MokshMargPrakashak…..06

 

NoKashaya generated state- Along with Kashayas, the NoKashaya is also present. When the Hasya (laughter) Kashaya is there, then himself blooms and gets happy. That should be treated similar to the laughter of a patient suffering with  delirium.  Even though he is suffering different diseases, even then with some false imagination, he starts laughing. Thus this jiva in spite of having different sufferings pretends to be happy; in reality he is unhappy. He would be happy only when the disease of Kashaya is eliminated.

When Rati ( Like) is produced , then in he lusts for desired object; just as cat yearns for catching mouse, if someone beats her then also she does not leave the mouse. Thus the yearning is due to difficulty undergone to achieve the objective and the pain which would be felt upon separation ; hence it is dukh only.

When Arati ( dislike) is produced , then in conjunction with unfavourable objects he becomes highly distraught; the association with disliked is  not enjoyable , hence this misery is intolerable ; therefore he yearns for its elimination ; hence this is dukh itself.

When Shok ( sorrow) is produced , then due to separation with favourable and  association with unfavourable , being highly distraught he is highly unhappy , cries, shouts, becomes careless , commits suicide; nothing is served even then himself he is highly miserable.

When Bhaya ( fear) is produced , then knowing someone to be cause for separation with favourable and association with unfavourable, he is afraid; becomes fearful , runs, hides, becomes careless, reaches where he would be miserable and dies , hence this is dukh form only.

When Jugupsa ( aversion) is produced, then he hates  the undesirable thing; wishes to run away or separate it from self  and being highly upset, he suffers great dukh.

With the three Vedas the sexual desire is generated. With Purush Veda the desire to mate with women is produced; with Stree veda the desire to mate with Men is generated and in Napunsak Veda the desire to mate with both is produced. Due to this he becomes distraught and impatient . Being shameless he spends money and does not care for defamation. If traditional dukh and punishment etc. are attained, he does not care for them. With desire for sex, he may turn mad and die.

In the granths ten states of kaam ( desire) are described, there being mad and death are also written. In Shastra of medicine, the ‘KaamJwara’ is told as the form of  fever which is cause for death. Visibly also with  Kaam death has been seen. The one blinded with Kaam does not think; father with daughter, manushya with tiryanchni  etc. start mating. Such  is the misery of kaam which is highly dukh form.

In this way the states are generated due to Kashaya and NoKashaya.

 Here consider this – If one does not manifest in these states , then anger etc. cause misery and if he manifests in these states, then misery is encountered till death. Here misery till death is accepted but pain of anger etc. are not considered as tolerable; hence it establishes that the pain of kashayas is greater than death etc.

When the Kashaya is under fruition then without engaging in Kashaya one cannot stay. If external reasons for Kashaya are available then with their support he undertakes Kashaya, if they are not available then he himself generates reason. For example- if business etc. are not reasons for Kashaya  then gambling and other different  games are  means for anger etc. The narration of unpleasant stories etc. are also cause.

When the sexual desire, anger etc. cause misery and the body does not have capability to function accordingly in those deeds, then he produces medicines and tries other remedies. If no other means are  possible then in own Upayoga , contemplating of the objects as cause for Kashaya , himself manifest in Kashaya form.

In this way, this Jiva, miserable with Kashaya bhavas , becomes highly distraught.

Now the reason due to which this Kashaya Bhava is produced, if that objective may be served so that ‘ my dukh may be eliminated and I may get sukh’ – with such thoughts, he makes different efforts for attainment of that objective and considers them as the means for elimination of dukh.

 Now, the dukh produced by those Kashaya bhavas is real  only, visibly he is unhappy himself but the remedies attempted by him are all false.

Why? It is explained- In anger harming others; in pride showing others to be lowly, self being higher up; in deceit attaining objective with treachery; in greed attainment of objective; in Hasya maintaining of the cause for blooming; in Rati company of favourable to continue; in Arati the elimination of unfavourable; in shok the removal of the cause for shok; in bhaya the elimination of cause for bhaya; in Jugupsa the elimination of cause for Jugupsa; in Purush Veda mating with Stree; in Stree veda mating with purush; in Napunsak Veda mating with both- such objectives are seen.

If these objectives are served then with the subsidence of Kashaya the dukh may be eliminated- and he can be happy, but those  objectives cannot be met with his efforts; they are dependent upon Bhavitavya (destiny) since he is seen to make various efforts but objectives are not met. Even the remedy is not in his own control; it is under control  of Bhavitavya since he considers making different efforts but even one of them is not successful.

But if per chance, like luck of the crow, the Bhavitavya is favourable – then the means is same as the objective and with that the objective may be accomplished, then some Kashaya may subside related to that activity , but even that does not happen. So long as the the objective was not met, till then the Kashaya pertaining to its fulfilment was there and the moment the objective was served, at the same time another Kashaya with some other objective got produced; thus even for a moment he does not remain perturbation free.

Just as in anger he wanted to harm someone and suppose that harm has been accomplished , then being angry at someone else he started thinking of harming him. When power was less then he wished to harm small one; when power was more then he wanted to harm greater ones. In the same way with pride-deceit-greed  the tasks which were planned, if those are accomplished , then with respect to another one with deceit etc. he wishes to accomplish the task. When power was less then he wished to accomplish smaller goals; when power is more then he wishes to accomplish greater deeds. In Kashaya, if there is a defined  magnitude of the deed then with attainment of the deed, he could be happy, but the magnitude is not fixed; it keeps enhancing.

The same is told in Atmanushasan-

“ Hope form pit is found in each being. Infinitely infinite jivas have hope form pits. How is that pit? – in that pit entire Lok is like an atom and the Lok is one only; hence tell that how much would be the share of each ? Hence the desire for subjects of senses of yours is a waste only. “

The desire does not get fulfilled; hence the dukh is not eliminated since no objective is met. Or if some Kashaya is eliminated then another Kashaya gets produced at the same time.

Just as – there are lots of people beating  someone, then when one is not beating , then others start beating; in the same way there are several Kashaya for giving misery to Jiva ; when anger is not there then Pride etc. are active; when pride is not there then anger etc. become active.

In this way the presence of Kashaya continues; at any time he is not free of Kashaya.  Hence in spite of meeting the objective of some Kashaya, how can dukh  be eliminated? His objective is to meet all the objectives of all the Kashayas by which he can be happy, but this is not possible ; hence he is always unhappy in spirit. Since he wishes to be happy by meeting the objectives of all the Kashayas to eliminate the dukh ; hence this remedy is false only.

Then what is the true remedy? – With Samyak Darshan - Gyan when the true shraddhan and knowledge is gained, then the spirit of favourable-unfavourable (with respect to object) would be eliminated and with that power, the intensity of Charitra Moha would diminish – by such attainment, the Kashayas are absent and their misery would be eliminated and then their objectives also would not be there; being perturbation free he would be greatly happy. Hence the true means for eliminating this dukh is Samyak Darshan etc.

Dukh generated with the nimitta of Antaraya Karma and its remedy

With Moha this jiva attains enthusiasm for daan-laabh-bhog-upabhog-veerya but due to fruition of Antaraya he is not able to fulfil it , then he gets extremely restless; hence this is dukh form only.

The remedy he attempts – the external reasons which are apparent to him, he tries to eliminate them  but those solutions are false since in spite of them, due to fruition of Antaraya, the obstacles are seen. With kshayopasham of Antaraya , without efforts also the obstacles are not present ; hence the root caused for obstacles is Antaraya.

Just as some dog is hit with  a stick by a person ; that dog now unnecessarily gets malicious towards the stick ; in the same way this jiva was prevented by external sentient-insentient dravyas with the nimitta of Antaraya , and this jiva unnecessarily feels malicious towards those external dravyas; since even if other dravya desires to cause obstacle, it may not happen and even when other dravyas do not wish to cause obstacle, it may happen.

By this  it is known that other dravyas do not have any control. Why should he fight with those who do not have any control? Hence this remedy is false only.

Then what is the true remedy?- On account of Mithya Darshan etc. the (Mithya) enthusiasm which is  generated by desires is eliminated with Samyak Darshan etc. With Samyak Darshan etc. if the intensity of Antaraya is reduced , then the desire would be eliminated and the shakti would increase, then with elimination of dukh the perturbation free sukh  is generated. Thus Samyak Darshan etc. are the real means.

Dukh Generated with the fruition of Vedaniya and its remedy

With fruition of Vedaniya the association with causes of dukh-sukh is attained. Several of them are states of the body only; many states  of body have external conjunctions in nimitta form and several external substances are associated.

There, under fruition of Asata, the hunger-thirst-breath-pain-illness etc.  are present in the body and the association of external very cold-hot-wind-bondage etc occurs as nimitta form which are unfavourable to body and conjunction of external enemy, bad son etc. skandhs occur and with Moha they are felt as undesirable. When their fruition occurs, then the fruition of Moha is also such , due to which he is highly perturbed with manifestations and wishes to avoid them and so long as they are not removed, he remains unhappy- thus with its presence all are unhappy.

With fruition of Sata , the sharir is healthy,  strong etc. and in association with favourable nimitta for sharir , external eating-drinking and pleasant wind etc. are conjoined. External friend-good son-wife-servant-elephant-horse-wealth-cereal-house-clothes are conjoined and with Moha the spirit of desire in them is experienced. So long they are under fruition, then the fruition of Moha is such  that those manifestations in which he is happy, he wishes to protect them and so long as they are there, he feels happy. Here the feeling of sukh is such that someone had some subsidence of some disease for some time , then with respect to previous state he calls himself as happy. In reality the sukh is not there; in the same way this jiva was suffering from severe dukh , and in some way, one dukh reduced for some time, then with respect to previous state, he describes self to be happy, in reality sukh is not there.

Here with the fruition of Asata , he experiences dukh and he makes efforts for their remedy and with fruition of sata he experiences sukh and tries to prolong it, but these remedies are false only.

Firstly the remedies are not in his control; they are dependent upon fruition of Vedaniya karma. There the efforts of all are directed towards  avoiding Asata and prolongation of Sata but someone may attain that with some efforts or without efforts ; on the other hand someone may not attain the same with lot of efforts ; hence it should be known that the remedy is not within his control.

Sometimes, he may make some efforts and if the fruition is accordingly then for some time, in some way the cause for Asata is eliminated and cause of Sata may exist, but even there in presence of Moha, he is restless with desire of their enjoyment. When the desire to enjoy some object is there and so long as it is not available, till then he is restless with its desire and the moment it is obtained then at the same moment the desire for enjoying some other thing is generated, due to which he becomes restless.

For example- someone desired to taste something, the moment that is tasted , at the same time, desire to taste some other thing or touch something etc. get generated.

Or, firstly there was a desire to enjoy something in a particular way, so long as that is not available till then its desire is there and the moment it is available and enjoyed, then desire to enjoy it in some other way gets generated. For example- he wanted to see wife and the moment he saw her, the desire of mating got generated, and while mating , there is desire to do some other activity hence giving it up, he gets busy in other activities, thus different types of restlessness is experienced.

Look! In earning wealth, carrying out business and in protecting it and caring it how much restlessness is experienced. During this fruition of Asata in the form of generation of hunger-thirst-cold-hot- waste-sweat etc. are present, by avoiding these it is considered as happiness, then what type of happiness is there? – this is nothing but treatment of disease. So long as thirst etc. are there, till then he is restless with desire to eliminate them ; when it is eliminated then some other desire gets generated and its restlessness is there; again when thirst etc are produced then its restlessness is produced.

In this way by his efforts, sometimes Asata may get converted into Sata , but even there the restlessness continues; hence dukh is maintained.

Further, it does not happen so also, in spite of efforts some fruition of Asata is such that there is no remedy for it and the misery is too high, which cannot be tolerated, then with restlessness he is highly unhappy.

Therefore in this world the fruition of Sata is seen rarely due to fruition of some punya ; lots of jivas have only fruition of Asata for most of the time; hence the efforts made by him are false only.

Or, they believe the sukh-dukh to be there with presence of external materials which is delusion. Sukh-dukh occurs with the nimitta of Moha upon fruition of Sata-Asata- this is visibly seen.

If a wealthy having one Lakh has expenditure of one thousand , then he is unhappy and if a person having hundred has profit of one thousand, then he considers it as sukh; whereas the external materials  are 99 times more with the first one. In other words the rich having one lakh has desire for more, hence he is unhappy and the one having hundred is satisfied hence he is happy. 

Further with same thing someone is happy and someone is unhappy. For example- the thick cloth for some one is painful and pleasant for another. The pain of thirst etc. in body and ‘ separation with favourite and conjunction with unfavourable’ causes lot of dukh to someone and little to another, someone is unaffected; hence the sukh-dukh is not under control of things ; with fruition of sata-asata , with nimitta of manifestation of Moha it is  considered  as sukh-dukh ( by gyani) .

Here question- With regard to external things , it is as you say, but in body the pain gives rise to dukh only and without pain there is sukh only; hence dependent upon the state of body the sukh-dukh are seen?

Answer- The gyan of soul is dependent upon senses and senses are parts of body; hence depending upon the state of senses, with  its nimitta the knowledge form gyan manifests, with that only Moha bhava is generated. By that only, from the state of body , the sukh-dukh are specifically known. If the moha with son-wealth etc. is more then he bears the troubles of body, and considers it as less. Whereas when they are unhappy or when their association is not there, then he treats it as considerable dukh. The Munis do not consider the body miseries as dukh; hence the acceptance of sukh-dukh is dependent upon Moha. Moha and Vedaniya have nimitta-Naimittik relationship ; hence with fruition of Sata-Asata , the appearance of Sukh-Dukh occurs.

Mainly several things occur with fruition of Sata and several occur with fruition of Asata; hence with the things the sukh-dukh is apparent but upon consideration , the sukh-dukh is due to Moha only; others are not responsible for sukh-dukh.

Kevali also has fruition of Sata-Asata and association of materials cause for sukh-dukh is also there, but in absence of Moha , slightest sukh-dukh does not occur; hence sukh-dukh should be considered as Moha generated only. Hence (O Jiva) You wish to remove dukh by collecting or separating the materials and be happy , but this remedy is false.

Then what is the true remedy? – Elimination of delusion with Samyak Darshan etc. The materials are not cause for sukh-dukh; own manifestations are cause. Hence by practice of true contemplation, own manifestations should not be happy-unhappy with the nimitta of materials – this is the solution.

With Bhavana of Samyak Darshan etc. the Moha should weaken , then state would be such that in spite of several reasons it does not result in sukh-dukh , then being in peaceful state without perturbation , he experiences true bliss, thus with elimination of all dukh , he gets to be happy- this is the true remedy.

Dukh caused by fruition of Ayu Karma and its remedy

Generation of paryaya with the nimitta of fruition of Ayu Karma is life and separation of paryaya is death. Here this jiva, due to Mithya Darshan etc. believes self to be paryaya only ; hence till life is there, he believes ‘own existence’ to be there and with death he believes it to be ‘own absence’. For this reason he is always afraid of death, with that fear he is always restless. He is always afraid of causes of death and in their conjunction he is highly anguished; in this way he remains highly miserable.

The remedy he adopts is that he keeps the causes of death away or himself runs away from them , takes recourse to medicine etc., makes forts- fence  etc., thus tries different means, but these means are false since with completion of Ayu, in spite of several efforts, even if several assistants are there, even then death occurs. He does not remain live even for a moment extra. Where as till the Ayu is not completed, till then in spite of several reasons, even then death does not occur; hence with efforts the death cannot be avoided and with completion of duration of Ayu, death is inevitable; hence the remedy is false only.

Then what is the true remedy?- With Samyak Darshan etc. the spirit of oneness with paryaya should be eliminated. Self is beginningless-endless Chaitanya Dravya,  hence oneness should be in that . Prayaya should be known as guise form, then there is no fear of death and after attainment of Siddha state with Samyak Darshan etc. the death itself  is eliminated; hence Samyak Darshan etc. only are true remedy.

Dukh  generated by fruition of Naam Karma and their remedy

With fruition of Naam Karma Gati-Jati-Sharir etc. are generated. Of these the one caused by fruition of punya are cause for sensory sukh and the one caused by fruition of pap are cause for dukh. But here the belief of (real) sukh is delusion. The efforts for elimination of causes of dukh and generation of causes of sukh are also false only.

Then what is the true remedy?  The true remedy are Samyak Darshan etc. Just as it was described for Vedaniya, the same way should  be known here. In Vedaniya and Naam the causes for sukh-dukh are similar hence the descriptions are also similar.

Dukh generated by fruition of Gotra Karma and its remedy

With fruition of Gotra Karma  the jiva is born in higher or lower Kula. Upon taking birth in higher Kula , he considers self to be higher and with birth in lower kula, he considers self to be lower. Here the remedy for changing kula is not possible to him ; hence whichever kula is attained, in that only oneness is believed ; but belief of high-low from aspect of Kula is delusion. Someone from higher kula, if he engages in  infamous deeds then he becomes lowly and if someone from lower kula does some praiseworthy deeds then he becomes high. Further with greed etc. the one from high kula start serving lower kula person.

How long the kula stays? – with completion of paryaya , the kula changes ; hence believing self to be high-low due to high or low kula results in fear of being low for the high kula person while low kula person is having dukh of being low anyway.

Then what is the true remedy? – With Samyak Darshan etc. not being happy or sad in higher or lower kula and with them only he attains highest Siddha state which does not change for ever. Then all dukh gets eliminated and he becomes supremely happy.

In this way from aspect of karma fruition, with nimitta of Mithya Darshan , the world comprises of dukh only – this was narrated.

(A)  From aspect of Paryaya

Now the same dukh is described from aspects of paryayas-

Dukh of Ekendriya Jivas

In this world, most of the period is spent in Ekendriya paryaya only; hence eternally he has to stay is NityaNigod. The coming out from there is like jumping out of a gram seed in oven. In this way, coming out from there , he attains different paryaya, even then the stay in Trasa state is for a short period only; in Ekendriya most of the period is spent.

There in ItarNigod the stay is long and for very long periods he stays in earth-water-fire-air and pratyek vanaspati forms.

Coming from NityaNigod, the maximum period for remaining in Trasa is little more than two thousand Sagar only. The maximum period of being in Ekendriya is innumerable Pudgala Paravartan only . The period of Pudgala Paravartan is such that in infinitesimal part of it also, infinite Sagar period is spent; hence the kaal of this worldly jiva is spent primarily in Ekendriya paryaya only.

There in Ekendriya the capability for gyan-darshan is insignificant only. With the nimitta of one sparshan ( touch) indriya the MatiGyan is produced and with the nimitta of it the shruta Gyan and sparshan indriya generated Achakshu Darshan are produced with which they know heat-cold etc. in limited sense.

With strong fruition of Gyanavarana -Darshanavarana , the gyan-darshan are not more than this hence the desires for sensory subjects exists and he is highly unhappy.

With fruition of Darshan Moha, Mithya Darshan is present, due to which the paryaya is believed to be self only; there is no capability to think any more and with the fruition of CharitraMoha, they manifest in intense anger etc. Kashaya forms since Kevali Bhagwan has described only three Ashubha Leshyas – krishna-neel-kapot for them which occur with intense Kashaya only. There Kashaya is intense but the shakti is extremely low in every way; hence they are quite unhappy, and there is no remedy.

Here someone may say- When Gyan is limited so much, then how can they have so much Kashaya?

Answer- There is no rule that the Kashaya should be in accordance with  the amount of gyan; the gyan is in accordance with Kshayopasham.

For example some blind -deaf person in spite of having less knowledge is seen to have lot of Kashaya ; in the same way in spite of little gyan, the ekendriya is believed to have lot of Kashaya.

And the external Kashaya is visible when in accordance with Kashaya they do some act, but being power less, they cannot undertake any activity , hence their Kashaya is not revealed.

For example- some person is incapable, due to some reason he has intense Kashaya but he cannot do anything; hence his Kashaya is not revealed externally. Due to this he is highly unhappy; in the same way the ekendriya jivas are incapable, they have  Kashaya due to some reason, but they cannot do anything , therefore their Kashaya is not revealed and they are unhappy themselves.

There know this- where Kashaya is more but is incapable then the dukh is more and as Kashaya keeps reducing and the capability increases, the dukh becomes less; in the same way the ekendriyas have intense Kashaya and they are incapable ; hence ekendriya jivas are highly unhappy; they only suffer that misery and Kevali knows it.

Just as patient of delirium having lesser gyan and due to weakness of external shakti , cannot express his dukh also , but he is highly unhappy; in the same way the gyan of ekendriya is less and due to weakness of external shakti , he cannot express his dukh also, but he is highly unhappy.

With strong fruition of Antaraya, the desired also does not happen ; hence also he is unhappy.

And (for ekendriya jivas) the pap prakritis are under fruition particularly out of the Aghati karmas.

There with fruition of Asata Vedaniya karma, due to  its nimitta they are highly unhappy. For example- the vanaspati breaks due to wind , dries up with heat or cold, without water it dries up, burns up with fire; someone penetrates it, hammers it , squashes it,  eats it, breaks it – several states are generated; in the same way possible different states occur in earth (jiva) etc. due to which they are highly unhappy.

Just as in the body of manushya due to such states dukh occurs; in the same way they also experience it since their knowledge is with sparshan sense and they have only sparshan sense,  with them knowing the subjects , under influence of moha, they are highly restless but they do  not  have capability of running or fighting or calling; hence agyani people do  not know their dukh.

Sometimes little fruition of Sata happens but it is not strong.

With respect to Ayu Karma, the aparyapta (labdhi Aparyapta) jivas have a life span of 1/18^th part of a breath duration while those of paryapta jivas is from antarmuhurta to several years; with ayu being short , the birth-death keep occurring and they remain unhappy with it.

With respect  to Naam Karma the fruition of Tiryanch Gati etc. pap prakritis is particularly there. Some may have fruition of weak punya prakriti which are not strong hence due to Moha, they remain unhappy.

In Gotra karma there is fruition of Neech (Lowly) Gotra only; hence they are inferior; hence too they are unhappy.

In this way the Ekendriya Jivas are highly unhappy.

In this world, just as a stone with support of earth remains there for long time, but in unsupported sky, it can be there for a very short period; in the same way this jiva, remains in Ekendriya parayaya for very long period; in other paryayas  it is rare and for very short period; hence this jiva is highly unhappy in this world.

Miseries of Vikalendriyas ( 2-4 sensed jivas) and Asangyi Panchendriyas

This jiva attains paryayas of 2,3,4 sensed (vikalendriya) and asangyi (without mind) panchendriya , there also the dukh is similar to that of ekendriyas.

The difference is as follows- Here sequentially with each additional sense the capability of Gyan-Darshan has been enhanced little more and capability of speaking-walking is attained. Here also those who are Aparyapta or in paryapta also, smaller jivas with less capability, their shakti does not get revealed. And there are several paryapta jivas with lot of shakti , their shakti has been revealed ; hence those jivas engage in sensual subjects, make efforts to eliminate dukh; with anger cutting, beating, fighting , deceiving , collecting food, running etc. activities. With dukh  they cry and call etc. ; hence their dukh is revealed to some extent.

-          Such worms, insects etc. jiva with heat-cold, beating-penetrating  or hunger -thirst etc. are seen to be highly unhappy which is visibly seen. What more to write, this is sufficient to consider their states.

-          In this way know the two sensed etc. jivas to be highly  unhappy.

Continued….