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…..