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….