MokshaMargPrakashak …20

 

Seventh Chapter

Deliberation of Jain Mithya Drishtis

Those jivas who are Jains, follow Jina-order  and still have Mithyatva, they are described here since even a part of this Mithyatva enemy is bad ; hence even an iota of Mithyatva should be renounced.

In Jinagam , the description is in Nishchaya-Vyavahara form ; in them the reality is called ‘Nishchaya’ and Upachar is called ‘Vyavahara’ but without knowing their true nature, people  manifest contrarily. That is narrated  here-

NishchayaBhasi Mithya Drishti

Several Jivas without knowing Nishchaya, being shraddhani of NishchayaBhas, believe themselves to be MokshaMargi, experience own soul to be like that of Siddha, but explicitly they are worldly and out of delusion, believe themselves to be Siddha; that only is Mithya Drishti ( Mithya Darshan).

In the shastras the soul has been told to be like that of Siddha , that is from aspect of Dravya Drishti; from aspect of Paryaya it is not same as that of Siddha. Just as – king and pauper, from aspect of Manushya are same but from aspect of being king and pauper they are not same; in the same way the Siddha and worldly, from aspect of being Jiva are same but from aspect of being Siddha and worldly they are not same. Even so,  the way the Siddhas are Shuddha, they believe themselves to be Shuddha , but that is Shuddha-ashuddha state in paryaya form - from aspect of this paryaya the equality was believed; that only is Mithya Drishti (Mithya darshan).

There presence of Keval Gyan etc. are believed within self but in reality self is having Kshayopasham form Mati-Shruta etc. Gyan; the Kshayik Gyan is attained with destruction of karmas and they are believing presence of Kshayik Bhava without destruction of Karma; hence this only is Mithya Drishti (Mithya Darshan).

In Shastras all jivas are told to have Keval Gyan nature, that is told from aspect of Shakti (capability) since all Jivas have capability of attaining Keval Gyan etc. form; the present revelation is told based upon what has been  revealed so far.

Someone believes- Keval Gyan is present in the Pradesh of soul, but due to obscuration it does not get revealed, but this is delusion. If Keval Gyan is there then in spite of obscuration of wall of  Vajra also it would know the things ; how can it then be prevented by the karmas? Hence with the Nimitta of Karma, the Keval Gyan  is absent only. If it were always present then it would have been called Paarinamik Bhava, but this is Kshayik Bhava. “ All divisions are implicit within which – such Chaitanya Bhava  is Paarinamik bhava .” Its different states are Mati Gyan form and Keval Gyan etc. form but this is not Paarinamik Bhava ; hence Keval Gyan should not be believed to be present always.

In the Shastras there is example given of sun , from that this only should be derived- just as due to presence of clouds the illumination of sun is not visible; in the same way with the fruition of karma , keval gyan is not present. And such meaning should not be implied- just as sun is illuminated; in the same way the keval gyan is present in the soul since the example does not hold good from all aspects.

Just as in pudgala the colour is a guna , which has green-yellow etc.  states, there in present state with presence of a certain state, other states are absent; in the same way the soul has Chaitanya guna, which has states of Mati Gyan etc. forms, there with presence of certain state in present, other states are absent only.

Here someone says- The term ‘Avarana’ is used to denote the obscuration  of the thing; when keval gyan is not present then why do you call it Keval Gyanavarana?

Its reply- Here shakti is present, it is not being revealed – from this aspect the term ‘Avaran’ is used. Just as with absence of Desha Charitra, from aspect of destroying the shakti, ApratyaKhyanavarana Kashaya is told to be present; in the same way know here.

Know this- The bhava in the thing which occurs with the nimitta of others, they are named Aupadhik Bhava  and those bhavas which occur without nimitta of others are called Swabhava bhava.

Just as – water with the nimitta of fire became hot, hence there is absence of coldness, but with elimination of nimitta of fire the coldness returns; hence always the swabhava of water is said to be cold only since such shakti is always present and with its revelation ‘the swabhava was revealed’ – thus it is said. In the same way the soul with the nimitta of karma became other form, there Keval Gyan is absent only  but with the elimination of nimitta of karma it becomes Keval Gyan for ever. Hence at all times the swabhava of soul is said to be Keval Gyan since its has such shakti that upon its revelation ‘the swabhava gets revealed’- it is said.

Just as with swabhava of coldness, believing hot water to be cold, if someone drinks it then he would burn only; in the same way with swabahava of Keval Gyan, if Ashuddha soul is considered to be Keval Gyani then it would result in sorrow only.

In this way,  those who experience the soul to be Keval Gyan etc. form , they are Mithya Drishti.

In spite of explicit ragas etc. bhavas being present, out of delusion they believe the soul to be free of ragas etc.

They are asked- these ragas etc. are seen visibly to happen, their presence is in which dravya? If they are present  in body or karma form pudgala then these bhavas should be Achetan or corporeal, but these ragas etc. are visibly seen to be with Chetana  and non corporeal; hence these bhavas belong to soul only.

The same is told in Samaysar Kalash-

“ This ragas etc.  form  Bhava karma has not been done by anyone – it is not so since it is an activity. And it is not deed of both Jiva and Karma Prakriti also since if it were so, then the Achetan Karma Prakriti also should suffer the result of bhava karma in form of sukh-dukh which is impossible. And it is not deed of karma Prakriti alone also since its Achetan-ness is explicit; hence the karta of ragas etc. is Jiva only and these ragas etc. are karma of Jiva only since bhava karma follows in accordance with Chetana; without Chetana it does not happen and Pudgala is not sentient.

In this way the ragas etc. bhavas are existent in the Jiva only.

Now, those who believe themselves to be Akarta of ragas etc., believing the karma only to be nimitta of ragas etc. bhavas , they are karta themselves but being inactive they wish to remain in Pramad form ; hence they blame karma only,  but sadly this is a delusion.

Same is told in Samaysar Kalash-

“ Those jivas who believe other dravya only to be nimitta for the generation of ragas etc. , those jivas devoid of Shuddha gyan are blind – being such they cannot cross the river of Moha.”

In the Sarva Vishuddha Adhikar of Samaysar it is told- “ Those who believe the soul to be Akarta and says that karmas only awaken- make sleep , due to karma of other’s destruction form Himsa occurs, with Veda Karma Abramh occurs; hence karma only is karta “ – Such Jaini has been called Samkhya follower. Just as Samkhya follower believing soul  to be Shuddha becomes promiscuous ; in the same way he has also manifested.

With such shraddhan the following fault occurred- when ragas etc. are not known to be own then  self is believed to be Akarta, then there is no fear of ragas  and there is no effort for elimination of ragas etc. ; being promiscuous, bonding with bad karmas he transmigrates in infinite world.

Here question is that Samaysar also it has been told-

“ The colour etc. and ragas etc. bhavas are different from this soul”

And there only the ragas etc. are called pudgala form and in other shastras also soul is called different from ragas etc. but how is it?

Its reply- The ragas etc. bhavas are Aupadhik Bhava occurring with the nimitta of other dravya  and Jiva believes them to be his nature; the ones he believes them as own nature, how can he call them as bad? And why would he make efforts for their destruction? Hence such shraddhan is contrary; for renouncing them, from aspect of nature, ragas etc. are called different and from aspect of nimitta they  are called Pudgala form.

Just as the doctor wishes to eliminate the disease. If he sees more of coolness then he prescribes hot medicine and if he sees more of heat then he prescribes cool medicine. In the same way Shri Guru wishes the ragas etc. to be renounced ; If he becomes inactive being promiscuous believing ragas etc. to be others, then with primacy of Upadan cause, the ragas belong to soul- such shraddhan is imposed. And if believing ragas etc. to be own nature, he does not make effort for their destruction then the ragas etc. are other bhava from primacy of Nimitta cause- such shraddhan is inculcated.

-          Being free from both contrary shraddhan , when the true shraddhan occurs then he believes that ‘ these ragas etc. bhavas are not of the  nature of soul ; with the nimitta of karma they manifest in vibhava paryaya form in the soul ; with elimination of the nimitta, their destruction can be achieved and only swabhava bhava remains; hence make effort for their destruction.’

Here question is asked- If these occur due to nimitta of karma then so long as fruition of karma is there, till then how can those vibhava be destroyed? Hence making efforts for that is useless?

Its reply- For one deed to happen, several reasons are required; out of them the means which can be accomplished by means of buddhi, those he should accomplish  and if those means which  are not dependent upon  buddhi get accomplished themselves, then the deed gets accomplished.

For example- For getting a son, the means with buddhi is getting married etc. and means not dependent upon buddhi is bhavitavya (destiny) ; there the one desirous of son, makes effort for marriage etc. and if bhavitavya is accomplished on its own, then the son is attained.

In the same way for elimination of vibhava, the means with buddhi  are contemplation of Tattva etc. and means not dependent upon buddhi are upasham etc. of Moha karma ; hence the one desirous should make efforts for contemplation of Tattvas while if upasham etc. of Moha karma occur on their own , then raga etc. get eliminated.

Here this is asked- Just as marriage etc. are dependent upon Bhavitavya; in the same way Tattva contemplation etc. are also dependent upon kshayopasham etc. of karmas; hence making efforts is useless?

Its reply- The kshayopasham of gyanavarana suitable for Tattva contemplation has occurred to you; hence Upayoga has to be directed towards them. The Asangyi jivas do not have kshayopasham  hence efforts are not made to preach them .

Then he says- If destiny is there then Upayoga would be applied there; without destiny how can Upayoga be directed?

Its reply- If such is the shraddhan then do not make efforts for any activity. You make efforts for eating-drinking etc. but here you are dependent upon destiny; it appears that you do not have interest in it; out of pride etc. such false arguments are put up.

Hence those who believe the soul to be free of raga etc. in spite of its existence , they should be known as Mithya Drishti.

They believe the soul to be bondage free in spite of having bondage with karma-nokarma.

Its bondage is directly seen; with gyanavarana the loss of gyan etc. is seen, in accordance with the body its states are seen to change; then how bondage is not there? If bondage is not there then why should Moksha Margi make efforts for its destruction ?

Here someone says- How is it that in shastras the soul has been described as different  from karma-nokarma , untouched-unbonded ?

Its reply- The relationships are  of different types-

From aspect of oneness  relationship , soul is said to be different from karma-nokarma since dravya does not give up its nature and become one with it  and from the same aspect it is called untouched-unbonded . While from aspect of Nimitta-naimittik relationship the bondage is there, with its nimitta the soul attains different states; hence believing self to be absolutely bondage free is Mithya Darshan.

If someone says-  We are not interested in vikalpa of bondage-salvation, since it is written in shastras –

“ The jiva who considers self to be bonded and then liberated, he definitely gets bonded.”

He is told- Those jivas who having only paryaya Drishti believe the states of bondage and freedom; who do not accept dravya nature, they have been preached in this manner that the jiva who without knowing Dravya nature , considers self to be bonded and freed , he gets surely bonded. If absolutely there is no bondage-freedom then why should it be said that ‘this jiva gets bonded’? And why does he make efforts for destruction of bondage and attaining salvation ? Why does he engage in experiencing soul? Hence ‘ from aspect of dravya Drishti there is one state while from aspect of paryaya Drishti there are several states’ – believing thus is right.

-          In this manner  with different ways applying  only intent of  Nishchaya Naya, he engages in contrary shraddhan etc.

In Jinavani from aspects of different nayas, the description has been made in different ways; but with his own objectives he accepts the statements from aspect of Nishchaya naya only and thus attains Mithya darshan .

In Jinavani the Moksha Marga has been told to be unity of Samyak Darshan-Gyan-Charitra ; hence in his ‘Samyak Darshan-Gyan the shraddhan and gyan of seven tattvas should be there ‘ , but that is not considered and in ‘Charitra the ragas etc. should be eliminated’ – its efforts are not there;  only ‘one Shuddha Atma should be experienced’ – knowing this only as Moksha Marga, he is satisfied.

For practicing that he contemplates thus internally – ‘ I am Shuddha like Siddha; having Keval Gyan etc.; free of dravya karma- Nokarma; supremely blissful; sorrows of birth-death do not belong to me’ , in such  several way he thinks.

Here it is asked- If this contemplation is from aspect of Dravya Drishti  then ‘ Dravya is Shuddha-ashuddha, conglomeration of all paryayas, why do you experience shudddha alone?’  and if done from aspect of Paryaya Drishti then ‘ your present is ashuddha paryaya only; how do you consider yourself to be Shuddha ?’

If you believe Shuddha from aspect of Shakti (capability)  then, ‘ I have such capability’ – believe thus ; ‘I am thus’ – why do you accept thus?  Hence contemplating self to be Shuddha form is delusion since ‘ you have believed self to be like Siddha , then to whom does  this worldly state belong? If you have Keval Gyan etc. then who has these Mati Gyan etc.?  If you are free of Dravya karma-Nokarma then why the Gyan etc.  are not revealed? If you are supremely blissful, then what remained to be done? And if sorrows of birth-death are not there then why are you unhappy? ‘ Hence in one state, believing another state is delusion only.

Here someone says- In shastras why preachment for Shuddha contemplation is given?

Its reply- One is ‘shuddha state from aspect of Dravya’ and one ‘ Shuddha state from aspect of paryaya ‘ is there. From aspect of dravya ‘ different from other dravya and indifferent from own bhavas ‘ that is termed as ‘Shuddha state’ and from aspect of paryaya ‘ the absence of Aupadhik  bhavas’ is termed as ‘Shuddha state’ ; there in  ‘Shuddha contemplation the Shuddha state is from aspect of dravya’ -that has been considered. The same is told in Samaysar –

“ The soul is not Pramatta-Apramatta ; hence it is experienced to be Shuddha free of bhavas of all other dravyas being different “ – this is told.

And at the same time it is told-

“ Beyond all the activities of mass of all the karta, karma etc. predicates – such pure experience i.e. indivisible himself is Shuddha “

-          Thus the meaning of ‘Shuddha’  should be known.

In the same way the meaning of ‘Keval’ word should be known – ‘ which is different from other bhava , only self ‘ – that is Keval. In the same manner other right meanings should be applied.

Believing self  to be ‘ Shuddha from aspect of paryaya’ and  believing self as ‘Kevali’ is highly erroneous; hence ‘ self should be seen as dravya-paryaya form’ i.e. “ from aspect of dravya , samanya nature should be observed’ and ‘ from aspect of paryaya the Vishesh nature should be observed’ .

-          With such contemplation Samyak Drishti is attained since without true observation, how can he be called as Samyak Drishti ?

Continued…..