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….
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