MokshaMargPrakashak …09

 

Form Of Mithya Gyan

Now the form of Mithya Gyan is narrated- Knowledge of  Important Jiva etc. Tattvas in unreal form is called as Mithya Gyan; on account of it the knowledge has Sanshaya-Viparyaya-Anadhyavasaya ( doubt- conversion- indecision) .

‘Is it this or that ?’ – thus knowledge having two opposite forms is called as Sanshaya ( doubt). ; for example – ‘I am soul or body?’ – thus knowing.

‘I am this only’ – such knowledge of thing in converse form is called as Viparyaya (conversion) ; for example – ‘I am body’ – thus knowing.

‘there is something’ – such knowledge without any decision is called as Anadhyavasaya ( indecision) ; for example- ‘I am something’ – thus knowing.

In this way the knowledge with sanshaya-viparyaya-anadhyavasaya ( doubt-conversion-indecision) form of important Jiva etc.  tattvas is called Mithya Gyan.

Knowing unimportant things  as real or unreal, from that aspect it is not called MithyaGyan or Samyak Gyan. Just as Mithya Drishti knows rope as rope then it is not called Samyak Gyan and If Samyak Drishti knows rope as snake, then it is not called as Mithya Gyan.

Here Question- Why should the visibly true or false gyan not be called as Samyak Gyan or Mithya Gyan?

Its answer- Where the objective is to decide true  or false based upon knowledge only, there with respect to true-false knowledge of some thing,  the Samyak gyan and Mithya Gyan are named. For example- Some thing is described in Direct-Indirect Praman, its true knowledge is called Samyak Gyan while knowing with doubt etc. is Non-Praman form Mithya Gyan.

Here  the truth-falsehood  of the causes of world and Moksha have to be decided; while the real or unreal gyan of rope-snake etc. are not cause for world-moksha; hence with respect to them,  these are not called as Samyak Gyan-Mithya Gyan.

Here from aspect of important Jiva etc. Tattvas only the Samyak Gyan-Mithya Gyan are described. With this intent in Siddhant, all the knowledge of Mithya Drishti is called as Mithya Gyan while all the knowledge of Samyak Drishti is called as Samyak Gyan.

Here Question- Mithya Drishti knows the Jivas etc. Tattvas as unreal hence that may be called as Mithya Gyan but the right knowledge of rope-snake should be called as Samyak Gyan?

Its answer- The knowledge of Mithya Drishti does not have differentiation of sovereignty-non sovereignty; hence it generates three viparyaya (conversions) of cause, nature and differentiation – non differentiation. There the thing which he knows, he does not recognise its root cause and believes to be something else; that is known as causal viparyaya . The thing which he knows, he does not recognise its root tattva form and believes to be something else; that is known as nature viparyaya. Further the thing he knows, he does not recognise as being ‘different from this and indifferent from this’- he believes some other differences-indifferences; that is known as viparyaya of differentiation-non differentiation. Thus in the knowledge of Mithya Drishti the conversions are observed.

Just as a mad person believes the mother as wife and wife as mother; in the same way the Mithya Drishti knows wrongly. And sometime he knows mother as mother and wife as wife, then also he does not know with  definite decisive shraddhan; hence it is not called as real gyan. In the same way the Mithya Drishti knows some substance as true at some time, even then he does not know with definite decisive shraddhan , or even if he knows truth, but he establishes unreal objective with it , hence it is not called as Samyak Gyan. 

In this way the gyan of Mithya Drishti is called as Mithya Gyan.

Here question- What is the cause of this Mithya Gyan?

Its answer- with fruition of moha, the Mithyatva bhava is generated and samyaktva is not attained, that is cause of this Mithya Gyan. For example- in conjunction with poison the food is also called as poison form; in the same way gyan in association with Mithyatva is called as Mithya Gyan.

Here someone may say – why do you not call Gyanavarana as nimitta?

Its answer- With fruition of Gyanavarana , the agyan bhava of the form of absence of gyan occurs and with its kshayopasham , some gyan of the form of mati gyan etc. occur. If out of them some is called as Mithya Gyan and some is called as Samyak Gyan, then both the bhavas are present with Mithya Drishti and Samyak Drishti; hence both would have presence of Mithya Gyan and Samyak Gyan but that would be contrary to Siddhant; hence gyanavarana is not nimitta.

He again asks – what is the cause for unreal knowledge of rope-snake etc.? Let that be called as the cause for real-unreal gyan of Jiva etc. Tattvas ?

Its reply- The unreality in the knowledge is due to fruition of Gyanavarana and the part which is real is with the kshayopasham of gyanavarana.

For example- the rope was known as snake, there the obscuring cause is under fruition for the capability of knowing reality; hence he knows unreal form and does not know rope as rope. While the cause for knowing reality is Kshayopasham of gyan hence he knows the true form. In the same way for the capability to occur for the true knowledge of Jiva etc. tattvas the nimitta is that of Gyanavarana only.

But for example- some person may have capability of knowing the substances which are cause for dukh or sukh with Kshayopasham, there the fruition is that of AsataVedaniya hence he experiences only those substances which are cause for dukh; does not experience the substances which are cause for sukh since if he experiences the substances cause for sukh then he would be happy, but due to fruition of Asata that is not possible . Hence in the experience of substances which are cause for for sukh and dukh the gyanavarana is not nimitta ; the fruition of sata-asata only is the cause.

In the same way the jiva has capability of knowing important jiva etc. tattvas and unimportant other things; there those who are having fruition of Mithyatva, they experience only the unimportant things and know them; do not know the important things since if they know them then Samyak Darshan would be attained. But due to fruition of Mithyatva that is not possible ; hence here in knowing the important and unimportant things the gyanavarana is not nimitta; the fruition-non fruition of Mithyatva only is cause.

There know this – where ekendriya etc. do not have the capability of knowing jiva etc. tattvas in real, there the agyan with fruition of gyanavarana and mithya darshan with fruition of Mithyatva – both are nimitta. But for the  Sangyi Manushya etc. having kshayopasham Labdhi, the capability is there but if they  do not know; there know the fruition of Mithyatva only as nimitta.

For this reason the prime cause for Mithya Gyan is not called Gyanavarana ; the bhava generated with the fruition of Mithyatva only is called as cause.

Question again- After knowledge only shraddhan is carried out; hence firstly it should be called Mithya Gyan and then Mithya Darshan ?

Its answer- It is so only; without knowing shraddhan cannot be there. However the words Mithya and Samyak are given to gyan with nimitta of Mithya Darshan and Samyak Darshan. For example- Mithya Drishti and Samyak Drishti know the gold etc. substances identically but the same knowledge is called as Mithya Gyan for Mithya Drishti while for Samyak Drishti it is called Samyak Gyan. In the same way the cause for  all Mithya Gyan and Samyak Gyan should be known as Mithya Darshan and Samyak Darshan sequentially.  

Therefore where the general form of gyan-shraddhan are described, there gyan is causal hence should be called first and shraddhan is the result hence it should be called next. However where  Mithya-Samyak gyan-shraddhan are described , there shraddhan is causal hence should be called first and gyan is result hence should be described next.

Question again- Gyan-Shraddhan are together, how can you call them having cause-effect nature?

Its answer- ‘when this is present then that occurs’ – from this aspect cause-effect nature is there. Just as lamp and illumination are together even then when lamp is there then only illumination would occur; hence lamp is cause and illumination is effect. In the same way gyan-shraddhan  have cause effect relationship. Or the cause-effect relation can be known between MithyaDarshan-MithyaGyan   or SamyakDarshan-Samyak Gyan.

Question again- In conjunction with Mithya Darshan only Mithya Gyan is named then only Mithya Darshan alone should have been described as cause for world; why Mithya Gyan is separately described?

Its answer- From aspect of gyan the gyan generated with kshayopasham of Mithya Drishti or Samyak Drishti do not have any difference and the same gyan is part of Keval Gyan.

Just as river joins with ocean; hence gyan does not have any flaw but the Kshayopasham gyan applies to one gyeya and with the nimitta of Mithya Darshan that gyan applies to other gyeyas but does not apply in the real decision of important Jiva etc. tattvas ; hence this is flaw of gyan and is called as Mithya Gyan. The real shraddhan of Jiva etc. tattvas has not occurred, this is flaw in shraddhan hence it is called Mithya darshan- thus from difference of characteristics , the Mithya darshan and Mithya Gyan are separated.

In this way the form of Mithya Gyan was described, the same is called as Agyan in absence of Tattva Gyan and since our objective is not served, hence the same is called as KuGyan.

Form of Mithya Charitra

Now the form of Mithya Charitra is described- The Kashaya bhava which is generated with the fruition of CharitraMoha, that  is called Mithya Charitra. Here the manifestation is not own nature form, he wishes to manifest in false other-natured form which does not happen; hence it is called as Mithya Charitra.

The same is elaborated- Own nature is knower-seer, but he does not remain only seer-knower alone; the things which he sees-knows, in them he considers as favourable-unfavourable; hence being ragi-dweshi he desires presence of something and absence of something else. But their absence or presence are not caused by him, since any dravya is not doer-taker of another dravya; all dravyas manifest in their own nature form; he unnecessarily  gets perturbed with  Kashaya bhavaa.

And sometimes even if the thing gets manifested as per own desire, even then it has not been made to  manifest by own self. For example- the cart is moving and  the child by pushing it believes that ‘I am driving it’  then it is untrue belief; if it moves by his action  then when it is not moving, it should move by his action. In the same way the things manifest and this Jiva, following them believes that ‘I make them manifest’ but this is untrue; if they manifest in accordance to his wishes then they should manifest then also,  when they are not so manifesting.

The way he desires, that form of manifestation of a thing,  sometimes occurs in the same way ; most of the manifestations are seen to be not as per desire ; hence it is definite that by own efforts the presence or absence of something cannot be carried out.

If by own deeds the presence or absence cannot be arranged, then what is the benefit of engaging in Kashaya bhava? One becomes unhappy only on his own.

For example- In marriage etc. activities when the desired does not happen and if being karta, he engages in Kashaya, then he only becomes unhappy; know thus.  

Hence engaging in Kashaya bhava is like churning water which is of no use; hence these tendencies of Kashayas are called as Mithya Charitra.

False Imagination of Desires -undesired

The Kashaya bhavas are generated upon believing the substances are favourable-unfavourable, but believing them to be favourable-unfavourable is also Mithya since no substance is favourable-unfavourable.

How? That is told- The thing which is pleasant and beneficial to self is called favourable and the thing which is unpleasant – non beneficial is called unfavourable.

In the Lok, all substances are karta of their own natures only; nothing is pleasant-unpleasant or beneficial-non beneficial to others at all. This jiva only in his own manifestations believes them as pleasant- beneficial hence favourable, or believing them as unpleasant -non beneficial hence unfavourable. Same substance appears as favourable to some and unfavourable to another.

For example – the one who does not have clothes, to him even coarse cloth is desirable and the one who gets fine cloth, it appears undesirable. To pigs the excreta is desirable and Devas it is undesirable. The rainfall is desirable to some and undesirable to someone else- know thus with respect to other things also. 

In the same way for the same jiva, the same substance appears desirable at some time and undesirable at some other time. The thing which  is considered as desirable by a jiva, is also seen as undesirable. For example- the body is favourable  but if it is diseased then it becomes unfavourable; the son etc are favourable  but upon different occasion they become unfavourable , know thus.

For this jiva, the thing which he believes as unpleasant , that also is seen to be pleasant. For example – the abuses are unpleasant but in in-law’s house it appears pleasant, etc.

In this way, the thing does not have desirable-undesirable nature. If the thing had desirable-undesirable nature then the thing which is desirable would have been desirable to all and the thing which is undesirable would have been undesirable to all. But it is not so. This jiva in his imagination considers them as desirable-undesirable; hence this imagination is false.

The thing which appears to be pleasant-beneficial or unpleasant- non beneficial, that does not happen on its own, but happens in accordance with fruition of punya-pap, For whom the punya is under fruition, for him the conjunction of substances is pleasant -beneficial and for whom the pap is under fruition, for him the conjunction of substances is unpleasant-non beneficial – thus it is visibly seen.

For someone wife-son etc. are pleasant, for someone they are unpleasant. For someone the business is profitable, for someone it is a loss. For someone the enemies are also servant , for someone else even son is unhelpful. Thus it is known that the substances by themselves are not favourable-unfavourable, but in accordance with karma fruition, they manifest.

For example- someone’s servants, in accordance with the wishes of their master, cause good-bad for some person then that is not the deed of the servants, it is the deed of their master. Now if someone believes the servants themselves as good-bad then it is false. Hence it establishes that that believing the substances to be  good-bad and engaging in raga-dwesha with them is Mithya.

Here someone says – the conjunction of external substances occurs with nimitta of karma; hence is it alright to engage in raga-dwesha with karmas?

Its reply- The karmas are insentient, they do not have any desire to give sukh-dukh and they themselves  do not manifest in karma form ; with the nimitta of his bhavas, they manifest in karma form.

For example- someone taking stone in his hand breaks his own head then what is the fault of stone? In the same way if the jiva engaging in ragas etc. bhavas manifest pudgala in karma form and harm himself then what is the fault of karmas? Hence doing raga-dwesha with karmas is Mithya.

In this way believing other dravyas to be  good-bad , doing raga-dwesha with them is Mithya.

If the other dravya were good-bad and he indulged in  raga-dwesha with them then it would not be called ‘Mithya’. But they are not good-bad by themselves, he only believes them to be good-bad and indulges in raga-dwesha; hence this manifestation is called Mithya . The Mithya form manifestation is named as Mithya Charitra.

Process of raga-dwesha and its details

Now this jiva indulges in raga-dwesha, its procedure and details are described-

Firstly, this jiva has spirit of oneness with paryaya; hence he manifests considering the self and body as one. When the pleasant state comfortable to the body is there, he indulges in raga with it ; when it is in unpleasant state uncomfortable to the body then he engages in dwesha.

In external substances cause of desirable state of body he engages in raga with them and the ones which are harmful to them, he engages in dwesha with them. In external substances cause of undesirable state of body he engages in dwesha with them and the ones which are harmful to them, he engages in raga with them.

There the external substances in which he engages in  raga, other substances which are causal for it, he engages in raga with them  and those which are its destroyer, he indulges in dwesha with them. On the other hand the external substances in which he engages in dwesha , other substances which are causal for it , he engages in dwesha with them  and those which are its destroyer , he indulges in  raga with them.

In this also the things in which he has raga, he engages in raga and dwesha with its causal form and destroyer other substances  and the things which he has dwesha, he engages in dwesha and raga with its causal form and destroyer other substances. – in this way the tradition of raga-dwesha continues.

There, several external substances which are not cause for the state of the body, in them also he engages in raga-dwesha. For example- cow etc., son etc. do not cause any benefit to body even then he engages in raga with them and dog, cat etc. which do not harm the body , even then he engages in dwesha with them

And several colours-smells-words etc. which upon observation do not benefit the body , even then he engages in raga with them; and several colours etc. which upon observation do not harm the body, even then he engages in dwesha with them- such raga-dwesha is carried out in different external substances.

There also, the ones in which he has raga, he engages in raga & dwesha  with their cause and their destroyer other substances ; and the ones in which he has dwesha, he engages in dwesha and raga with their cause and destroyer other substances. Thus the tradition of raga-dwesha continues.

Here question- The objective of having raga-dwesha with other substances is understood, but firstly  what is the purpose of having raga dwesha with the  substances which are not cause for the primary state of the body and which are cause for the state of body ? 

Its answer- If with contemplation of objective he engages in raga-dwesha in the primary state of the body etc., then why would it be named as Mithya Charitra ? He engages in raga-dwesha with them without objective and for the same  things he engages in raga-dwesha with others; hence the name of entire raga-dwesha manifestation is called as Mithya Charitra.

Here Question- The objective of considering the state of body and external substances as favourable-unfavourable does not get realised and still one can not avoid considering them as favourable-unfavourable, what is the reason for it?

Its answer-  With the fruition of charitra moha, this jiva engages in raga-dwesha bhava and those bhavas cannot be carried out without support of some substance. For example – the raga is with respect to some substance; dwesha is also with respect to another substance- thus these substances and raga-dwesha have nimitta-naimittik relationship. There the peculiarity  is that many of the substances are primarily cause for raga and many of the substances are primarily cause for dwesha and several substances for some of them at some time are cause for raga and for some of them at some time are cause for dwesha.

There know this – for getting one deed done, several reasons are required; hence the internal cause for occurrence of raga etc. is fruition of moha, which is powerful and external reason is substance which is not powerful. For the great Munis, due to the  Moha being weak , even with the nimitta of external  substances, the raga-dwesha are not generated. For the Papi jivas, due to moha being intense, even without external reasons, in their sankalpa (resolution) itself raga-dwesha are produced; hence with fruition of moha, raga etc. occur.

There, the external substances with whose support the raga bhava is carried out, in that without objective or with some objective the favourability is there, and the substance with whose support the dwesha bhava is carried out , in that without objective or with some objective the non-favourability is there; hence with fruition of moha, the spirit of favourability-non favourability  cannot be avoided.

-          Thus the raga-dwesha form manifestation carried out with spirit of favourability-non favourability in substances is called as Mithya Charitra.

-          Specifics of these raga-dwesha are anger-pride-deceit-greed-laughter-rati-arati-shok-bhaya-jugupsa-stree veda-purush veda-napunsak veda  Kashaya bhavas  which are divisions of Mithya Charitra. These have already been described.

And in this Mithya Charitra there is lack of SwaroopAcharan Charitra; hence it is also called ‘Acharitra’. These manifestations (of raga-dwesha) do not get eliminated or there is no detachment; hence it is named as ‘Asanyam’ or ‘Avirati’. Since in the subjects of five senses and mind there is lack of restraint in the himsa towards five sthavar jivas and trasa jivas and they do not have bhavas of renunciation, hence these only are called twelve types of Asanyam or Avirati since with Kashaya bhavas only these activities occur; hence Mithya Charitra is named as Asanyam or Avirati. And the same is called as Avrata since the activities of pap pertaining to himsa-Anrita-steya-abramha-aparigraha are called Avrata. Its prime cause is Pramatta Yog which  is Kashaya form. Hence Mithya Charitra is called Avrata also.

-          Thus the form of Mithya Charitra is described.

In this way the worldy jiva is found to be manifesting in Mithya darshan- Mithya Gyan- Mithya Charitra form since beginningless time. Such manifestation is seen in all ekendriya to asangyi panchendriya jivas while in sangyi panchendriyas other than Samyak Drishti jivas all others have the same manifestation. Thus it should be known.

For example in ekandriya etc.  jivas the weakness or strongness of  senses is found and the relation of wealth-son etc. is found in manushya etc. only; hence with their nimitta the Mithya Darshan etc. have been described; in them the specifics as applicable may be known.

Although the ekendriya etc. jivas do  ot know the names of indriya-sharir etc. , even then in the bhavas applicable with respect to that name, in them the manifestation is in the above stated manner. For example- ‘ I touch with sparshan (contact sense)’ . ‘This sharir is mine’ – such names they do not know even then they manifest in bhava pertaining to  their meaning form. And several Manushya etc. know their names also and they manifest in accordance with their bhava, thus specifics may be known.

-          Such Mithya Darshan etc. bhavas are found with the jiva since beginningless time; they have not been acquired new.

Glory of Moha

Look! The glory of this Moha! Once a paryaya is accepted, there without teaching, due to fruition of Moha the manifestation occurs by itself in such manner and in spite of getting reasons for thinking of the facts to the Manushya etc. , the Samyak manifestation does not take place.

And even if the nimitta of preachment of shri Guru is attained, they explain again and again, even  then he does not consider it and even if it appears true directly to him, he does not believe it and believes it otherwise.

How so? That is told- Upon his death, the body and soul are seen to separate directly. Abandoning one body the soul accepts another body. There the Vyantar etc. have been seen to reveal their previous birth’s relations , but he does not attain buddhi of being different from  the body.

The wife-son etc. are seen to be acting with selfish motives; when their objective is not accomplished then they are seen to become opponents. He engages in mine-ness with them and for their purposes, carries out different pap activities which are cause of traversal to Narak etc.

The wealth etc. materials are seen with some of them but he considers them  as his own and the state of body and external properties are themselves seen to generate and destroy – he unnecessarily becomes their doer. The things which happen in accordance with own desire, them he says that ‘ I did this’ and if it occurs differently the  he says, ‘what can I do ? – such was supposed to happen ‘ or ‘ why did this happen?’ – thus he believes; hence  either he should have been karta of all or should have remained non-doer but such thoughts are not entertained.

 And ‘death is certain’; - he knows this, but in spite of being sure of it, he does not do any thing ; he makes efforts pertaining to this paryaya only. Being sure of death sometimes he says ‘ I shall die and the body would be burnt’ ; sometimes he says – ‘ I would be burnt’ ; sometimes he says -  ‘ if fame is there then we are alive only’ sometimes he says ‘ if son etc. are there then I would be  living only’ .

-          Thus he gabbles like mad ; there is no restraint.

Though he knows directly that he has to traverse to other Lok ; he does not make any good or bad efforts pertaining to it and here the son and grand son etc. may  remain comfortably with me for long without any discomfort- such several efforts he makes. After traversal to other Lok, with the materials of this Lok no benefit has been seen to accrue but in spite of being sure of the traversal to other lok, he continues to collect the materials of this Lok only.

Although with manifestations pertaining to sensory subjects and passions and with acts of violence etc., he himself suffers , becomes sad- disturbed, becomes enemy of others, gets condemned , the other lok would be bad- thus he knows directly even then he engages in  them only. Thus with different ways he engages in wrong shraddhan, conducts  and knows which is explicitly seen.

-          All this is glory of Moha .

In this way, this jiva is manifesting in Mithya Darshan-Gyan-Charitra form since beginningless time. Due to this manifestation only the conjunction with karmas exists which generate different kinds of miseries in the world. These bhavas only are seeds of miseries; no one else.

Therefore O Bhavya! If you want to be free of miseries then eliminate these Mithya Darshan etc. Vibhava bhavas – this only is the duty; with  such deed, you shall attain supreme benediction.

Fourth chapter completed pertaining to Mithya Darshan-Gyan-Charitra.

Continued….

MokshaMargPrakashak …08

Fourth Chapter

Description of Mithya Darshan -Gyan- Charitra

Now the roots of the worldly miseries  which are Mithya darshan-Mithya Gyan -Mithya Charitra , their nature is specifically described. For example, the doctor describes the reasons for the disease and that patient does not partake  wrong diet, then he becomes disease free; in the same way the cause of the world are specifically narrated, by which the worldly people by not practicing Mithya Darshan etc. can be free of the world ; hence those Mithya Darshan etc. are specifically described-

The Form of Mitha Darshan

This jiva since beginningless time is having  relation with karmas. The ‘Atattva Shraddhan’ attained due to fruition of Darshan Moha , is called as ‘Mithya Darshan’ since ‘Tattva’ is the bhava or form of the thing which is eligible for shraddhan. Non tattva is called as ‘Atattva’ which is untrue; hence this only is called ‘Mithya’. “ This is so only” – such realisation is called as ‘Shraddhan’.

Here ‘Shraddhan’ only is called ‘Darshan’. Although the word meaning of Darshan is ‘general  observation’ but here in this context the meaning of this verb should be taken as ‘Shraddhan’ – this is so told in the commentary named Sarvartha Siddhi since ‘ general observation’ is not cause for world-moksha ; ‘shraddhan’ only is cause for world-moksha ; hence in the context of world-moksha the meaning of ‘Darshan’ should be taken as ‘Shraddhan’ only.

And Mithya form Darshan i.e. shraddhan , is named as ‘Mithya darshan’ . ‘Believing contrary to the nature of substance  and not accepting the way it is ‘ – having  such opposite intent is ‘Mithya darshan’.

Question- Without Keval Gyan all substances cannot be known  truly and without real knowledge the real shraddhan cannot be there, then how can Mithya Darshan be renounced?

Answer- Knowledge of substances or not knowing or knowing wrongly occurs in accordance with Gyanavarana, and the cognizance is after knowing only; without knowing how can the cognizance be there? – this is true but for example – there is some person, who knows rightly or wrongly the thing with which there is no concern, and  he believes it in accordance with his knowledge, even then there is no harm ; he does not get called mad or intelligent. But if  the thing which is of concern  is known wrongly then harm is done ; hence he is called mad and if he knows it rightly and  believes it the same way then it is right and he is called intelligent.

In the same way if Jiva knows wrongly or rightly the thing with which there is no purpose  and his shraddhan is same as the knowledge, even then there is no harm done. He does not get called Mithya Drishti or Samyak Drishti due to that. But the thing which is of concern, it they are known wrongly and the shraddhan is also same then harm is done. Hence he is called Mithya Drishti and if he knows rightly and shraddhan is also same then benefit accrues; hence he is called Samyak Drishti.

Know this- Not knowing the objects of concern or non-concern or knowing them rightly or wrongly, with gyan being less or more, this causes loss or gain of jiva and its nimitta is Gyanavarana karma. But having wrong or right shraddhan of  objects of concern results in some additional loss or gain; hence its nimitta is Darshan Moha karma.

Here someone says- His shraddhan is in accordance with knowledge ; hence shraddhan appears to be according to Gyanavarana; then how different nimitta of Darshan Moha is involved?

Its answer- All the Sangyi Panchendriya jivas have kshayopasham of gyanavarana suitable for having shraddhan of Jiva etc. Tattvas of importance ; still Dravya Lingi Muni having studied eleven Angs (shastra) and Devas of Graveyak who are equipped with Awadhi gyna etc., who have significant Kshayopasham of Gyanavarana, do not have shraddhan of Jiva etc. Tattvas of importance. On the other hand the Tiryanch etc. in spite of having  less kshayopasham of gyanavarana have shraddhan of Jiva etc. Tattvas of importance. From this it gets known that the shraddhan does not follow Gyanavarana and there is some other karma which is ‘Darshan Moha’ ; with its fruition  the Jiva attains Mithya Darshan and then he engages in wrong shraddhan of Jiva etc. Tattvas which are of importance.

Important-Unimportant Substances

Someone asks – What is important and unimportant substance?

Answer- The objective of this Jiva is one only that ‘dukh has to be eliminated and sukh should exist ‘ ; there is no other objective. And ‘ absence of sukh and presence of sukh ‘ – they are one only since elimination of dukh itself is sukh . The attainment of this objective is achieved by the true shraddhan of Jiva etc.

How? That is told- Firstly for eliminating dukh the gyan of self and others is a must. If the knowledge of self and others is not there then without knowing self how can he eliminate own dukh ? Or if knowing self and others as one only, for eliminating own dukh if he carries out treatment of others then how would it remove own dukh? Self is different from others, but if he carries out oneness and mine-ness in others then it would result in dukh only. Hence with knowledge of self and others only the dukh can be eliminated  and the knowledge of self and others is attained by having knowledge of Jiva-Ajiva  since he himself is jiva and body etc. are ajiva.

If by characteristics etc. Jiva and Ajiva can be recognised, then the differences of self and others can be felt; hence one should know Jiva-Ajiva. With knowledge of Jiva-Ajiva, the substances whose wrong shraddhan used to cause dukh, with their right knowledge, the dukh gets resolved; hence knowing Jiva-Ajiva is important.

Here the cause of Dukh is karma bondage and its cause is Asrava of Mithyatva etc. If there are not recognised and they are not known as root cause for dukh, then how can they be eliminated ? And if they are not eliminated, then how can the karma bandh be prevented? Therefore Mithyatva etc. bhavas are dukh form – if they are not known as they are and if they are not eliminated, then dukh would remain; hence knowing Asrava is Important.

The cause for all dukh is Karma bondage; if that is not known  and efforts for being free of it are not carried out, then one would be dukhi with its nimitta; hence knowing bandh is important.

The absence of Asrava is Samvar; if its form is not known then he cannot engage in it and Asrava would remain; which would result in present and future dukh only. Hence knowing Samvar is important.

Elimination of Karma Bandh to some extent by some way is called Nirjara; hence if that is not known then he would not make efforts for the same and bandh would always remain, resulting in dukh only; hence knowing Nirjara is Important.

The elimination of all Karma Bandh completely is called Moksha. If that is not known, and its efforts are not carried out , then he would suffer the dukh generated by karma bandh in world. Hence knowing Moksha is Important- thus Jiva etc. seven Tattvas are Important.

Even if they are known somewhat by means of shastras , but ‘they are such only’ such cognizance is not there , then what is the use of knowing? Hence their shraddhan is important. Thus with true shraddhan of Jiva etc. tattvas , the objective of elimination of dukh gets attained.

Hence Jivas etc. substances should be known to be Important and its Vishesh (specifics) are punya-pap form divisions, their shraddhan is also important since compared to Samanya , Vishesh is more powerful.

Thus these substances are Important; hence with their real Shraddhan the dukh does not exist and sukh is attained and without their real shraddhan dukh occurs and sukh is absent. The other substances other than these are unimportant since whether their shraddhan is there or not, it is not cause of sukh-dukh.

Now the question arises- In the Jiva-Ajiva substances described earlier, all substances have been included; now which other substances are remaining which are termed as Unimportant?

Its answer- All substances are implicit in Jiva-Ajiva but these Jiva-Ajiva have several Vishesh ( specifics). Out of them, the real shraddhan of Jiva-Ajiva carried out along with those  Visheshs by which the shraddhan of self and others is attained and shraddhan of elimination of ragas etc. is attained; thus sukh be generated whereas with their unreal shraddhan the shraddhan of self and others is not attained as well as that of elimination of ragas etc. ; hence dukh is generated, such Jiva-Ajiva substances along with those Visheshs should be considered as Important.

By carrying out, or not carrying out  real shraddhan of Jiva-Ajiva along with  such Vishesh by which the shraddhan of self and others is attained or not attained and shraddhan of eliminating ragas etc. is attained or not attained- there is no certainty; such Jiva-Ajiva Substances along with those Vishesh should be known as Unimportant.

For example – the shraddhan of Jiva and body by means of medium of Visheshs of Chaitanya , corporeal etc. is Important. On the other hand the Shraddhan of Manushya etc. paryayas and pots & pan states by means of medium of shape etc. Visheshs is Unimportant- know thus.

 The unreal shraddhan of thus described Important Jiva etc. Tattvas should be known as Mithya Darshan.

Attitude  of Mithya Darshan

Now what is the attitude of the worldly jivas with Mithya darshan is described-

Here the description has to be pertaining to shraddhan but after knowledge only shraddhan can be  carried out ; hence from aspect of primacy of knowing, this description is carried out-

Unreal Shraddhan pertaining to Jiva-Ajiva Tattvas

The jiva is there since beginningless time; with the Nimita of karmas he occupies different paryayas. He gives up the previous paryaya and accepts new paryaya ; that paryaya is single mass bondage form between self soul and infinite pudgala paramanu form body. The jiva entertains the spirit of oneness with respect to that paryaya ( uncommon   natured dravya paryaya) that ‘ I am this’.

And self is Jiva , its nature is gyan etc. and the vibhava are anger etc. while pudgala paramanus have swabhava of touch-taste-colour-smell etc.; he considers all of them as his nature and ‘ they are mine’ such buddhi of mine-ness is entertained.

There  self is jiva, who has states of highness or lowness of gyan etc. and anger etc. while pudgala paramanus undergo change of states in form of changes of colour etc.  He believes all of them as his own state; - ‘this is my state’- he engages in such buddhi of mine-ness.

Here Jiva and body have nimitta-naimittk relationship; hence he treats the activity performed as his own. Own nature is darshan-gyan, the nimitta for its activity are touch etc. Dravyendriyas of the body parts form. Believing them to  be his own , he believes that “ I touched with hand etc. tasted with tongue, smelt with nose, saw with eyes, heard with ears.”

The dravya mind is of the shape of eight leaves of lotus flower located in the heart; although it is not visible, even so it is body part; and with its nimitta the memory etc. form gyan activity is conducted. Considering the dravya mind and gyan to be one he believes that ‘ I knew with the mind’ .

When self desires to speak, then he moves his own Pradesh so as to speak ; then on account of co-occupancy  relationship the body parts also move in synchronisation ; with its nimitta the speech vargana form pudgalas manifest in speech form; considering all of them as one, he believes that ‘ I speak’.

When there is desire for walking etc. activity or pick up something etc. , then he moves the Pradesh of self so as to achieve the objective. On account of relationship of colocation, the body parts also move, then that deed is performed; or without own desire the body moves, then the Pradesh of self also move; considering all of them as one, he believes that ‘ I carry out walking activity, I pick up object , I have done it’ -  etc. form he believes.

When the Jiva has Kashaya bhava, then the activity of the body manifests in accordance with it. For example- upon being angry, the eyes turn red; upon laughter the face becomes jubilant etc., upon purush veda the organ etc become hard etc., considering all of them as one, he believes that ‘ I do all these activities’ . In the body heat-cold, hunger-thirst, disease etc. states are produced , with their nimitta due to Moha Bhava , he himself believes occurrence of sukh-dukh ; considering all of them as one only, cold etc, and sukh-dukh he treats as his own.

In the same way with the conjunction-separation etc. of paramaus of body or due to the change of their state or due to divisions of the body skandh etc., fat-thin etc,  child-old age etc. or the lesser body  parts etc. are attained and in accordance with them the expansion-contraction of own Pradesh occurs. Believing all of them as one., ‘I am thin, I am fat, I am child, I am old, these parts of my body are separated.’ - etc. forms  he accepts.

From aspect of body, Gati-Kula etc. are produced, he accepts them his own and believes that ‘ I am manushya, I am tiryanch, I am kshatriya, I am Vaishya, ‘ etc.

From aspect of  conjunction of  body and with its separation the birth-death occurs. He treats that his own birth-death , “ I am born, I shall die” – thus he believes.

And from aspect of body  only, he believes having relation with other substances. With whom the body was produced, he believes them as mother-father; the one who mates with the body, he treats as wife; the one born with  body , he believes as own son; the one favourable to the body , he calls as friend; the one who harms the body, he believes him as enemy - thus he believes in several ways.

What more can be said ? – whichever way he believes self and body to be one only.

The names of senses etc. have been told here but he does not know anything . Being non-conscious adopts ‘spirit of oneness in paryaya’ ; what is its reason is described- 

This soul has sensory gyan since eternal times; himself he is non corporeal which he does not realise, but the body is corporeal, that only is felt. The soul considering something as his own form adopts spirit of oneness, hence when self is not realised as different, then he adopts spirit of oneness with their conjunction form paryayas.

There the nimitta-naimittik relationship between soul and body are intense; hence the differences are not felt and the thoughts by which differences can be realised, they cannot occur due to the power of Mithya Darshan; hence the buddhi of oneness is seen in paryaya ( uncommon natured dravya paryaya) only.

Due to Mithya Darshan this jiva, in association with external objects, considers them also as his own. Son-wife, wealth-cereals, elephant-horses, palace-servants etc. are explicitly seen as different from self and never appear to be dependent upon  self – even then he engages in mine-ness with them.

In sons etc. . ‘ they are, hence I am there ’ – such form of spirit of delusion also occurs. But  due to Mithya darshan the form of body appears to be different only-  ‘believes Anitya as Nitya; different as indifferent ; cause of dukh  is believed to be that of sukh ; believes dukh as sukh ‘ – thus converse is felt in different ways.

-          Thus with unreal gyan of Jiva-Ajiva Tattvas, the shraddhan is unreal only.

Unreal Shraddhan pertaining to Asarava Tattva

With fruition of Moha, this jiva accrues Mithyatva-Kashaya etc. (asrava) bhavas, which he treats as his own swabhava; and not resulted due to karma affliction. Darshan-Gyan Upayoga and these asrava bhavas he believes as one only since their base is one soul only and their manifestation occurs at the same time; hence it’s differences are not felt by him  and the consideration for realisation of differences is not possible under influence of Mithya Darshan.

There these Mithyatva-Kashaya bhava are accompanied with restlessness; hence they would produce dukh in future times- this he does not believe and believing them to be beneficial for self, he engages in these bhava forms. Due to these Mithyatva-Kashaya bhavas of self only he suffers  and unnecessarily he believes others to be the cause of dukh.

For example – the suffering is due to Mithya Shraddhan but he believes that the other substances which do not manifest in accordance with his own shraddhan as the cause for misery. The anger causes dukh but he believes others upon whom he is angry, to be  the cause of misery. Similarly the greed causes dukh but the nonavailability of the desired substance is considered as the misery – know thus elsewhere.

And result of these bhavas is not realised. Due to their high intensity the Narak etc. accrue and with their weakness Swarga etc. are accrued, due to  them the restlessness is more or less- this is not realised; hence they do not appear bad. The reason is that those bhavas which appear to be carried out by self, how can they be accepted as bad? 

Thus with Unreal knowledge of Asrava Tattva , the shraddhan is unreal.

Unreal Shraddhan pertaining to Bandh Tattva

With these asrava bhavas the bandh of gyanavarana etc. karmas accrue ; with their fruition, the weakness of darshan-gyan, manifestation of Mithyatva-Kashaya form, occurrence not as per desire, attainment of causes of sukh-dukh, conjunction with body, generation of Gati-Jati-Sharir etc., attainment of Neech-Ucchha kula etc. occur.

The root cause for these is karma, which he does not recognise since they are sookshma; hence not visible and these karmas do not appear to be the cause for these events ; hence he believes either self to be karta or someone else as karta for these. And when  the karta-ness of self or others is not felt then  that fool believes bhavitavya (destiny) as the cause.

-          Thus with unreal knowledge  of Bandh tattva , the unreal shraddhan occurs.

Unreal Shraddhan pertaining to Samvar Tattva

Absence of Asrava is Samvar. The one who does not recognise Asrava rightly, how can he have real shraddhan of Samvar? For example- someone has improper conduct; if it does not appear improper to him, then how can he accept absence of it as proper? In the same way the jiva has tendency of Asrava , if it does not appear non-beneficial to him , then how can he accept  its absence form samvar as beneficial?

Since beginningless time this Jiva has been engaged in asrava bhava  and never carried out Samvar; hence ‘occurrence of Samvar’ is not felt; the sukh attained with occurrence of samvar is not felt; this is also not felt that with samvar there would not be dukh in future. Hence he does not carry out samvar of asrava  and believes other substances as  source of misery; hence he makes efforts for their absence , but they are not within his control; unnecessarily he gets disturbed.

-          Thus with unreal gyan of samvar tattva , unreal shraddhan  occurs.

Unreal shraddhan pertaining to Nirjara Tattva 

The partial absence of bandh is Nirjara. The one who does not recognise bandh in reality, how can he have real shraddhan of Nirjara? For example- if he does not know the occurrence of dukh by consuming poison etc. then how would he know the remedy for its treatment? In the same way if he does not know the occurrence of dukh by the karmas bonded, then how can he know the means for their  Nirjara ?

This Jiva does not have knowledge of the sookshma form karmas by means of the senses, nor does he know that they have the capability of being nimitta for dukh; hence knowing the nimitta of other substances  as source of misery, he makes effort for their removal. But they are not within own control and if any favourable conjunction form deed is carried out which is nimitta for removal of dukh, then that also occurs in accordance with karmas. Hence by making efforts he unnecessarily gets disturbed.

-          Thus with unreal gyan of Nirjara Tattva , he attains unreal shraddhan.

Unreal Shraddhan pertaining to Moksha Tattva

The elimination of all karma bandh is named Moksha. The one who does not recognise bandh and bandh generated all dukhs, how can he have real shraddhan of Moksha? For example- someone is sick, but he does not recognise the disease and disease generated dukh, then how can he know the means for elimination of the disease ? In the same way he is having karma bandh, but he does not know the bandh and the dukh generated by it , then how can he know the complete absence of bandh ?

This jiva does not have knowledge of karmas and their shakti; hence believing the external substances as cause for dukh, he  makes efforts for their complete elimination. He believes that by collecting favourable materials cause for elimination of dukh completely, he  would be fully happy, but this can never happen and he unnecessarily gets agitated.

-          Thus with unreal knowledge  of Moksha Tattva due to Mithya Darshan, he attain unreal shraddhan.

In this way this Jiva, carries out unreal shraddhan of Jivas etc. seven tattvas which are cause for Mithya Darshan.

Unreal Shraddhan related to Punya-Pap

Although these punya-pap are divisions of asravas only, but they have same family; even then due to Mithya Darshan he considers the punya as good and Pap as bad. With punya the deeds accomplished are treated as desired, while with Pap the desired is not accomplished which he considers as bad. But both are causes of perturbation; hence they are bad only.

And with his belief he considers as sukh-dukh, where in reality the restlessness prevails, hence it is dukh only; therefore believing the fruition of punya-pap as good-bad is delusion only.

Several jivas consider the Shubha-ashubha bhavas which are cause of punya-pap as good-bad, which too is delusion  since both are cause of karma bondage.

-          Thus unreal gyan  of punya-pap results in unreal shraddhan.

In this way the atattva shraddhan form nature of Mithya Darshan was described. This is untrue form hence it is named as Mithyatva and this is devoid of true shraddhan hence it is called as Adarshan. 

Continued…..

MokshMargPrakashak…..07

                                               

                                       Miseries of the Sangyi Panchendriya Jivas

Dukh of Narak Gati

Naraki jivas are Sangyi Panchendriyas who are unhappy in every possible way. Although they have some gyan etc. form shakti, but the desire for sensory subjects is high and the desired things are not available in the least; hence in spite of the shakti, they are quite unhappy.

There the anger etc. kashayas are in very intense form  since they have krishna etc. form ashubha leshya only and with anger-pride they are continuously engaged in making each other unhappy.

If they engage in mutual friendship then the dukh may get eliminated and by causing dukh to others, no purpose is served, but the anger-pride are extremely strong due to which  the spirit of hurting each other exists. By means of Vikriya (transformation of body) , they make body parts to hurt others or convert into weapons form; by which they cause pain to others and some other ones give pain to self; at  no time their Kashaya subsides.

The Deceit-Greed are also very strong but no desirable materials are seen there; hence the activity of Kashayas cannot be revealed there; internally they are highly unhappy and sometimes with some opportunity their desired deed is also carried out.

And in (NoKashayas) hasya and Rati kashayas are also there but external nimitta are not there; hence they cannot be revealed ; sometimes due to some reason they get revealed also. Arati-Shok-Bhaya-Jugupsa have the presence of external reasons hence these kashayas are strongly revealed. In Vedas only Napunsak Veda is there; hence desire is huge but nimitta for mating with men-women is not there; hence they are extremely suffering . In this way with Kashayas (NoKashaya) they are highly unhappy. 

There in Vedaniya the fruition of Asata only is there, due to that nimitta for different miseries are there. In body leprosy, cough, breath etc. diseases are found simultaneously. The hunger-thirst is such that they wish to eat-drink all but only soil is the food. The soil is also such that with its stink on the earth people for miles would die. There the heat-cold is such that an iron ball of one lakh yojan size may get evaporated- somewhere it is cold and somewhere it is hot.

The earth there is full of sharp thorns sharper than weapons. In that earth the forest also are having leaves which have edges like that of weapons. The river is having such water that with  its contact, the body would break  in pieces. The wind is so strong that with that the sharir gets burnt.

The Naraki, keep giving misery to one another in different ways, they are inserted into cold press, cut into pieces, boiled in large pot, thrashed with whip, forced to touch hot  iron etc. – in such forms misery is generated. Till the third Narak, AsurKumar Devas come there who themselves cause misery to them and make them fight each other. In spite of such misery, the sharir  remains ; even with breaking into pieces like Mercury it joins again – such great misery is experienced.

There is no nimitta for Sata, even then to some extent in their own belief, due to some reason, there is fruition of Sata but it is not strong.

Ayu is very long- minimum Ayu is 10000 years and maximum Ayu is 33 Sagar. For so long such miseries have to be faced. There all the Pap Prakritis of Naam Karma are in fruition; even one of Punya Prakriti is not under fruition. Hence one is greatly unhappy. In Gotra only Neech Gotra is under fruition  hence one  is lowly and suffers only.

In this way know the great miseries of Narak Gati.

The Dukh of Tiryanch Gati

In tiryanch gati several jivas are Labdhi Aparyapta, whose life span is 1/18 of time for taking one breath. And several small jivas are paryapta also but they do not have capability of gyan-darshan-veerya, hence their miseries are like that of ekendriyas, the only difference is that the gyan etc. are more. The large Jivas who are paryapta, they  have several Sammoorchhan and several Garbhaj; they have gyan etc. but they are restless with desires of the sensory subjects. Several do not get the desired objects; some of them get sometimes.

There due to Mithyatva bhava they do not have Tattva Shraddhan, and Kashaya is generally predominant. With anger-pride they fight each other and eat and give misery. With deceit-greed they enact treachery and desire things. Upon Hasya etc. they engage in those Kashayas and very few jivas have low Kashaya ; hence that is not primary.

In Vedaniya mainly fruition of Asata is there; due to which disease-misery, hunger-thirst, breaking-cutting, lifting heavy loads, heat-cold, loss of limbs etc. states are produced; due to which they are visibly seen to be suffering ; hence it has not been described much. For someone, sometimes Sata also is fructified but it happens for very few jivas and it is not primary.

Their Ayu is from  AntarMuhurta to Poorva Koti years. Generally jivas have less Ayu and hence suffer the misery of birth-death. The Bhogbhoomi jivas have long Ayu and they have fruition of Sata also but those jivas are few.

Primarily in Naam karma the tiryanch gati etc. pap prakritis are under fruition. For some the fruition of punya Prakriti also takes place but it is for few jivas and sometimes.; hence it is not primary. In Gotra the fruition of Neech Gotra only is there hence all are lowly.

In this way the great miseries of Tiryanch Gati should be known.

Dukh of Manushya Gati

In Manushya Gati innumerable jivas are Labdhi-Aparyapta, they are Sammoorchhan only, their ayu is equal to 1/18 of duration of one breath . Several jivas after taking birth in womb die within short period ; their gyan etc.  shakti do not get developed hence their miseries are similar to ekendriya jivas only.

In mammal also, after spending sometime in the womb, the birth  takes place; their miseries have been described earlier from aspect of karma, it should be known the same way. All that is applicable to mammal Manushya or the way it is described for Tiryanch, it should be known from there.

It is to be noted that here some higher shakti is seen. For example the king etc. have fruition of Sata specifically more and Kshatriya etc. have fruition of Uccha (higher)  Gotra  and  nimitta of wealth-family specifically are there etc.

And in womb etc. states the misery is visibly seen. Just as in faeces the bacteria are generated; in the same way in womb the jiva takes birth; later the gyan and body get developed gradually. The misery of womb is high wherein lying inverted and  with hunger-thirst he completes his duration . When he takes birth then in childhood also lots of miseries are there.

Some say that in childhood the miseries are less, but it is not so; rather with shakti being less, it cannot be expressed. Further in adulthood the miseries of business and desires of sensory subjects get revealed explicitly. The restlessness  pertaining to desired-undesired continue to be there. Later being old he becomes powerless, then he is highly unhappy- these miseries are seen visibly.

What more to say ? – Directly which are not realised by observation by someone, how can he listen what is being  told also? For someone there is fruition of Sata to some extent, that too is restlessness form and Tirthankara etc. states are not attained without attaining Moksha marg. Hence the Manushya Paryaya is also miserable.

(there ) in Manushya paryaya if someone makes effort for own salvation , then it can be done.

Just as the root part of sugar cane and the upper tasteless portion is not tasty anyway. If someone desirous of taste may eat it but there is no gain. However if they are sowed then lots of sugar cane is obtained hence lot of taste would be generated.

In the same way in Manushya Paryaya the child-old age are not pleasant and middle stage is mixed with disease – worries etc.  where sukh is not possible; someone desirous of sensory pleasures may waste it , it is his choice, but if it is utilised for practice of dharma then he would attain high state wherein the restlessness free sukh is attained.

Hence make effort for own benefaction and with  delusion of sukh do not waste it unnecessarily.

Dukh of Deva Gati

There in Deva paryaya the shakti of Gyan etc. is better than other gati but they are without Tattva shraddhan having Mithyatva and their Kashaya is somewhat low.

There in BhavanVasi -Vyantar-Jyotishkas have not so low Kashaya , their Upayoga is also fickle and some shakti is also there ; hence they are engaged in activities of Kashaya. In activities of intrigues of subjects they are engaged and due to that restlessness they are unhappy, and Vaimaniks have lower Kashaya as they go higher levels and shakti is superior ; hence with lower restlessness the dukh is lower.

Here in Devas the anger-pride kashayas are there but reasons are not many; hence their activities are not major. Harm someone or show someone as lower etc., such  activities Devas carry out for intrigue etc. but in superior Devas it is less and are not primary.

And reasons for deceit-greed Kashaya are found; hence their activities are primary; hence committing treachery, desire of sensory subjects etc activities are major. These also reduce in higher Devas. 

There the reasons for Hasya-Rati Kashaya are many; hence those activities are primary. The reasons for Arati-Shok-Bhaya-Jugupsa are less; hence such activities are minor. The Stree Veda and Purush Veda are under fruition and nimitta for mating are also there ; hence sexual activities are present- this Kashaya also reduces at higher levels. The Ahamindras have lack of sexual practices on account of weakness of Vedas.

In this way the Devas have Kashaya bhava and this causes Dukh only. The lesser the Kashaya is, the Dukh is also less; hence compared to others they are called Sukhi. In reality Kashaya bhava is live hence due to that they are Dukhi only.

In Vedaniya the fruition of Sata is more. For Bhavan-trio it is less , the Vaimaniks have more as they go higher. Desirable state of body; association of stree, palace etc. are present and sometimes little fruition of Asata occurs due to some reason, that is explicit for lower Devas but not so explicit in higher Devas.

And Ayu is long; the minimum Ayu is ten thousand years and maximum is 31 Sagar; higher than this Ayu holder is not there without attaining Moksha Marg ; hence till this period they are engaged in sensory enjoyments.

In Naam Karma the Deva Gati and other punya Prakritis are under fruition; hence are cause for sukh and in gotra the Uccha gotra only is there hence they are all having high state.

With fruition of punya , they get desired things and due to kashayas the desires are there; hence they are lusting for enjoyments but desires are more hence they are not so happy. Although higher Devas have fruition of superior punya; Kashaya is quite low even then desires are not absent; hence in reality they are also Dukhi.

In this way in the world every where dukh is found. Thus from aspect of paryaya the dukhs were described. 

(C ) The General form of Dukh

Now, the general form of all these dukhs is described. The characteristics of dukh is restlessness; that uneasiness occurs due to desires only.

Four types of Desires

In this worldly jiva several types of desires are present-

1.      First desire is that of sensory pleasure which he wishes to know and see.

Just as desire of seeing colour, hearing music, knowing unknown etc. are existent. There no one has caused misery but so long as he does not know-see the subject, till then he is restless. The name of this desire is ‘sensory subject’.

2.      One desire is to act in accordance with Kashaya bhava, due to which he wishes to perform that deed.

Just as desire to harm someone or show someone lower etc. exist. Here also there is no other misery but so long as the deed is not performed , till then he is highly restless. The name of this desire is ‘Kashaya’.

3.      One desire is to eliminate the external unfavourable occurrences attained in the body due to fruition of Pap.

For example upon conjunctions of disease, misery, thirst etc., the desire to eliminate them occurs. Hence this is considered as misery ; so long as that is not eliminated, till then he remains highly restless. The name of this desire is ‘fruition of Pap’.

With these three types of desires, all accept it as dukh , it is dukh only. Here the desire is with the external nimitta i.e. in accordance with the three types of desires the desire to act occurs. In these three desires for each desire there are several types.

4.      There the reasons for fulfilment of the different types of desires are acquired with fruition of punya but they cannot all  be fulfilled together hence leaving one desire he engages in second and then leaving that also he engages in next.

For example- someone gets different materials, there he sees someone, then leaving it he listens to  music, then leaving that also he engages in harming someone, then leaving that also he eats food or in seeing itself after seeing one he sees next etc. In this way the desire to engage in several activities is present. The name of this desire is ‘ fruition of punya’.

This desire is treated by the world as sukh, but it is not sukh; instead it is dukh only since firstly all reasons for fulfilment of all desires are never present and if by some means such reasons are present then also they are not present together; hence so long as the means for one is not available till then restlessness remains and when that means is attained then the desire to attain next starts, and its restlessness begins. Even for a moment he is not restless hence it is dukh only.

Or, he makes some efforts for elimination of the three types of desires ; hence slightly the dukh diminishes ; all dukh cannot be eliminated, hence it is dukh only.

-          In this way all worldly jivas have dukh in every possible way.

Know this – the entire world is suffering with the three types of desires only and the fourth desire occurs with fruition of punya- such bandh of punya occurs with affection towards dharma but jiva remains less interested in dharma and most of the time he remains engaged in pap activities; hence fourth desire occurs to some jiva in some kaal only.

Further know this- From aspect of jivas having equal amount of desires, for the one having fourth desire, the reduction of three types of desires would be called as sukh. But from aspect of jiva with fourth desire  having desire of great activities, the fourth desire also causes dukh.

Someone is having great riches and he has great desires  then he is highly restless and the one having less riches and less desires then he is less restless.

Or someone has unfavourable   materials but he has little desire to remove them therefore he is little restless and someone has favourable materials but he has strong desire to enjoy them and gain other materials , then that jiva is highly restless.

Hence being sukhi-dukhi is dependent upon the desires; not dependent upon the external reasons. 

Naraki are said to be Dukhi and Devas are said to be Sukhi , that is also told from aspect of desire since Narakis having intense  Kashaya have strong desires while Devas having weak Kashaya have little desires and Manushya-Tiryanch also are sukhi-dukhi from aspect of desire only.

Those having intense Kashaya having strong desire are called as Dukhi ; those having little desire with weak Kashaya are called Sukhi. In reality they have dukh only more or less but not sukh . Devas are believed to be sukhi which is delusion ; they have primacy of fourth desire; hence they are restless.

In this way the desire is due to Mithyatva -Agyan- Asanyam and the desire is restlessness form which is dukh – thus all worldly jivas are suffering from different types of dukh.

Moksha Sukh and means of its attainment

Now, those jivas who wish to get rid of dukh, they should make efforts for eliminating the desires. The desires are eliminated only when Mithyatva-Agyan-Asanyam are absent and Samyak Darshan-Gyan-Charitra are attained; hence this is the suitable deed required to be carried out. By this means , as the desires keep reducing the dukh keeps reducing and in the absolute absence of Moha , all the desires are also absent. Then all the dukh is eliminated and real sukh is revealed.

There if Gyanavarana-Darshanavarana and Antaraya are absent , then the cause form Kshyaopashamik Gyan-Darshan and lack of shakti is also eliminated and infinite gyan-darshan-veerya are attained. After some time the Aghati Karmas are also eliminated , then the external cause for desires are also destroyed since after absence of Moha, they are not able to generate any desire even for one samaya ; in presence of Moha they are the causes ; hence they are called as cause; therefore when they are also absent then Siddha state is attained.

Here Dukh and causes of dukh being absolutely absent, remaining all the time in incomparable-indivisible-supreme blissful form they are stationed for infinite period.

Same is elaborated- With Kshayopasham of Gyanavarana-Darshanavarana or upon its fruition one used to be highly restless with desire of viewing-knowing each subject due to Moha ; therefore with absence of Moha, the desire is also absent; hence the dukh is eliminated.

With destruction of Gyanavarana-Darshanavarana, the subjects of all senses are simultaneously captured ; hence the cause for dukh is also eliminated.

Same is elaborated- just as by eyes, each subject was desired to be seen, now he simultaneously observes all colours of all the three loks belonging to all the three periods of time; there is nothing unseen , which is desired to be seen. In the same way with touch etc, he wished to capture each subject , now he simultaneously captures all the touch-taste-smell-words of all the three loks belonging to all the three periods of time. Nothing is left uncaptured which is desired to be captured.

Here someone says- without body etc. how can capturing be possible?

Answer- Upon getting sensory knowledge, it was not attained without Dravya senses, but now such nature is revealed that without senses the knowledge is gained.

Here someone says- just as with mind the touch etc. are known; in the same way the knowing may be happening; but it is not like the knowing through skin-tongue etc.?

Its reply- It is not so. With mind it is known through memory which is somewhat unclear. Here the touch-taste etc. which are known through skin-tongue etc. are now known infinite times more clearly  than by touching, tasting, smelling, viewing, listening.  

Additionally – Earlier with the conjunction of subjects of senses the knowledge was gained . Here in spite of being far away, the knowledge exists- this is the glory of capability. With mind he was wishing to know some past-future and some undescribed, but now from beginningless time to endless time, he knows dravya-kshetra-kaal-bhava of all the substances  simultaneously; there is no unknown left whom he may desire to know.

-          Know thus the absence of dukh and causes of dukh.

There with fruition of Moha, Mithyatva and Kashaya bhavas used to occur, they have been totally eliminated; hence dukhs are absent and their reasons are also absent which is elaborated here-

With all Tattvas being cognized in real  form , how can the Atattva Shraddhan form Mithyatva be there? No unfavourable remained, the one criticizing himself gets harmed ; upon whom one should be angry ? There is none higher than Siddhas, Indras etc. themselves bow  and attain desired ; with whom one can be proud of? All Bhavitavya (destiny) has been revealed, there is nothing pending , why should deception be carried out ? Since there is no objective ; why should there be greed? With what reason Hasya (laughter) be there? There is no other suitable for liking ; then why would there be Rati? There is no miserable association , hence  how can there be Arati?  There is no separation-conjunction with desirable-undesirable ; then why would there be Shok ? There no reason for harm to occur, hence how can there be Bhaya? All substances appear along with  their natural form which are not harmful  hence how can there be Jugupsa? With elimination of sexual desires no purpose of mating with stree-purush remained; hence how can there be purush-stree-napunsak veda form bhava?

-          Know thus the absence of reasons of generation of Moha?

With fruition of Antaraya, due to absence of shakti , the completeness was not there, now it has been overcome ; hence dukh is eliminated and infinite shakti has been revealed; thus cause of dukh is also eliminated.

Here someone says- [that Siddha Bhagwan ] do not engage in daan-labh-bhog-upbhoga ; then how the shakti gets revealed?

Its answer- These activities were treatment of disease form; now the disease itself is not there, then why treatment is required? Hence there is no presence of those activities but the karmas preventing them also have vanished; therefore it is said to be revelation of shakti.

For example- some one wanted to go, he was prevented by somebody, then he was unhappy and when the prevention was eliminated , then the purpose for which he wanted to go did  not remain ; hence he did not go also. There in spite of not going , the shakti has been said to be revealed; in the same way know here.

In this way ‘infinite veerya’ of the form of shakti of gyan etc. is explicitly present.

Due to Moha, with fruition of Pap Prakriti in Aghati karmas, he was being unhappy and with fruition of Punya Prakriti in Aghati karmas he was feeling happy. In reality since all resulted in restlessness, it was dukh only. Now with destruction of Moha, with removal of all restlessness , all dukh have been destroyed.

There, the reasons due to which he was feeling dukh, those reasons are  fully destroyed and upon slight removal of dukh he was feeling sukh ; now that the dukh has not remained in root form itself , hence there is no purpose of treatment of dukh so as to accomplish some activity. The requirements are met on their own.

The same is elaborated-

There in Vedaniya, with fruition of Asata, the causes for dukh like disease-thirst etc. used to happen in the body. Now body itself is not there, then how can disease etc. be there? Earlier for uncomfortable state of body , the heat etc. were there, but now without body whom would heat affect? External harmful nimitta used to be there, now there is nothing harmful itself – hence the reasons for dukh have been eliminated.

And with fruition of Sata, for elimination of some dukh, medicine , food etc. were there, now they do not serve any purpose. Earlier friends etc. were helpful and by their means he used to eliminate dukh  and carry out desired, but all those desired are attained and complete dukh is eliminated.

There with nimitta of Ayu, birth-death were present; death was considered as dukh  but now that the indestructible state has been attained; there is no cause for dukh. By having dravya prana , he used to consider the life-death as sukh for long, there also he did not wish to remain in narak paryaya due to dukh , but now in this Siddha paryaya without dravya prana, with own Chaitanya prana he is alive forever and there is not even an iota of dukh.

Earlier on account of Naam Karma, he used to be dukhi upon having ashubha  gati-jati , but now they all have been eliminated hence how  can there be dukh? With Shubha Gati-Jati he used to consider it as Sukh with some reduction of dukh , but now without them itself all Dukh is destroyed and complete illumination of Sukh is present; hence they do not serve any purpose.

With nimitta of Gotra Karma he considered it as Dukh having Neech Kula but now with its elimination, the cause for Dukh is not there. With Uccha Kula he used to consider it as sukh but now without it only, the highest state venerated in three loks is attained.

In this way in Siddhas with destruction of all karmas , all the dukh has been destroyed.

The characteristics of Dukh is restlessness and it occurs only when desire is there. But the liberated jivas do not have desire and all the reasons of desires have been eliminated.  Hence being unperturbed, without all Dukh, they experience infinite sukh since non perturbation only is characteristics of sukh. In the world by being perturbation free all consider it as sukh; where complete non perturbation is attained, there it has to be accepted as complete sukh.

In this way by means of Samyak Darshan etc. with attainment of Siddha state, all Dukh gets eliminated and complete Sukh is attained.

Now here preachment is given-

O Bhavya! O Brother! You were shown the miseries of the world, they have been inflicted upon you or not, consider it ! And the remedies you attempt, they have been shown to be useless, is that so or not, consider!! And with attainment of Siddha state, sukh is attained or not, consider it!!! If the way you have been told, that is felt right then the means  we describe for attainment of Siddha state getting rid of worldly state, you should follow! Do not delay!! By this means you shall attain benediction.

 Third Chapter of Description of Worldly Dukh and Moksha Sukh completed

Continued…..