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….