is seen differently; in the same way own kshayopasham is as it is but if the dravya senses and paramanu of mind have manifested differently, then he cannot know and can know less or knows differently since the manifestation of dravya senses and the mind form paramanus have nimitta-naimittik relationship with MatiGyan; hence according to their manifestation the gyan manifests.

Its Example- Just as Manushya etc. in childhood -old age states when the dravya senses and mind are weak then the knowledge is also weak and just as with the nimitta of cold, wind etc. the paramanu of touch etc. senses and mind perform  differently , then the knowing in not there or it is less.

In this way (Mati) Gyan and other dravyas have nimitta-naimittik relationship

Its example- Just as if the eyes senses are blocked by paramanu of darkness or paramanu of disease or paramanu of dust etc. then they cannot see and if red glass is blocking then all is seen red, if green blocks then all is seen green; in this way the knowledge is different. If binoculars or spectacles are used then  more is seen. If light, water, glass etc. are blocking even then one can see as it is also.

In the same way with respect to other senses and mind also should be known as applicable. With usage of Mantra etc. or liquor etc. or with the nimitta of Bhoot etc. not knowing , less knowing or wrongly knowing occurs.

-          Thus, know this gyan to be  dependent upon external dravya.

The knowledge gained by means of this gyan  is unclear; from a distance it is different and from near it is different ; immediately it is known differently and after long times it is known differently; something is known with doubt and something is known differently; something is known little bit, in all these ways the knowledge is not clear.

In this way this Mati Gyan manifests with dependence  using senses and mind.

By means of senses depending upon its area and subject, in that much area the coarse pudgala skandh which can be known at present only are known ; in that also with different senses, differently in different period, some touch etc. of some skandh is known.

By means of mind, subjects of its knowledge, to some extent pertaining to all three periods of time, distant in area or nearby, dravyas and paryayas having forms or without forms are known quite vaguely; of them also what were known by senses or which were inferred etc., only those can be known.

Sometimes with own imagination only unreal is known; just as in dreams or in awake state, those which are not existent- such shape etc. are contemplated and ‘ the way they are non existent, he believes’ – such is  the knowing is by means of mind.

In this way the gyan attained by means of senses and mind  is known as ‘MatiGyan’.

There earth-water-fire-air-vanaspati form ekendriyas have knowledge of touch only ; shell-bacteria etc. two sensed jivas have knowledge of touch-taste. The maggot-ants etc. three sensed jivas have knowledge of touch-taste-smell ; bees-fly- wasp etc. four sensed jivas have knowledge of touch-taste-smell-colour ; fish-cow-dove etc. tiryanch and manushya-deva-naraki are five sensed who have knowledge of touch-taste-smell-colour-sound. In tiryanch there are several Sangyi and several Asangyi. The Sangyi have knowledge based upon mind while Asangyi do not have it. Manushya-Deva-Naraki are Sangyi only having knowledge generated by mind.

-          Know thus  the activity of Matigyan.

 The dependent activity of ShrutaGyan

Now the object which was known by MatiGyan, with respect to that , different subject which is known, is Shruta Gyan. It is of two types- 1. Letter based 2. Non letter based.

Just as ‘Pot’ these letters were seen or heard, that is MatiGyan; and with respect to them , the knowledge of pot object was derived, that is shruta Gyan.- in this way  things are known. This is letter based Shruta Gyan.

And for example- with touch cold was known, that would be Mati Gyan; with respect to it, ‘this is not comfortable; hence get away from here’ this is shruta Gyan- know others also the same way.  This is non letter based shruta gyan.

The ekendriya etc. asangyi jivas have only non letter based shruta gyan and sangyi panchendriyas have both. This is shruta gyan, it is dependent in several ways- also dependent upon Matigyan as well as other reasons; hence it should be known to be highly dependent.

Activity of Awadhi Gyan-Manah Paryay Gyan- Keval Gyan

Now, dependent upon its limits, with respect to kshetra and kaal, the substances having form are known clearly by the means of AwadhiGyan. It is present in Deva and Narakis in all of them and in Sangyi Panchendriya Tiryanch and Manushyas also it is present with some of them. Till Asangyi it does not exist. However even this is dependent upon the sharir etc. form pudgalas.

Awadhi Gyan has three divisions- 1. Deshawadhi 2. Paramawadhi 3. Sarvawadhi

Of these with limited kshetra and kaal range, some substances with form are known by Deshawadhi , that too occurs to some jivas.

Paramawadhi, Sarvawadhi and Manah Paryay – these gyans are attained in Moksha Marg only. Keval Gyan is Moksha form ; hence in the beginningless worldly state these are not present.

Such is the activity of Gyan

Activities of Chakshu Darshan- Achakshu Darshan- Awadhi darshan- Keval darshan

Now, prior to attainment of MatiGyan by means of senses or mind having contact with touch etc. subjects, in the very beginning , the observation of existence alone form experience is called as Chakshu Darshan or Achakshu darshan.

There the viewing through eyes senses is called as Chakshu Darshan; it is possible for four sensed and five sensed jivas only. The darshan by means of touch-taste-smell- ears – these four senses  and mind is known as Achakshu Darshan; it occurs suitably to ekendriya etc. all the worldly jivas.

In contact with the subjects of Awadhi , prior to attainment of Awadhi Gyan , there the existence alone form observation is called as ‘Awadhi Darshan’ which is attained only by those who have AwadhiGyan.

These Chakshu-Achakshu-AwadhiDarshan should be known dependent like MatiGyan and AwadhiGyan.

Keval Darshan is Moksha form , which is not existent in the present state of low knowledge .

In this way the existence of Darshan is present.

General activity of Kshayopashamik Gyan-Darshan

In this way the presence of Gyan-Darshan occurs in accordance with the Kshayopasham of Gyanavarana-Darshanavarana. When Kshayopasham is less then the shakti of gyan-darshan is less; when it is more then they too are more. Further, with Kshayopasham the shakti is thus,  but in manifestation of Upayoga, one jiva in one kaal can know or see only one subject at a time.

This manifestation only is called as ‘Upayoga’. There for one jiva , in one kaal either Gyanopayoga or Darshanopayoga is available. Further, in one Upayoga , only one part is active ; e.g. if MatiGyan is there then other gyan is not there. And in one part also, only one subject is known ; e.g. – if touch is known , then taste etc. are not known. In one subject also, only one part of it can be known; e.g. – when hot touch is known then dryness etc. are not known.

In this way, for  one jiva , in one kaal, manifestation of Gyan or darshan with respect to one gyeya or one scene in the form of knowing or seeing occurs. When Upayoga is engaged in hearing then objects near the eyes are also not seen. In this way other activities are observed.

Although in manifestation (upayoga) there is lot of speed hence it appears at some time that simultaneously several subjects are known and seen but it does not happen simultaneously, instead it is sequential only. With the power of Sanskar it functions. For example- the eye of crow has two cornea but the retina is one only, which moves speedily sampling the output of both corneas; in the same way this jiva has several gates of input and upayoga is one only which moves speedily sampling all the gates (thus it appears that he is knowing all the inputs simultaneously)

Here Question- In one kaal , only one subject is known or seen then say that the Kshayopasham is this much only and not lot. You say that Kshayopasham has shakti  but shakti is there in soul for KevalGyan and Keval Darshan also ?

Its answer- For example one person has capability of going to several villages, someone stopped him and told that ‘ go to five villages, but in one day go to one village ‘

Now this person has capability of going to lots of villages from aspect of dravya, i.e. the capability at some other kaal may be existent , but not in the present since at present he cannot go to more than five villages. In this way from aspect of paryaya of travelling to five villages the shakti is existent at present since he can go to them, but revelation is there of travelling to one village only in one day.

 In the same way this Jiva has capability of seeing-knowing all, but he is prevented by karma ( as nimitta) that as a result this much kshayopasham is there that touch etc. subjects can be seen or known, but in one kaal see one or  know one only. There this jiva has capability of seeing-knowing all from aspect of dravya ; in some other period it would be revealed but presently capability is not there since he cannot see-know subjects more than what he is eligible for. Further from aspect of paryaya the capability of seeing-knowing subjects is available in capability ( labdhi) form since he can see or know them but revelation is there in one kaal of seeing or knowing one only.

Question again- this is understood, but Kshayopasham exists. Due to other nimittas of external senses etc., the seeing-knowing does not happen or it is less or it is some other way; then in such a case the nimitta of karma itself is not there?

Its answer- For example the traveller was told that go to five villages only and go to one village in one day, but take these servants along. If the servants manifest in some other way, then either going does not happen, or some short travel happens or it occurs some other way . In the same way, the kshayopasham of karmas is such that of these subjects only one subject should be seen or known in one kaal , but only with such external dravya being nimitta they can be seen or known. These external dravya, if they manifest differently then seeing or knowing may not be there or less may be there or it may be some other way. These are different types of kshayopasham of karma hence karma only should be known  as nimitta. For example- with the paramanus of darkness someone is prevented seeing ; the owl and cat can see in spite of them- such is differentness of kshayopasham. In accordance with kshayopasham the seeing and knowing is there accordingly.

In this way this jiva has activities of  kshayopasham darshan and Gyan.

In Moksha Marg Awadhi-Manah Paryay gyan exist which are also Kshayopasham gyan only. They too have only one in Upayoga form in one kaal and dependent upon other dravya.

In this way with the nimitta of fruition of Gyanavarana and Darshanavarana , most parts of gyan-darshan are absent and with their Kshayopasham some parts are seen or known.

Mohaniya Karma generated state

This jiva with the fruition of Mohaniya karma manifests in Mithyatva and Kashaya Bhavas form -

Darshan Moha form state of Jiva

With fruition of Darshan Moha the Mithyatva Bhava is generated; due to this the Jiva engages in Atattva Shraddhan of the form of converse realisation i.e. contrary to the reality he believes it be in opposite form.

“ Mass of non corporeal Pradesh, holder of Gyan etc. qualities, eternal, substance is ‘self’ and the mass of corporeal pudgala dravyas, devoid of gyan etc. (having touch etc. qualities) which are newly associated- such sharir etc. pudgala are ‘others’ “

In this way conjunction form different types of Manushya-Tiryanch etc. paryayas exist, this jiva manifests in ‘mine-ness’ form with those paryayas ; cannot differentiate between self and others ; whichever paryaya he attains, he believes it to be his own.

In that paryaya Gyan etc. are there, which are own  qualities and raga etc. are there which are karma nimitta generated Aupadhik Bhavas and the colour etc. are qualities of sharir etc. form pudgala. In the sharir the colour etc. and paramanus keep changing in different ways,  that is the state of pudgala, even then he believes them to be his own form; he does not have realisation of own bhava and other bhava.

Although in these Manushya etc. paryayas, the wealth-family etc. are associated, they are explicitly different from self and they do not manifest in accordance with self, even then he believes them to be own – ‘they are mine’. In spite of them not being his own in any way, he believes them to be own.

There in Manushya etc. paryayas he indulges in imaginary realisation of the forms of Devas etc. and tattvas contrary to the reality but he does not realise their true forms.

In this way with fruition of Darshan Moha , the jiva manifests in Atattva shraddhan form Mithyatva Bhava. Where the fruition is strong , there the shraddhan is highly opposite to that of reality ; when fruition is weak , there the shraddhan is somewhat opposite to that of reality.

Charitra Moha form state of Jiva

With fruition of CharitraMoha , the jiva engages in Kashaya Bhava, there in spite of knowing-seeing , believing other substances to be good or bad he manifests in anger etc.  form.

Upon fruition of anger, believing substances to be bad, he wishes them to be harmed. If some temple etc. insentient substances are disliked then he wishes to harm them by breaking-damaging them. If the enemy etc. sentient substances are disliked then he wishes to catch them or kill them to create misery for them. The way self or other sentient-insentient substances manifested – if that manifestation was disliked by self, then he wishes them to manifest in some other forms. In this way with anger the desire to harm occurs but the harm is dependent upon Bhavitavya (destiny).

Upon fruition of pride, considering some substance to be undesirable, he wishes to bring it down, himself wishes to appear higher. With aversion and disrespect to waste-soil etc. insentient substances, he wishes them to be lower and self to be higher. He wishes the person etc. sentient things to be bowing under his command – in such forms he wishes own greatness and their lowliness. In the Lok, so that he appears better, by means of decorating self etc. and spending money etc. , he wishes to be superior and others inferior.  And if someone does better job than self, then he wishes to down grade them by some means and even if he does bad job he wishes to show it as great. In this way with pride, desire to show own greatness occurs, however being great is dependent upon Bhavitavya (destiny).

Upon fruition of deceit, desiring some object, with different types of treachery he wishes to attain is. For attainment of jewel-gold etc. insentient substances, wife-servants (female-male) sentient substances, he carries out different types of treachery . For cheating he changes his own states differently and changes the states of sentient-insentient substances, thus with fraud he wishes to attain his objective. In this way with deceit he engages in treachery for realising his desire, but the attainment of desired is dependent upon Bhavitavya.

With fruition of greed, desiring an object he wishes to attain it. The thirst is of the form of ornaments, wealth, grains etc. insentient substances and woman-son etc. sentient substances. For this he wishes self or other sentient-insentient substances to manifest in desired form. In this way with greed there is desire for attaining favourite but their attainment is dependent upon Bhavitavya.

-          Thus with fruition of anger etc., the soul manifests.

There these Kashayas are of four types- Anantanubandhi, Apratyakhyanavarana, Pratyakhyanavarana and Sanjwalan. Upon whose fruition the soul cannot attain Samyaktva, Swaroopacharan Charitra (samyaktva Acharan Charitra) , that is  Anantanubandhi Kashaya. With whose fruition the Desha (partial) Charitra cannot be attained hence least of renunciation cannot be carried out, that is  Apratyakhyanavarana Kashaya. With whose fruition , Sakal (Complete) Charitra cannot be attained ; hence all cannot be renounced , that is  Pratyakhyanavarana Kashaya. With whose fruition, Sakal Charitra is not flawless; hence YathaKhyat Charitra cannot be attained, that is  Sanjwalan Kashaya.

In the eternal worldly state, the fruition of these four kashayas is continuously present. Where Supreme Krishna Leshya form strong Kashaya is present, there also and where Shukla Leshya form weak Kashaya is present, there also ; continuously these four are under fruition. It is so since, the differentiation of Anantanubandhi etc. are not there from aspect of strong and weak but these are there from  aspect of destroying Samyaktva etc. With fruition of high intensity of these Prakriti, strong anger etc. are there ; with fruition of weak intensity weak anger etc. occur.

In the Moksha Marg, gradually out of these four, the fruition of three-two-one occurs and subsequently all four are eliminated.

In anger etc. four Kashaya, in one kaal only one is under fruition. These Kashayas have mutual cause-effect relationship hence anger leads to pride etc. , pride results in anger. Hence in some kaal differentness is seen and in some kaal differentness is not seen.

-          Know thus the Kashaya form manifestation.

Further, with fruition of CharitraMoha , Nokashaya is  produced; with fruition of Hasya(laughter) he feels happy considering something  as desirable. With fruition of Rati (Like) , considering someone is likeable he feels affectionate and lusts. With fruition of Arati ( dislike) he considers as harmful, hence he dislikes and gets perturbed. With fruition of Shok ( sorrow) , with some harm he becomes sad. With fruition of Bhaya (fear) he is scared of some harm  and  does not want its association. With fruition of Jugupsa ( aversion) he considers some substance as hateful and is repulsed and wants to be away from it. In this way know these Hasya etc. six nokashayas.

With fruition of Veda (gender) the sexual manifestation occurs. With fruition of stree veda ( female gender) , desire to mate with man is produced. With fruition of Purush Veda ( masculine gender) the desire to mate with woman is produced. With fruition of Napunsak Veda( neuter gender) , the desire to mate with both is produced.

-          These are the nine NoKashayas.

These are not powerful like anger etc. hence they are termed as ‘some’ Kashaya represented by the word ‘No’ Kashaya. Their fruition can be present with anger etc. wherever  feasible.

In this way with fruition of Moha , the Mithyatva and Kashaya Bhavas are present.

-          These are the root cause of world; due to them only in present times the jiva is unhappy and these only are cause for future karma bandh and these only are called as raga-dwesha-moha.

Here the word Mithyatva is named as ‘Moha’ since here there is lack of care. The Kashayas of deceit, greed along with hasya-rati (laughter-like) and three vedas are called ‘raga’ since there is desire to attain something. The Kashayas of anger-pride along with arati-shok-bhaya-jugupsa ( dislike-sorrow-fear-aversion) are called ‘Dwesha’ since there is desire to avoid something.

In general all are named ‘Moha’ ; hence there is lack of restraint everywhere.

The fruition of Antaraya Karma and states due to its Kshayopasham

  With fruition of Antaraya, the jiva ‘cannot achieve what he desires’ ; he wishes to donate but cannot give; desires to get some thing but it does not happen; wishes to enjoy , but cannot do so; wishes to have Upabhog  ( pleasure ) , it cannot be attained; he wishes to reveal his gyan etc. shakti ( veerya) , which cannot be revealed.     

Thus with fruition of Antaraya , ‘ the desire   cannot be fulfiled’

With its Kshayopasham, the desired is attained to some extent. Desire is quite a lot  to give but he can donate only some amount ; the benefit accrues to some extent, bhog-upapog also occur to some extent. The shakti of gyan etc is revealed partially. There also several external reasons are required.

In this way with fruition (and Kshayopasham) of Ghati karmas the states of jivas manifest.

States due to nimitta of Aghati Karma

Vedaniya Karma generated state

With fruition of Vedaniya Aghati karma, the causes for external sukh-dukh in body are generated. The good health, strength etc. and hunger-thirst-disease-sorrow-pain etc. form different causes of sukh-dukh which are  internal. Externally pleasant weather etc., good wife-son friend etc., wealth etc., and unpleasant weather etc., bad wife-son,  enemy  poverty, bondage etc. are causes for sukh-dukh.

Here what are termed as external causes, of them several reasons are such that with their nimitta the states of sharir are cause for sukh-dukh – and there are several reasons such that they themselves are cause for sukh-dukh – the attainment of such reasons is due to fruition of Vedaniya. With Sata Vedaniya the causes for sukh are attained and with Asata Vedaniya the cause for dukh are attained.

Here know this- just these alone do not produce sukh-dukh; the soul under influence of fruition of Moha Karma, himself believes to have sukh-dukh. Here the fruition of Vedaniya karma and fruition of Moha karma have such relationship- when external reason generated by Sata Vedaniya is attained then Moha karma believing it to be sukh is fructified and when external reasons generated by Asata Vedaniya are attained then the Moha karma believing it to be dukh is  fructified.

Sometimes same reason is cause for sukh for someone and is cause for dukh to someone else.

For example- with fruition of Sata Vedaniya, the clothes acquired can be cause for sukh for someone; similar clothes , if acquired with fruition of Asata Vedaniya could be cause for dukh to someone else. Hence the external objects are simply nimitta for sukh-dukh. The sukh-dukh is felt with the nimitta of Moha.

Although Munis without Moha have different Riddhi and different causes for calamities even then the  sukh-dukh is not generated. For the Mohi Jiva, upon getting the reasons or without getting reasons, with own Sankalpa itself, sukh-dukh is experienced. There too, for the reasons due to which the strong Mohi gets strong sukh-dukh, for  the same reasons , the weak Mohi gets weak sukh-dukh.

Therefore the prime reason for sukh-dukh is fruition of Moha.

The external things are not strong reasons  but the other objects and the manifestations of Mohi jiva have primacy of nimitta-naimittik relationship; due to that the Mohi jiva believes other things only to be cause of sukh-dukh

In this way with the nimitta of Vedaniya karma the cause for sukh-dukh is produced.

State generated by fruition of Ayu Karma

With the fruition of Ayu Karma the duration of Manushya etc. paryayas is decided. So long as the fruition of Ayu is there, till then in spite of causes of illness etc., the relationship with body is not terminated. And when the Ayu is not in fruition then , in spite of several efforts, the relationship with sharir does not continue ; the sharir and soul get separated at the same time.

In this world the cause for birth-life-death is Ayu Karma only. When new Ayu is under fruition then birth in new paryaya takes place. So long as that Ayu is under fruition, till then, in that paryaya form the life continues with continuity of Pran; and when Ayu is over then with termination of paryaya form Pran, the death occurs- such is nimitta of Ayu karma simply. There is no one to produce or destroy or protect- know this for sure.

Just as some (Manushya) wears new clothes, he wears them for sometime, then leaving them , he wears new clothes; in the same way the Jiva adopts new body , wears it for some time and then leaving it, wears another body; hence the relation with body is from birth etc. Jiva himself is permanently existent  without birth even then Mohi jiva does not have consideration of past-future; hence accepting present paryaya only as his state, he remains busy with the paryaya related activities.

 In this way the state of paryaya from Ayu should be known.

Naam Karma fruition generated state

With Naam Karma the jiva attains Manushya etc. Gatis; that paryaya form state is attained. There different Trasa, Sthavar etc. states are generated , ekendriya etc. jati is attained- the fruition of jati karma and the kshayopasham of MatiGyanavarana should be known to have nimitta-naimittik relationship ; according to kshayopasham, he attains the jati.

Where relationship with body is concerned, the paramanu of sharir and Pradesh of soul have a single bondage and in expansion-contraction form , the soul remains within  the dimensions of the sharir. In Nokarma form sharir the suitable positions for AngoPang ( body parts) exist with appropriate dimensions; with that only touch-taste etc. form dravya senses are generated and in the position of heart, having a shape of lotus with flowered eight leaves  the dravya mind exists.

In that sharir only, occurrence of  different shapes, different colours, being fat-thin etc. are produced; in this way the paramanus of the sharir manifest.

With this only the breathing and sound is produced, these too are mass of pudgala and they are integrated with the sharir, in these also  the Pradesh of sharir are pervasive. Here breathing is air, when the food is consumed and the waste is extracted, then life continues; in the same way the external air is accepted and internal air is expelled, then life continues; hence breathing is cause for life. In this body the way flesh, bones etc. are there; in the same way air should also be known.

For example, the deeds are carried out with hand etc., same way with air also acts are performed. The bite kept in the mouth  is swallowed by means of air and the waste etc. are expelled with air only; same way others also should be known.

And veins, air disease, air ball etc. should be known as air form parts of sharir.

The pudgala skandh are sound form e.g. produced by moving wire of Veena , these manifest in word form or non word form; in the same way with movement of lips, tongue etc. parts, the pudgala skandh  acquired in Bhasha Paryapti manifest in word or non word forms.

And Shubha-Ashubha movement etc. occur; here know this – e.g. two people are tied with common shackles. Here if one person wishes to move and the second also moves then the movement is possible; if one of the two remains sitting then movement is not possible or if one of the two is powerful then he can pull the second along. In the same way the soul and body etc. pudgala have bondage of being co-occupant of same space. There if soul wishes to move and pudgal does not move being devoid of its shakti , or pudgala may have the shakti but the soul does not have desire then movement is not possible. Or the pudgala being powerful moves and then soul even without desire moves accordingly- thus the movement kriya is carried out.

And defamation etc. external nimitta result in such karya, and in accordance with Moha the soul gets to be happy-unhappy.

In this way with fruition of Naam Karma , automatically different types of creations occurs; no other one is creator. TheTirthankara etc. Prakriti do not exist in the worldly jiva since eternal times. ( they are acquired later)

Gotra Karma generated State

With fruition of Gotra karma the jiva takes birth in higher or lower kula. There he is higher or lower in position and with fruition of Moha he gets to be happy or unhappy.

-          Such is the state with the nimitta of Aghati Karmas.

In this way in this eternal world , with fruition of Ghati-Aghati Karmas , the states of soul are generated.

Hence O Bhavya! Consider within your inner self that ‘ such is the case or not’; upon thinking it appears to be right. If this is so then consider- ‘ Since beginningless time I am having worldly disease, and to cure it I need to find remedy’ – with such contemplation you shall attain benediction.

The second Adhikar of ‘ worldly state narrator ‘ is completed.

Continued….

MokshMargPrakashak…03

 

Second Chapter

The form of worldly state  

Now, in this shastra, The Moksha Marg is illuminated- here the riddance from bondage is called ‘Moksha’. This soul has bondage with karma and due to that bondage, the soul is miserable and for its elimination he continuously makes efforts but without making real efforts, the misery does not get eliminated while the dukh is not tolerated either; hence this jiva is being restless.

In this way, the prime cause for all the dukh of worldly jiva is karma bondage; its removal form is Moksha, which is supremely beneficial and the real efforts to attain it is only duty; hence this only is preached.

There, just as a doctor is there, he firstly informs the ill person  the solution for the illness that ‘ this disease has occurred this way’ and with the nimitta of this disease, whatever states are caused are described; then patient is sure that ‘ I have this disease only’ , then doctor describes the means for elimination of disease in several ways and those means are visualised by him- this is the task of the doctor. Now if that diseased person  makes the effort then he getting free of illness would manifest in his own natural form, that is the duty of the sick person.

In the same way this karma bonded jiva is firstly told the ‘diagnosis of karma bondage’ that ‘ this karma bondage has occurred due to this’ and with the nimitta of karma bondage the states of jiva are described; with that the jiva is definite that ‘ I have such karma bondage only’, then the means for elimination of karma-bondage is described in several ways. He is made to realise those means – this much is the preachment of shastra. If that jiva  makes that effort then getting free of karma bondage he would manifest in swabhava form, hence this is the duty of jiva.

Diagnosis of Karma bondage

Now firstly the diagnosis of karma bondage is described-

On account of karma bondage, the transmigration in different Aupadhik bhavas is observed; remaining in  same form does not happen; hence the state of karma-bondage is called ‘worldly-state’.  In this worldly state there are infinitely infinite jiva dravya. They are with karma bondage since eternal times. It is not that earlier jiva was free and karmas were free ; and later they had unification.

Then how are they? – Just as in Meru Giri etc. form artificial skandhs, infinite pudgala paramanus  are there in bondage form since eternal times, then  out of them several paramanus get separated and several new join with it. In this way the joining-seperation keeps happening. In the same way in this world, one jiva dravya and infinite karma form pudgala paramanus are in bonded form since eternal times, out of them several karma paramanus get separated and several new join. In this way the joining-separation keeps happening.

Establishment of eternal nature of Karmas

Here Question- Pudgala paramanus become karma form with the nimitta of ragas etc.; then how can  they be eternal karma form?

Its Answer- Nimitta is possible in new activity only; in eternal state nimitta does not have any role. Just as- the bondage of new pudgala paramanus occur due to factors of dry-wet  qualities and in Meru Giri etc. skandhs there is bondage of pudgala parmanus since eternal times, there nimitta does not have any role. In the same way the karma form manifestation of new paramanus is due to raga etc. only and eternal pudgala parmanus have karma form state; there what is the role of nimitta? If in beginningless time also nimitta is accepted then the beginningless-ness does not remain ; hence the bondage of karma should be accepted to be beginningless. – This is stated in Pravachansar shastra’s Tattva Pradeepika commentary in ‘Samanya Gyeya adhikar’. There it is told that-

“ the cause for raga etc. is ‘dravya karma’ and the cause for dravya karma is ‘ragas etc.’ “  There the argument is raised that it leads to mutually dependent flaw ; ‘ one is dependent   on second and second is dependent on first.’ Then it is answered as follows-

Pravachansar gatha 121 commentary- Such mutual dependency flaw is not there since the relation  is that of  eternally bonded soul with dravya karma  which has the previous dravya karma as the cause.

-          Thus has been told in Agam and with logic also this is justified. If without nimitta of karma the jiva is said to have ragas etc., then the swabhava of ragas and jiva would become the same, since the attribute without any nimitta is called as ‘swabhava’ . Therefore  the relation with karma should be known to be beginningless.

Question again- the dravyas are different and their relationship is  beginningless- how is it possible?

Answer- Just as relationship is seen between water-milk, gold-soil, cereal-husk, oil-sesame  from beginning, it has not been a new conjunction; in the same way the relationship of jiva-karma should be known to be beginningless, it has not been a new association.

You asked- How it is possible?

Its answer- Just as eternally there are different dravyas separately; in the same way some dravyas are association form; this being possible no objection is seen.

Again question- Relation or association is possible then only when they were separate earlier and later joined; but here the relation is said to be beginningless between jiva and karma?

Answer- They were conjoined eternally and later they were separated, then it came to be known that they are different; hence they were different earlier also. In this way with inference and with Keval Gyan they were directly seen differently. Therefore in spite of their association , the differentness is observed and from aspect of that differentness, their relation or association is said. Since whether they are joined new or joined earlier, in these different dravyas the conjunction is possible in this way only. 

In this way the jiva and karmas have beginningless relationship.

Differentness of jiva and karmas

Here jiva dravya is having Chetana quality of the form of observing-knowing and being not accessible by senses it is non corporeal. It is dravya having innumerable Pradesh with capability of expansion-contraction. The karmas are without Chetana quality, corporeal insentient; mass of infinite pudgala paramanus ; hence they are not one dravya. In this way the jiva and karma ( body etc.) have beginningless relationship , even then any Pradesh of jiva does not become karma form and any paramanu of karma does not become jiva form. Having own characteristics they remain different only. Just as gold and silver form  one skandh , even then having yellowness etc. quality the gold remains different and with white etc. qualities the silver remains different; thus know them to be different.

How does non corporeal soul have bondage with corporeal karmas?

Here question- it is understandable that corporeal may have bondage with corporeal; but how can there be bondage between corporeal and non corporeal?

Its answer- Just as those sookshma pudgala which are not detectable with senses and those coarse pudgala which are detectable by senses are accepted to have bondage; in the same way the one ‘which is not detectable by senses’ – such non corporeal soul and  ‘detectable by senses’ -such corporeal karma can be accepted to have bondage. In this bondage one does not do anything to other; so long as bondage is there, they stay together and do not separate and cause-effect relationship remains, this much only is known to be bondage; hence there is no contradiction by having bondage between corporeal and non corporeal.

In this way , just as one jiva has eternal karma relationship, in the same way it should be known for different infinite jivas.

Function of Ghati-Aghati karmas

That karma is of eight types having divisions of gyanavarana etc.

With the nimitta of Ghati karmas the  swabhava of jiva is harmed –

Of them the Gyanavarana – Darshanavarana prevent the revelation of gyan-darshan nature of jiva , with the kshayopasham of those karmas , some partial revelation of gyan-darshan is resulted. With Mohaniya which are  not swabhava of jiva- such Mithya Shraddhan and anger-pride-deceit-greed etc. Kashaya are revealed. With Antaraya, the swabhava of jiva – the capability of accepting ordination form Veerya is not revealed; with its kshayopasham some  partial revelation is there.

In this way the damage to the swbhava of jiva with the nimitta of Ghatiya karmas has been there since beginningless time- it is not that earlier the Atma was Shuddha in swabhava form and later with nimitta of karma with damage to swabhava it became ashuddha.

Here Argument- The term Ghaat implies absence ; hence the one which is present earlier, that can be called as absent. Here swabhava was not present at all , then upon whom the ghaat is applicable?

Answer- Jiva has such shakti since eternal times that if nimitta of karma is not there then Keval Gyan etc. would have manifested in swabhava form but since the conjunction of karma is there since eternal times; hence that shakti is not revealed ; hence from aspect of shakti ‘ the swabhava is’ , from aspect of its non revelation , it is said that ‘ghaat happened’ .

There four Aghati Karma are there; with their nimitta this Atma is conjoined with external materials –

In conjunction with Vedaniya, the association with other dravyas occurs which are in body or external to body and are cause for different types of sukh-dukh. With Ayu the association with body acquired till its complete duration cannot be relinquished. With Naam the Gati, Jati and sharir etc. are attained and with Gotra the high or low kula is attained.

In this way with Aghati Karmas the external materials are collected. In conjunction with fruition of Moha along with them, the jiva gets to be happy-unhappy. In conjunction with the sharir etc. the jiva does not carry out own non corporeal etc. form swabhava which is its prime nature ; for example if someone catches the body then  the soul is also caught and so long as karma is under fruition , till then the external materials remain conjoined as it is  and cannot be seperated- know thus as the nimitta of aghati karmas.

The ghaat of swabhava of jiva and association of external materials due to  weak insentient karmas

Here someone asks- The karmas are insentient, they are not strong; then how is it possible for them to damage the swabhava of jiva and provide external materials ?

Its answer- If Karma being Karta themselves, with effort harm the swabhava of jiva and provide external materials, then the karma also needs to be sentient and power is also required, but that is not existent ; simple nimitta-naimittik relationship is there. So long as the duration of fruition of karma is there, in that kaal the soul himself does not manifest in swabhava form ; instead manifests in vibhava form and the other dravyas themselves manifest in relationship form.

For example- On the head of some person the magical dust was sprinkled due to which that person became mad ; here that magical dust does not have knowledge nor strength but the madness is seen to occur due to the magical dust only. Here magical dust is nimitta and the person has manifested in mad form by himself – such is the nimitta-naimittik relationship.

And just as at the time of sun rise , the male skylark meets his female partner; in the night with spirit of malice no one has separated them forcibly, and in the day with spirit of compassion no one has brought them together. With the nimitta of sun rise they themselves meet- such is the nimitta-naimittik relationship.

In the same way the nimitta-naimittik bhavas of karmas should be known.

In this way the state occurs with the fruition of karmas.

Consideration of New Bandh

How does the new bandh occur? That is described-

Just as the amount of light from the sun that is obscured by the clouds, that much is absent at that time and with the weakness of clouds the amount of light that is present, that is part of swabhava of sun, which is not obscured by clouds.

In the same way the Jiva has gyan-darshan-veerya swabhava. The amount which is not revealed with the nimitta of Gyanavarana-Darshanavarana-Antaraya, that much is absent in that kaal and with the kshayopasham of karmas the amount of gyan-darshan-veerya which is revealed, that is part of swabhava of jiva; they are not karma generated Aupadhik Bhava- such part of swabhava does not become absent at any times since beginningless time.

By this only the nature of Jivatva of jiva is decided that this substance having capability of knowing and seeing is ‘Atma’.

There due to such swabhava the new karma is not bonded since if own nature itself were cause for bondage then how can the freedom from  bandh be attained? Further, due to fruition of those karmas the lack of gyan-darshan-veerya is also not cause of bandh since with their own absence how can they be cause for bondage?

Hence the bhavas generated with the nimitta of gyanavarana-darshanavarana-Antaraya  are not cause for new karma bondage.

 On account of Mohaniya karma the jiva manifests in Mithyatva bhava form of unreal shraddhan (faith) and anger-pride-deceit-greed Kashaya. These bhavas are within the existence of the jiva ; they are not different from jiva , jiva only is their karta, they are karya of the manifestation of jiva and their existence is with the nimitta of Moha karma only . With the separation of nimitta of karma these bhavas get eliminated; hence these are not own swabhava of jiva , they are Aupadhik bhava and with those bhavas the new bondage accrues.

Hence the bhavas generated with the fruition of Moha are cause for bandh.

With the fruition of Aghati karmas the external materials are obtained , in them sharir  etc. being  co-occupant with the Pradesh of the Jiva are single bondage form and the wealth, family are different form than soul.

Hence all those are not cause for bandh since other dravya are not cause for bandh; the bhavas of oneness etc. form  Mithyatva etc. pertaining to them in the soul  should be known to be  the cause for bandh.

The Prakriti-Pradesh Bandh with nimitta of Yog

Know this- With the fruition of Naam Karma the body-speech-mind are generated and with the nimitta of their efforts there is vibration in  Pradesh of soul. Due to this the soul attains the capability of bonding with pudgala vargana in joint form which is called Yog. With its nimitta, at every samaya infinite Paramanus which are suitable for being karma form are accepted. If the Yog  is less then smaller number of Paramanus are accepted and if it is more yog then lot of Paramanus are accepted.

And in one samaya, the pudgala paramanus which are accepted, they get distributed into Gyanavarana etc. prime Prakriti as well as their secondary Prakriti as described in Siddhant Granth. According to that distribution, those paramanus themselves manifest in those Prakriti forms.

It is to be noted that Yog is of two kinds- Shubha Yog and Ashubha Yog. There, if the mind-speech-body are engaged in dharma activity then it is Shubha yog and if they are engaged in Adharma then it is Ashubha Yog. Whether the Yog is Shubha or Ashubha, without attaining Samyaktva, all the Prakritis of Ghati karma are continuously bonded; at no time the Prakritis are not bonded. Only this is to be noted that from the pair of laughter-sorrow of Mohaniya and from the pair of like-dislike and out of the three vedas at one time, only one Prakriti is bonded.  

There, upon Shubha Yog in Prakriti of Aghati Karmas, the SataVedaniya etc. punya prakriti are bonded; upon Ashubha Yog , the AsataVedaniya etc. Pap Prakriti are bonded ; with mixed yog several punya prakriti and several pap prakriti are bonded.

In this way with the nimitta of Yog, the influx of karmas occurs ; hence yog is asrava and the name of karma paramanus accepted due to them is Pradesh. They are bonded and they are divided into primary and secondary prakriti ; thus by means of Yog the Pradesh bandh and Prakriti Bandh takes place.

Kashaya and with its nimitta  the bandh of duration-intensity

With the fruition of Moha , the Mithyatva and anger etc. form bhavas occur and they are generally called as ‘Kashaya’. Due to this the duration of Karma Prakriti is bonded. From the duration bonded, leaving apart  the Abadha Kaal , till the bonded duration is completed, at every samaya those Prakriti keep fructifying. Other than the Deva-Manushya-Tiryanch Ayu , with less Kashaya, less duration bandh accrues for all other ghati-aghati Prakritis ; with intense Kashaya , high duration bandh accrues. For the three Ayus , with less Kashaya high and with high Kashaya less duration bandh accrues.

And with that Kashaya only these Karma Prakritis have capability of intensity of fruition. According to the intensity of bandh, at the time of fruition those Prakriti have high or low fruition intensity.

In all Prakriti of Ghati karmas and in Pap Prakriti of Aghati Karmas, with low Kashaya, less intensity bandh takes place; with high Kashaya , high intensity is bonded; and in punya Prakriti of Aghati karmas with low Kashaya , high intensity accrues  while with high Kashaya, low intensity bandh takes place.

In this way with these Kashaya, the duration-intensity of the Karma Prakriti are decided. Therefore with Kashaya the accrual of duration and intensity bandh are decided.

For example- there is lot of liquor but if it has capability of intoxicating for short duration  with low intensity, then that liquor is low quality. And if there is liquor which is less but if it has capability of intoxicating highly for long duration , then that liquor is high quality. In the same way even if lot of karma paramanus have capability of low intensity fructification  for small period, then those karma prakriti are weak while if small number of karma paramanus are capable of high intensity fructification for long period then those karma Prakriti are strong.

Therefore the Prakriti bandh -Pradesh bandh with Yog are not powerful, the intensity-duration bandh due to Kashaya only are powerful. Hence primarily the Mithyatva etc. Kashaya should be known as the cause for bandh ; those who do not wish to accrue bandh, they should avoid Kashaya.

The orderly Prakriti form manifestation of insentient pudgala paramanus not having knowledge

Here someone asks- the pudgala paramanus are insentient , they do not have any knowledge, then how do they manifest in the right Prakriti form in orderly manner?

Its answer- Just as upon hunger, the food form pudgala mass accepted by the entrance through mouth manifests in flesh, blood, veins etc. metal forms and in those paramanus of the food suitably some metal has low paramanus and some other metal has high no. of paramanus.  Of these, several paramanus have relation for long period while several have for short period and in those paramanus several have lot of capability of carrying out their karya , several have low capability . With such scenario, the food form pudgala mass does not have the knowledge that ‘ I manifest in this way’ and there is no one to direct their manifestation- the nimitta-naimittik bhava is occurring simply, and accordingly the manifestation occurs.

In the same way with Kashaya, the karma vargana form pudgala mass accepted though the gates of yog, manifest in Gyanavarana etc. Prakriti form and in those karma paramanus, suitably some Prakriti have small and some Prakriti have large paramanus. Of them several paramanus have relation for long period while several have for short period. Further in those Paramanus, while several have lot of capability for carrying out their deed, several  have low capability . In such scenario any karma vargana form pudgala mass does not have the knowledge that ‘ I manifest in this way’ and there is no one to direct the manifestation – simply the nimitta-naimittik relation is occurring  due to which the manifestation accordingly occurs.

-          In this way in the Lok the nimitta-naimittik relation are occurring everywhere.

Just as with nimitta of mantra, the water etc. have capability of eliminating disease etc. and pebble etc. have capability of stopping the snake etc.; in the same way, with the nimitta of Jiva bhava, the pudgala paramanus have capability of gyanavarana etc. form. Here after thinking with own efforts if the deed is performed then gyan is required, but if with such nimitta, automatically such manifestation occurs, then there is no purpose served by gyan.

In this way the principle of new bandh accrual  should be known.

The sovereignty form state of Karmas

Now those paramanus which have manifested in karma form, till their fruition period does not arrive, till then they remain co-occupant in the Pradesh of jiva in  bonded form. There with the nimitta of Jiva bhava , several Parkriti may change their state also. There paramanu of several different Prakriti, manifesting in Sankraman ( transformation)  form , become other Prakriti form and several Prakriti which had high duration and intensity become short (duration and intensity) by means of Apakarshan (reduction). And several Prakriti  whose duration and intensity was less, they become high with Utkarshan (enhancement).

In this way with the nimitta of jiva bhavas , the state of previously bonded paramanus changes and if the nimitta does not occur then they remain same.

In this way the sovereignty form karmas exist.

The fruition form state of karmas

When the fruition period of Karma Prakriti arrives, then automatically, according to the intensity of those Prakriti the deed is performed; karmas do not generate those deeds. Upon fruition, those deeds are automatically performed; this should be known as nimitta-naimittik relationship.

And when the fruition occurs, in the subsequent samaya, with the absence of capability of intensity in those karma form pudgalas, the karma-ness becomes absent and those pudgala, manifest in other paryaya form; that is termed as Savipak Nirjara.

In this way at every samaya, the karmas shed after fruition. With the absence of karma-ness those paramanus, whether they remain in the same skandh or not, it does not have any significance.

Here know this- This jiva bonds with infinite paramanus at every samaya; there paramanus bonded at one samaya, leaving apart the Abadha kaal (waiting period); depending upon the samaya of its duration, come into fruition sequentially. There paramaus bonded in several samayas, which are eligible for fruition at same samaya, jointly come into fruition. The intensity of those paramanus together constitute the intensity of their result which comes into fruition at that time. And paramanus bonded at different samayas, from the time of bandh onwards, till the time of fruition, accepting karma form existence, remain with jiva in relationship form.

In this way the bandh-Uday-Satta form states of karmas should be known

There at every samaya , one samaya prabaddha paramanus get bonded and one samaya Prabaddha paramaus shed. At every samaya, one samaya Prabaddha multiplied with one and a half guna haani always remain in existence.

-          Their details would be written later in ‘Karma Adhikar’.

Nature  of Dravya Karma and Bhava Karma and their activity

- Karma is the Karya generated by paramanu form infinite pudagala dravyas; hence it is named as Dravya Karma. With the nimitta of Moha, Jiva manifests in Mithyatva and anger etc. form , these are karya generated by ashuddha bhava; hence they are named as Bhava Karma.

With the nimitta of Dravya karma, Bhava karma  occurs and with the nimitta of Bhava karma the Dravaya karma is bonded; thus dravya karma to Bhava karma and Bhava karma to Dravya karma- thus mutual cause-effect (nimitta-naimittika) bhava is cause for manifestation of worldly cycle.

Know this- with strong or weak bandh or with Sankraman etc. or with  fruition of  karmas bonded over different kaals or one kaal only , at some time there is strong fruition, then the generated Kashaya is strong , and then new bondage is strong only. While at some kaal, there is weak fruition , then there is weak Kashaya , then there is weak bandh and  in accordance with those strong -weak (Mithyatva etc.) Kashaya , the previously bonded karmas may have sankraman etc. also.

In this way since eternal times, in continuous chain form dravya karma and bhava karma function.

The nature of No Karma and its activity

With the fruition of Naam Karma ‘sharir’ is produced, that is cause for some sukh-dukh like dravya karma; hence sharir is called Nokarma. Here the term ‘no’ denotes ‘less’. This sharir is mass of pudgala paramanus and the dravya senses, dravya mind, breathing and speech- these are all parts of body only; hence they should also be known as mass of pudgala paramanus.

In this way with relation of sharir and dravya karma, the jiva is bonded in co-occupant form ; there this sharir is related from the time of birth, till death upon completion of Ayu, depending upon the duration of Ayu; then the bondage with the body is terminated, the sharir and soul get separated and in the subsequent samaya, or in the second, third, fourth samaya, the jiva adopts new sharir with the nimitta of fruition of karma. There also the relation is as long as the Ayu and later after death the relation is terminated- in this way the separation with past sharir and acceptance of new sharir, occurs sequentially.

This Atma, though is having innumerable Pradesh, even then by means of capability of expansion-contraction, remains equivalent to size of body. However, upon Samudghat, the Pradesh of Atma spread beyond that of sharir also. In the intermediate samaya they remain of the size of the previous sharir which was abandoned.

With the assistance of the parts of body like dravya senses and mind the jiva has capability of knowing and depending upon the state of the sharir, with fruition of Moha, the jiva engages in sukh-dukh. Further, based upon the desire of jiva, the sharir manifests and sometimes based upon the state of sharir the jiva manifests and sometimes jiva manifests in different desire form and sometimes pudgala manifests in different state form.

In this way the activities of NoKarma should be known.

Nitya Nigod and Itar-Nigod

There firstly since beginningless time, this jiva has relation with ‘Nitya-Nigod’ form body. There accepting the Nitya-Nigod sharir, with death upon completion of Ayu, again accepts Nitya-Nigod sharir. Then again with completion of Ayu, again accepts Nitya-Nigod sharir. In this way infinitely-infinite quantum of Jivas since beginningless time keep having birth and death in Nitya-Nigod.

From there in six months and eight samaya period, six hundred eight jivas come out and accept different paryayas. They traverse in the form of Earth-water-air-fire-Pratyek Vanaspati form Ekendriya paryayas; two sensed, three sensed, four sensed (vikalendriya) paryayas or Narak-Tiryanch-Manushya-Deva form Panchendriya paryayas. After transmigrating for long period, they again manifest in Nigod paryaya form, which is called as ‘Itar-Nigod’.

After staying for long period there, upon coming out, they traverse in different paryayas; the longest period of transmigration in earth etc. form Sthavars is innumerable Kalpa kaal; in two sensed etc. up to Panchendriya Trasas the longest period is little higher than two thousand Sagar and in Itar Nigod (longest period) is two and a half pudgala paravartan which is infinite kaal.

Coming out of Itar-Nigod, attaining some Sthavar paryaya, they again go to Nigod – in such ekendriya paryayas the longest transmigration period is innumerable Pudgala Paravartan kaal and minimum kaal is always one Antar Muhurta. Thus mostly the manifestations are in ekendriya paryaya forms and attainment of other paryayas should be known to be as rare as the luck of the crow.

In this way the jiva has the disease of karma bondage since eternal times. This completes the description of Karma bondage.

Continued….