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…..