Converse form of Samyak
Charitra
How are the
tendencies for Samyak Charitra are described-
His Drishti is upon the external activities but
there is no consideration of the degradation
or improvement of the manifestations and even if there is consideration
of manifestations then the Drishti is upon the manifestations which are taking
place without consideration of the
passions of the intent, while the results are attained by the passions
of the intent.
-
It would be further elaborated later
where their nature would be clarified.
Without such
recognition, the effort is upon the
external conduct only – There several jivas conduct due to Kula tradition or
upon seeing others or with
anger-pride-deceit-greed etc.; hence they do not have dharma buddhi at
all ; how can Samyak Charitra be attained? Out of these jivas some are simple
minded or having Kashaya but by having Agyan Bhava or Kashaya the Samyak
Charitra cannot be attained.
Several
Jivas believe thus-
‘ What is there in knowing? If we do something then the result would be
attained’ – with such considerations , they remain engaged in Vrita-Tapa etc.
activities only and do not make efforts for Tattva Gyan, but without Tattva Gyan, even
the conduct of Maha Vritas is given the name of Mithya Charitra only. With
attainment of Tattva Gyan, even if Vritas etc. are not there, even then Asanyat
Samyak Drishti name is given ; hence firstly efforts for Tattva Gyan should be
done , then for reducing Kashaya the external efforts should be made.
In Yogindra
Deva’s Shravakachar it is told- “ Without the base of Samyak darshan , O Jiva !
The Vrita form trees do not grow i.e. those jivas who do not have Tattva
Gyan, they cannot do real conduct.”
That is
elaborated – Several
Jivas, in the beginning take quite big vow but internally the desire for
sensory subjects and Kashaya has not been eliminated; hence they wish to fulfil
the vows somehow or other. There with the results of such vows they suffer.
For example-
Someone vows to do several Upavas and later suffers and feels unhappy, like a
patient he passes the time, does not engage in dharma practice. Hence why not
take vows in accordance with the capability of fulfilment? With suffering
ArtDhyan is attained whose result cannot be good. Or, the misery of the vows is
not tolerated then instead for nourishment of sensory subjects, he makes other
arrangements. For example – if thirsty, then he does not drink water, but takes other cool remedies in different
ways. And give up Ghee but by arranging other oily products, consumes them. In
the same way know other remedies also.
Now, if
Parishah is not tolerated, the sensory desires were not given up then why
engage in such vows ? By discarding simple subjects the arrangements need to be
made for difficult subjects – why
indulge in such acts? By this the raga bhava is intensified more only.
Or, if there
is misery in following vow then for engaging the manifestations, contemplates
of some support. For example- during
Upavas he engages in games ; several Papi people engage in gambling etc.
bad practices or wish to remain sleeping. They know that in some way the kaal
of Upavas should be completed.
In the same
way know about other vows also.
Or, there
are several such Papis – who first take the vow, later feeling miserable with that, they give
up the vow. Taking -giving up is merely game for them but the breaking of vow
is great Pap, it is better not to take vow.
In this way firstly without consideration they
take vow and later they suffer.
But in Jain Dharma there is no punishment for not
taking vow. The preachment of Jain Dharma is that firstly attain Tattva Gyan
then recognise the object he wishes to renounce by its flaws; know the gunas
which are attained by relinquishment and take real decision of own
manifestations, do not decide upon just the present manifestations; in future
it could be fulfilled then only take the vow and consider the capability of
body and dravya-kshetra-kaal-bhava also.
-
With
such considerations, then engage in vow; that too in such a way that there is
no disrespect towards the vow; the manifestations keep improving – such is the
practice of Jain Dharma.
Here
someone says –
Chandal etc. took vow but they do not
have all these considerations?
Its
reply- Even if there
is death and misery, so be it, but shall not abandon the vow- with such
consideration they take vow; hence there is no disrespect towards vow.
And the vows taken by Samyak Drishti are taken
after attainment of Tattva Gyan only.
And where
internal detachment has not occurred and they adopt external vow, they engage
in activities before the vow and after the vow with extreme obsession. For
example prior to Upavas and after
completion of Upavas they eat heavy food with extreme greed and make haste. For
example water was blocked and when uplifted then immediately it started
flowing; in the same way with vows, the tendency for sensory subjects was
blocked , but internal obsession went on increasing , later after fulfilment of
vow, extreme engagement for sensory
subjects was carried out therefore in the period of the vow, the obsession with
sensory subjects was not eliminated; instead before and after more raga was
carried out , but the benefit is by elimination of raga bhava; hence the vow
should be taken in accordance with the detachment attained.
Maha Muni
also take some Vow, then reduce the quantity of Ahar etc. and if they take big
vow then that also is taken upon verification of own capability; so that
manifestations keep improving . The activities, which do not cause restlessness
and Pramad is not generated – they only are beneficial.
Those who do
not have Drishti upon dharma, they sometimes conduct in big dharma and
sometimes conduct promiscuously. For example- in some dharma festival they do
lot of Upavas, and in some dharma festival they eat again and again but if
dharma buddhi is there then they should engage in all dharma festivals with
appropriate Sanyam etc.
And sometime
in some dharma activity they spend a lot of money and if some dharma activity
has occurred suddenly, even then they do not spend anything, but if dharma
buddhi is there then in accordance with capability they should spend in
all dharma activities. Know the same
elsewhere.
There those
who do not have true dharma practice, some very large activity they undertake
and some other activity they perform poorly. For example – wealth is
relinquished and they engage in good
food , good clothes etc. subjects specifically. In the same way they renounce wearing
some gown etc., enjoyments with woman
etc. and other activities and establish their dharmatma nature and later engage
in bad business etc, engage in pap activities which are deplorable in the Lok.
-
Like
this some activities they do quite enthusiastically and some other ones they
perform poorly. There being deplored by the Lok, they become laughing matter that Look! Such
dharmatma does such activity . For example- if some person wears one very fine cloth and another cloth
extremely poor then he is laughed at; in the same way he becomes laughing
matter.
True dharma has this tradition – in accordance
with elimination of ragas that have been attained, in that state whichever
dharma activity is possible, he should adopt all of them. If very few ragas
have been eliminated then he should conduct at lower level, but adopting higher level, he should not
engage in lowly activities.
Here
question- The
renunciation of enjoyment with woman is told in higher Pratima; hence the one
at lower level should renounce it or not?
Its
answer- The person
at lower level cannot absolutely renounce it, it results in blemish hence the
renunciation has been told in higher Pratima. In lower levels he should carry
out the type of renunciation that is admissible, but what is not feasible in
lower level, undertaking them occurs with Kashaya bhava only.
For
example- someone who
is engaged in seven vices and renounces enjoyment with own wife then how is
that possible? Although renunciation of
own wife is dharma in Vyavahara sense but firstly seven vices should be
renounced, then only it is suitable to renounce
own wife. Know the same elsewhere.
And those
who do not know the Dharma in every way- such jivas
making some part of dharma as
primary ignore other dharmas. For example- some jiva keeping compassion dharma
as primary, engage in Pooja -Prabhavana etc. activities. Several keeping Pooja-Prabhavana as primary,
do not fear of Himsa etc. ; several keeping Tapa as primary, with ArtDhyan also
engage in Upavas etc. and believing self to be Tapasvi fearlessly engage in
anger etc. Several keeping charity as primary, earning wealth engaging in pap give
donations ; several keeping renunciation of violence as primary abandoning
business etc. engage in begging etc. In these ways keeping some dharma as
primary, other dharma is ignored and as a result conduct in pap.
This deed
is like this – Just
as a mindless businessman , to earn profit in some business, causes loss in
other ways. It should have been like
this that the businessman should keep all the profit-loss in to consideration ,
where more profit is there, he should conduct accordingly. In the same way the
objective of Gyani is veetrag bhava;
with all consideration where more veetrag bhava is generated he should act
accordingly since the root of dharma is Veetrag bhava.
In this way the mindless Jiva adopt dharma
conversely and they do not even get a feel of Samyak Charitra.
Several
Jivas, conduct in AnuVrita-Maha Vrita form truly, in accordance with their
conduct are their manifestations, there is no intent of deceit-greed etc..
Knowing these AnuVrita-MahaVrita as means for dharma, they practice it for
Moksha . They do not have desire for enjoyments of swarga etc. also but Tattva
Gyan has not been attained first. Themselves they know that they are making
efforts for Moksha but they are not even
aware of the means of Moksha; just practice the means for Swarga etc.
but just as some one eats Mishri believing it to be nectar but it does not have
quality of nectar. Based on own belief the result is not attained ; the result
is based upon the means which have been followed.
In the
Shastra it has been told- the term Samyak in Charitra has been used for elimination of conduct carried
out ignorantly. Hence firstly Tattva Gyan should be there, and then the conduct
is termed as Samyak Charitra. Just as some farmer does not sow the seed and
engages in other means then how does he attain grains ? He would get grass etc.
only. In the same way the Agyani without practicing Tattva Gyan engages in
other means then how can Moksha be attained? Deva etc. state would only be
attained.
Several
Jivas are such that
they do not even know the names of Tattva etc. properly, just engage in Vrita
etc. and there are several jivas who following Samyak Darshan-Gyan in unreal
way engage in Vrita etc. Hence even though they conduct the Vritas etc.
properly, even then without real shraddhan-gyan all the conduct is Mithya
charitra only.
The same has
been told in Samaysar kalash-
“ Conversely
to Moksha – with such extremely difficult Panchagni Tapa etc. activities if you
want to be miserable then do so and
several other jivas who suffer weighed down with the weights of MahaVrita and
Tapa practicing for long periods getting
weakened then do so, but this
real Moksha form state free of diseases which is experienced on its own – such
gyan swabhava, cannot be attained by any other means without Gyan Guna. “
In the same
way in Panchastikaya, where in the end the description of VyavaharaBhasi Jiva
is made, there in spite of having 13
types of Charitra , he has been negated in Moksha Marg. And in Pravachansar the
Sanyam Bhava devoid of Atma Gyan is called ineffective. And in these granths
and in other Parmatma Prakash etc. shastras the same is narrated with same
objective everywhere.
In this way after attainment of Tattva Gyan only
conduct is meaningful.
Here
someone may say-
Externally they practice AnuVrita-MahaVrita etc. Internal manifestations are not there and with desire for Swarga etc. they
practice.
Answer- But with such practices Pap bandh
accrues. The DravyaLingi Muni goes upto eleventh Graveyak; in Panch Paravartanas
also it is written that the attainment of Devayu of 31 Sagar has been
accomplished infinite times – such high states are attained only when with internal manifestations the MahaVrita
has been practiced and is having extremely weak Kashaya, there is no desire for
enjoyments of this Lok or the ParLok; only with Dharma Buddhi with desire of
Moksha he practices; hence Dravya Lingi does not have sthool converseness; only
sookshma converseness is there which can be realised by Samyak Drishti.
Now, how is
their Dharma Practice and what is their converseness? That is told-
First of
all, knowing the Narak etc. to be cause of misery in the world, knowing the
birth-death in swarga also to be cause of misery, being detached from the world
, they desire Moksha. But all know these
dukhs to be dukh only. Indra-Ahamindra
enjoy sensors generated sukh with interest towards sensory subjects but
knowing that also to be dukh only, recognising the perturbation free sukh state, they desire Moksha, they only should be
known to be Samyak Drishti.
There, the
result of sensory pleasures etc. is Narak etc.; body is impure, destructible,
not worth maintaining; the relatives are having selfish motives, thus
considering several flaws of other dravyas, they renounce them and the result
of Vrita etc. is Swarga-Moksha; Tapa etc. are pious, giver of indestructible
results; with them it is worthy to thin the body; Deva-Guru-Shastra are
beneficial , thus considering the gunas of other dravyas, they are adopted, and in similar way knowing some
other dravya to be bad, they are treated with
unfavourable shraddhan. Knowing some other dravya to be beneficial, they
are treated with favourable shraddhan- thus in other dravyas the shraddhan of
favourable-unfavourable form is all Mithya.
On account
of such shraddhan his detachment is also dwesha buddhi form since knowing
something as bad only is called as ‘dwesha’.
Someone
says- Samyak Drishti
also renounces other dravya knowing them to be bad?
Its
answer- Samyak
Drishti do not consider other dravyas to
be bad; they know their own raga bhava
as bad. They renounce own raga bhava; hence the reason for the same also gets renounced. Upon consideration of
things, any other dravya is not good or bad.
Someone
says- ( other
dravya) is nimitta form for sure.
Its
reply- Other dravya does not harm
forcibly; when own bhavas get corrupted, then they are also external nimitta.
And without their nimitta also, bhavas get corrupted; hence they are not
nimitta as a rule. Hence observing the faults of other dravya is Mithya Bhava.
Ragas etc.
bhava only are bad but he does not realise it; observing the fault of other
dravyas, he engages in dwesha form detachment.
The true
detachment is –
where the fault or goodness of any dravya is not felt, hence no one is known as
good or bad; know self as self and other as other; there is no purpose served
by other dravya- believing thus remains witness; hence such detachment occurs
to gyanis only.
There being
detached, he accepts the AnuVrita-MahaVrita form Vyavahara Charitra described
in shastra; renounces partially or totally all paps of himsa etc.; in lieu of
them he engages in Ahimsa etc. punya form deeds and the way he used to believe
his own doer-ship in paryaya based pap activities; in the same way now he
started believing own doer-ship in paryaya based punya activities- thus there
is equality in having spirit of ownership in paryaya based deeds.
For example-
‘I kill jivas; I am have possessions’, such beliefs were there; instead now
they are ‘ I protect jivas; I am naked without possessions‘ – such beliefs are
there. In this way the spirit of oneness in paryaya based deeds only is Mithya
Drishti ( Mithya Darshan). The same is told in Samaysar commentary-
“ The jiva
who believes self to be karta of paryaya based activities being pervaded by
darkness of Mithyatva ; those jivas, in spite of being desirous of Moksha, just
as other faith common manushyas do not attain Moksha, in the same way they too
do not attain Moksha, since in both there is equality of shraddhan of
doer-ship.
In this way being
karta himself, he engages in the activities of Shravak Dharma or Muni Dharma by
means of mind-speech-body continuously; so that in those activities there is no
break, he engages thus but such bhava is with raga while charitra is veetrag
bhava form; hence believing such means to be Moksha Marg is Mithya Buddhi.
Here
question- The
charitra is told to be of two kinds namely – sarag-veetrag , how is that?
Its
reply- Just as rice
are of two kinds- one is with husk and other without husk.
There
know this- The husk
is not rice form; it is flaw of rice. Some
wise person collected rice with husk; seeing him some simple person collects husk only
believing it to be rice then he would be
sorry only unnecessarily.
In the same
way the Charitra is said to be of two kinds- Sarag and Veetrag.
There
know this- The raga
is not charitra form; it is a flaw of charitra. Several Gyanis practice
charitra along with auspicious raga; observing them if some agyani practices
auspicious raga only believing it to be charitra, then he would be
unnecessarily sorry only.
Here some
one says – With Pap
activity strong ragas etc. used to occur , now with these activities the raga
is weakened; hence considering
the percentage of raga reduced, to that
extent call it as charitra; to the extent the raga percentage remained, to that extent call it as
raga. In this way he can have Sarag Charitra.
Its
answer- If it is so
along with attaining Tattva Gyan then the way you describe it is thus only.
Without Tattva Gyan in spite of intense conduct it is called Asanyam only since
the intent of raga bhava has not been eliminated.
The same is
highlighted- The
dravya Lingi Muni, renouncing kingdom etc. becomes Nirgranth; follows 28 prime
gunas ; engages in strongest of the tapa of the form of Anashan etc.; tolerates
hunger etc. 22 parishah; in spite of body being cut into pieces he does not get
perturbed; in spite of encountering several reasons for breakage of vrita he
remains firm; he does not get angry with anyone; does not value such means;
there is no deceit in such means ; with such means he does not desire sensory
pleasures of Lok-Parlok- such is his state. If such state was not
there, then how would he have attained Graveyak ? But in shastra he is
called as Mithya Drishti Asanyami only.
The reason
is that he does not have true shraddhan-gyan of Tattvas. The way it was
described earlier, his shraddhan-gyan is in the same way , with such intent he
practices but upon consideration of the intent of these means the intent of
Kashayas is revealed.
How so!
Listen- He renounces
raga etc. cause of pap knowing them as
despicable but he believes the auspicious raga as venerable being cause of
punya, he makes efforts for its enhancement but the auspicious raga too is
Kashaya. Believing Kashaya to be venerable is shraddhan of doing Kashaya only.
The intent was that of having raga with other auspicious dravyas along with
dwesha with other inauspicious dravyas; the equanimity form bhava with respect
of other dravyas was never intended.
Here
question-
SamyakDrishti also makes efforts for auspicious raga ?
Its
reply- Just as
someone was given lot of punishment, hence he makes efforts to reduce the
punishment; with less punishment he celebrates also but in shraddhan the
punishment itself is considered as undesirable; in the same way the samyak
Drishti had lot of Kashaya of pap form so he also makes efforts to have punya
form some Kashaya; with less Kashaya he celebrates also but in shraddhan he
considers the Kashaya as despicable. And just as- some one makes efforts for
business etc. for livelihood, and with success of efforts celebrates; in the
same way the Dravya Lingi, believing auspicious ragas to be cause for Moksha makes efforts for it and with
its success celebrates. In this way in spite of means of auspicious raga and pleasures being
same, Samyak Drishti has shraddhan of punishment form while Mithya Drishti has
that of business form; hence there is a great difference in the intent.
There he had
misery with the nimitta of Parishah-tapa etc. , he does not treat it but
experiences the misery but the experiencing of misery is Kashaya only.
Where
Veetragata is there, there just as he knows other gyeyas; in the same way he
knows the gyeyas responsible for the misery but this person does not experience them that way and he
tolerates them with the thinking of the form of Kashaya.
There the
thinking is like this
– under influence of others, lots of miseries have been tolerated in Narak etc.
Gatis, the misery pertaining to Parishah etc. is much less; by tolerating it
independently, the attainment of pleasures of swarga-moksha occurs. If these
are not tolerated and the sensory pleasures are enjoyed then Narak etc. would
be attained, where lots of miseries would be experienced. With such thinking
there is unfavourable buddhi in Parishah etc. Only due to fear of Narak etc.
and due to greed of sukh he tolerates them but all these are Kashaya bhavas
only.
There
such thinking also exists- Those karmas which were bonded,
they cannot be discarded before serving ; hence I should serve them; therefore
with such thinking he manifests in karma phal Chetana form and with Paryaya
Drishti he believes the state of Parishah etc. attained as inflicted upon self.
He does not recognise the states of body and self as different from aspect of
Dravya Drishti.
-
Thus with different types of Vyavahara
thinking he tolerates the Parishah etc.
And he has
renounced kingdom etc. sensory materials and he keeps renouncing favourable
food etc. Just as someone with the fear of flatulence renounces the consumption
of cold things but so long as the consumption of cold things are favourite,
till then he cannot be said to have absence of flatulence; in the same way the
jiva with raga, gives up sensory enjoyments due to fear of Narak etc. but so
long as the sensory pleasures are desirable, till then he cannot be said to
have absence of raga.
In the same way, just as Deva who has tasted
nectar does not enjoy other food automatically; in the same way by tasting own
soul , he has not developed dislike for sensory enjoyments.
In this way
from aspect of future benefits, he knows the toleration of Parishah etc to be
means for sukh and sensory pleasures to be means for dukh. Immediate parishah
toleration he believes as occurrence of dukh and immediate sensory pleasures as
sukh.
Where
presence of sukh-dukh are believed to exist, there the raga-dwesha form intent
with buddhi of desirable-undesirable is not absent and where raga-dwesha are
present there charitra is not present.
Hence this
DravyaLingi, although engages in Tapa etc. renouncing sensory pleasures, even
so he is Asanyami only. In
Siddhant he is called as inferior to Asanyat and DeshSanyat SamyakDrishti since
they have 4th and 5th Gunastana and this Dravya Lingi has
just first gunasthana only.
Here
someone says-
Asanyat-DeshSanyat has significant activities of Kashaya while DravyaLingi Muni
has much less; for this reason the Asanyat-DeshSanyat SamyakDrishti go upto 16th
Swarga while DravyaLingi goes upto last Graveyak . Hence compared to BhavaLingi
Muni the Dravya Lingi may be called inferior but how can he be called inferior
to Asanyat-DeshSanyat Samyak Drishti ?
Its
reply- Though the
Asanyat-DeshSanyat SamyakDrishti have activities of Kashaya but in Shraddhan
there is no intent of engaging in any Kashaya. The Dravya Lingi has intent of engaging in Shubha
Kashaya, in shraddhan he believes it to be beneficial ; hence from aspect of
Shraddhan, his Kashaya is greater than that of Asanyat SamyakDrishti.
Although
DravyaLingi has lot of activities pertaining to Shubha Yog and in Aghati karmas
the difference of punya-pap bandh occurs in accordance with Shubha-ashubha Yog;
hence he goes up to last Graveyak but it is of no use since Aghati Karmas are
not harmful to Soul Gunas; with their fruition even if higher-lower state was
attained, so what? They are disguises of the
worldly state in the form of external conjunctions; self is soul; hence
the destruction of Ghati Karmas harmful to soul gunas is more effective.
The bandh of
ghati karmas does not depend upon external activities; it is in accordance with
internal Kashaya shakti. Hence
compared to DravyaLingi the Asanyat-DeshSanyat Samyak Drishti has little bandh
of Ghati Karmas. DravyaLingi has bandh of all Ghati Karmas with high
duration-intensity while Asanyat-DeshSanyat Samyak Drishti does not have
Mithyatva-Anantanubandhi etc. karmas at all; only remaining Prakriti are bonded
which too are with little duration-intensity.
And DravyaLingi does not have GunaShreniNirjara at
any time; SamyakDrishti has sometimes and DeshSanyat & SakalSanyat have
continuously. For this reason he is MokshMargi while Dravya Lingi is declared
inferior to Asanyat and DeshSanyat in the Shastra.
In SamaySar
Shastra the inferiority of Dravya LIngi Muni has been revealed in
Gatha-commentary and Kalash and in Panchastikaya commentary where only
Vyavahara dependent Jiva has been described, there in spite of having Vyavahara
five conducts he is declared as inferior only. In Pravachansar the Dravya Lingi
is declared as worldy Tattva and in Paramatma Prakash etc. other shastras also
this declaration is clarified and the activities of Vrita-Tapa-Sheel-Sanyam
etc. of Dravya Lingi have been told to
be ineffective in these shastras. To avoid enlargement of granth it is not
described here.
In this way the Mithya Drishtis dependent upon
only VyavaharaBhas were described.
Continued…..
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