MokshaMargPrakashak …28

 

Samyaktva-Sanmukh MithyaDrishti

( Mithya Drishti on the verge of attaining Samyaktva)

Now those Mithya drishti who are on the verge of attaining Samyaktva, are described-

Someone attained Kshayopasham of Gyanavarana etc. karmas on account of weakness of Kashaya etc., due to which the capability of contemplating of Tattvas was attained and Moha was weakened. Thereafter,  he engaged in contemplation of Tattva and with the external nimitta of Deva-Guru-Shastra etc. he was benefited with true preachment.

There being attentive with the preachments of Moksha Marg, Deva-Guru-Dharma etc., Jiva etc. tattvas, beneficial -non beneficial bhavas of self and others etc. , he carefully considered as follows-

-          ‘Oh!  I did not have knowledge of these things; out of delusion I was engaged in the paryaya attained only, but this paryaya has duration of a short while and here I have been benefited with all nimittas; hence I should understand these things properly, since in them my own objective is apparent.’ With such thoughts , he makes efforts for enacting upon the preachments heard.

There the decision is based upon the objective, characteristics- direction and examination ; hence first he learnt their names , which was Objective; then he learnt their characteristics ; subsequently whether it is possible of not – with such thoughts he examined it.

There learning the names and knowing characteristics – these are in accordance with the preachment; the way it has been preached, accordingly it is remembered, but in examination own intellect is required, hence with rationality in isolation he considers in own Upayoga- is it as per the preachment or is it different? With inference etc. form Praman he should decide correctly.

Or, the preachment is thus and if it is not believed then it would be so ; hence which is more stronger argument and which is the weaker argument? – The one which appears strong,  that should be known as true and if in the preachment the truth appears to be other way or if some doubt is there  and decision could not be taken  then he should ask the experts and consider their reply- in this way till the decision is not taken, till then he should engage in question-answer. Or if people with similar intelligence are there, then he should put up his own thoughts and with mutual discussion or question answers contemplate of the subject in solitude.

In this way within his own self, till the decision is taken in accordance with the preachment, he should make efforts  for the realisation of the bhava.

And the other faith people have given preachment of imaginary Tattvas, with respect to them if the Jain preachment appears to be different or if doubt is there, then also he should make efforts as described above.

-          With such efforts , the way JinaDeva has preached, that only is true; it appears like that  to me also – such decision is arrived since Jina deva does not tell falsely.

Here someone says- If JinaDeva does not tell wrongly then there is no need to examine; believe it as he has preached?

Its Answer- Without examination, it can be believed that what Jinadeva has told is true, but its bhava cannot be realised by self and without bhava being realised the shraddhan is not pure. Since the thing which is realised based upon someone’s words, the same could be realised other way also with some other person’s words; hence from aspect of capability, the realisation based upon  words is similar to non-realisation. And where bhava has been realised , that he cannot accept any other way in spite of different arguments. Hence with realisation of bhava the belief is the true belief.

If you say- With the Pramanata ( truth fullness) of person the words are believed.

Then it is told- The Pramanata of the person also does not happen automatically, his several statements are examined first, then the person is validated.

Here question- The preachment is of several types, what all can be examined?

Its answer- In the preachment several venerable and several despicable and several Gyeya ( subjects of knowledge) Tattvas are described. There the venerable and despicable Tattvas should be examined since with their being  wrong, we are harmed. If venerable is believed as despicable then it harms, if despicable is believed as venerable then also it harms.

If he says- Self did not examine and from Jina words only the venerable are treated as venerable and despicable as despicable then how can it harm ?

Its reply- Without realisation of Bhava, by not recognising the intent of the words, he believes that ‘ I accept in accordance with Jina words’ but without realisation of bhava he can make mistake. In the Lok also, if some servant is sent for some work, if he knows the bhava of the work then he gets it done properly and if bhava is not known then he can make mistake; therefore for realisation of bhava , the venerable and despicable tattvas should be examined definitely.

Then he says- If the examination results in mistake then what to do ?

Its answer- If Jina words and own examination, they are similar , then he should know that the examination is right. So long as that does not happen then- Just as someone checks accounts  and keeps tallying till mistake is found; in the same way he also engages in own examination.

There he should examine the Gyeya Tattvas which can be examined ; otherwise he should infer that since those who  have not told the venerable-despicable tattvas wrongly , why would they tell Gyeya Tattvas wrongly? Just as some one does not tell a lie in the activities of importance, why would he lie in non-important activities? Hence the form of Gyeya Tattvas , with examination or by order he accepts , even then if their true bhava is not realised, then also there is no harm.

For the same reason in Jain Shastras, where Tattvas have been described, there by means of arguments etc. , the way it can be realised  with inference etc. , it is stated that way whereas the Trilok, GunaSthana, Margana , description of Purana etc. are as per the Jina order.

In this way the examination of venerable-despicable Tattvas is worthwhile.

There identify the Jivas etc. Dravya and Tattvas, recognise self-others and form of Samyak Darshan etc. which is acceptable and form of Mithyatva-Ragas etc. which are discardable. In the same way recognise the nimitta-naimittik etc. the way they are, by knowing whom the progress in Moksha Marg is attained, know them surely ; in this way they should be examined.

In Samanya form they should be known by means of some reason-arguments  or with Praman-Naya or with direction-ownership etc. or with sovereignty-numbers etc. know their specifics. In accordance with the Buddhi and depending upon nimitta , in that way they should be identified in Samanya-Vishesh form. And in this knowledge, the Gunasthana-Margana etc. and Purana etc. and Vrita etc. activities are worth knowing . Here those which can be examined, they should be examined; and if not possible, then know them in accordance with the order.

-          In this objective of knowing, sometimes he contemplates himself, sometimes he reads shastra, sometimes listens, sometimes practices, sometimes engages in question-answers, thus he   engages in different ways. He has lot of happiness in doing his work ; hence with internal affection he arranges the means . By such efforts till (1) true Tattva shraddhan is not attained ; (2) ‘this is so only’ – with such realisation the form of Jiva etc. tattvas is not attained ; (3) just as mine-ness is there in paryaya, the same mine-ness is not  attained in soul ; (4) does not recognise the beneficial-non beneficial own bhavas; till then he is Mithya Drishti on the verge of attaining Samyaktva. The same jiva would attain Samyaktva in a short while- in the same birth or another paryaya he would attain Samyaktva.

By practicing in this birth, even if he gets Triyanch etc. gati in ParLok, even then with the power of Sanskar, without the nimitta of Deva-Guru-Shastra , he attains Samyaktva since with the power of such  exercise the intensity of Mithyatva karma reduces – where it is not under fruition, there Samyaktva is attained; since prime reason is this only, Devas etc. are  external nimitta only.

In this way primarily due to their nimitta only Samyaktva is attained but in hierarchy due to Sanskar of previous practice , even if these nimitta are not there in present, even then samyaktva can be attained.  

In Siddhant there is sutra which says “ that samyak darshan is attained either by Nisarga or  with Adhigam  “ . The attainment of Samyaktva without external nimitta of Deva etc. is called Nisarga while with nimitta of Deva etc. is called Adhigam.

Look at the glory of Tattva contemplation ! Without contemplation of Tattvas- even if he worships Deva etc., practices lots of of shastras, keeps Vritas, engages in Tapa; even then he does not have right for attainment of Samyaktva and with contemplation of Tattvas- without these also he has a right to attain Samyaktva.

There, (1) some jiva before engaging in Tattva contemplation, due to some reason worships Deva etc. or adopts Vrita-Tapa  and later engages in Tattva Contemplation, but the right for Samyaktva is earned after Tattva contemplation only.

(2) Someone  after engaging in Tattva Contemplation, due to lack of interest in Tattva did not attain Samyaktva but developed interest in Vyavahara Dharma ; hence he worships Deva etc. and practices Vrita-Tapa.

(3) Someone develops interest in Devas etc. and attains Samyaktva together and Vrita-Tapa occur along with Samyaktva or before /later also . The interest towards deva etc. is a rule without which Samyaktva is not attained, but there is no rule pertaining to Vrita etc.

(4) Most of the Jivas attain Samyaktva first, later only they adopt Vrita etc. but some can have them together also.

In this way this Jiva with Tattva contemplation, has a right for Samyaktva, but there is no rule that he should attain Samyaktva since in Shastra it has been told that  the attainment of five Labdhis is required  prior to Samyaktva.

Form of Five Labdhis

1.      Kshyoapasham 2. Vishuddhi 3. Deshana 4. Prayogya 5. Karan.

Upon attainment of which the Tattva contemplation may be  carried out – such Kshyopasham of Gyanavarana etc. karmas be there i.e. the absence of fruition of Nisheks of SarvaGhatiSpardaks which have reached fruition stage, that is called as Kshaya; remaining  of same spardhaks in sovereignty form which are eligible for fruition in future kaal, that is known as Upasham and the state of fruition of karmas of Desha Ghati Spardhaks is called Kshayoapsham; the attainment of this is Kshayopasham Labdhi.

Where with mild fruition of Moha, such bhavas of weak Kashaya form occur due to which the Tattva contemplation may be carried out; that is known as Vishuddhi Labdhi.

Where Tattvas preached by JinaDeva are  considered and contemplated, that is Deshana Labdhi and in  Narak etc. where the nimitta of preachment is not there, it is attained with earlier Sanskar.

And when the sovereignty of Karmas remain equal to Antah KodaKodi Sagar and the new bondage is numerical fraction of Antah KodaKodi Sagar which too keeps reducing  sequentially and the bondage of several pap prakritis keeps  eliminating sequentially – such state of eligibility is Prayogya Labdhi.

These four Labdhis can be attained by Bhavya as well as Abhavya. After attaining these four Labdhis, Samyaktva may or may not be attained- this is told in Labdhisar.

Hence the one contemplating of Tattvas may not attain Samyaktva as a rule. For example- some disciple was given education for his benefit , knowing that he considers that the education which was given, of what nature it was? Later upon consideration , it is of this nature- in this form the realisation of the education occurs or other consideration occurs or he engages in another thought due to which  the decision of the education is not taken then realisation also does not occur.

In the same way ShriGuru have given preachment of Tattva , knowing that he considers that what form this preachment is ? Later upon consideration, it is of this nature  only- with such realisation or some other consideration occurs or he engages in another thought due to which the decision of the preachment was not taken then the realisation also does not occur; hence prime reason is Mithyatva Karma; if the fruition stops then the realisation could be attained, if not eliminated then it may not happen- such is the rule; his effort is primarily to contemplate of the Tattva only.

Upon fifth Karan Labdhi, Samyaktva is surely attained- such is the rule. Hence if earlier described four Labdhis are attained and later the one who is supposed to attain Samyaktva , he only attains Karan Labdhi within Antar Muhurta. 

The one having Karan Labdhi carries out this intelligent  effort only,  wherein he engages his Upayoga in Tattva consideration in engrossed form ; due to which his manifestations keep becoming purer every samaya.

For example – someone started having considerations due to education  so pure that he would attain realisation  in a short while ; in the same way the consideration of Tattvas preachment is so pure that soon he would attain its shraddhan. The sequence of these manifestations  is described in Karananuyoga as observed by Keval Gyan.

This Karan Labdhi has three divisions – Adhah Karan, Apoorva Karan, Anivratti Karan; their detailed description is in Labdhisar shastra , know it from there. Here it is told in brief-

From aspect of manifestations of all the jivas belonging to all three kaals having Karan Labdhi, these three names are there; where Karan implies manifestations.

Where the manifestations of the previous and later samayas are same, that is Adhah Karan. For example the manifestations of some jiva , in the first samaya of karan were with mild purity, later increased with infinite times purity every samaya; there the manifestations in  second-third etc. samaya may be similar to that of another jiva in his  first samaya itself which may be increasing with infinite times more purity every samaya- thus know the Adhah-Pravatta Karan.
Where the manifestations of the first and previous samaya are not the  same; but Apoorva( non similar) only, that is Apoorva Karan. The manifestations of this Karan, the way they are in first samaya, they are not the same in the second etc. samaya; they are always enhancing in purity. Here like Adhah Karan, those jivas who are in the first samaya of karan, those several jivas have mutually similar manifestations and also with more or less purity but here this is the difference that in this first samaya even with the supremacy of manifestation, the second samaya’s most inferior manifestation is infinitely purer that the first. In this way , those who have completed second samaya etc. after starting the karan, in that the mutual manifestations are similar or dissimilar at the same samaya, but the manifestations of those belonging to higher samaya are never the same ; they are Apoorva only- thus know Apoorva Karan.

And where the manifestations of all the jivas pertaining to same samaya are identical only;  Nivratti i.e. without mutual difference; that is Anivrattikaran. In this Karan the manifestations of all the jivas in the first samaya are identical only; in the same way in second etc. samayas also they are identical only except they are infinite times purer than the first samaya- such is Anivrattikaran.

In this way know these three karan.

There in the first AntarMuhurta kaal duration the Adhah Karan occurs, there four Avashyak (essentials) happen-

1.      Every samaya the purity enhances infinite times.

2.      With every AntarMuhurta, the duration of new bandh keeps reducing. That is SthitiBandhApasaran.

3.      The anubhag (intensity) of auspicious Prakritis keep enhancing  infinite times every samaya. That is Anubhag Bandh Vriddhi.

4.      The anubhag bandh of inauspicious Prakritis keep reducing infinitely every samaya. That is Anubhag Bandh Apasaran. In this way four Avashyak take place.

Later ApoorvaKaran occurs; Its kaal is numerical fraction  of that of Kaal of AdhahKaran; in that these Avashyaks additionally take place-

1.      The sthiti(duration) of past karmas in existence reduces every Antarmuhurta continuously, which is called SthitiKandakGhat.

2.      Reduces the Anubhag of past karmas within smaller AntarMuhurta continuously which is called Anubhag Kandak Ghat.

3.      In the Kaal of GunaShreni, karmas of innumerable times quantity are made eligible for Nirjara sequentially. That is GunaShreniNirjara.

4.      Here Guna Sankraman(transformation)  does not take place but elsewhere where ApoorvaKaran occurs, there it is attained.

-          Subsequent to ApoorvaKaran, AnivrattiKaran is attained. Its kaal is numerical fraction of ApoorvaKaran. In that after sufficient time has passed after the above described Avashyaks, AntarKaran is carried out, which eliminates the AntarMuhurta duration Nisheks of Mithyatva Karma which are eligible for fruition after the Kaal of Anivrattikaran. Those Paramanus are manifested into other sthiti form. 

After AntarKaran UpashamKaran is carried out. The Nisheks of Mithyatva above the absence form Nisheks carried out by AntarKaran, are made ineligible for fruition. With these activities, subsequent to the last samaya of Anivrattikaran, when the time comes for fruition of those Nisheks which have been eliminated ,then without those Nisheks who would be under fruition? Hence without fruition of Mithyatva, the attainment of Prathamopasham Samyaktva occurs.

Anadi (Eternal) Mithya Drishti does not have existence of  Samyaktva  Mohaniya and Mishra Mohaniya; hence he becomes Samyak Drishti by attaining Upasham of one Mithyatva Karma alone. And if some jiva again gets corrupted after attaining Samyaktva then his condition again becomes same as that of Anadi (eternal) Mithya Drishti.

Here question- after examination he attained Tattva Shraddhan, then how it got eliminated?

Its answer- Just as some person was taught and after examination he had the realisation that ‘ this is so only’ , later the thought changed ; hence he had doubt in the lesson that ‘ this is thus or other way’ or ‘ don’t know how is it’ ? Or knowing the lesson to be false he had reversal in spirit then he loses the realisation of the lesson.

Or, earlier he had  different understanding and with the contemplation upon lesson the understanding became real but afterwards lot of kaal was spent without reconsideration of the lesson; then forgetting it the understanding reverted to the original state, hence the realisation of the lesson was lost. 

Or, firstly the real understanding was attained and later without spending long time  nor due to other considerations , but due to fruition of karmas itself in  accordance with destiny , the realisation was lost and it reverted.

-          Thus in many ways the real understanding of the lesson gets lost.

In the same way Jiva had preachment of form of Tattvas etc. of Jinadeva, which upon examination it appeared ‘ it is thus only’  such shraddhan was attained; later as described above, in  many ways the shraddhan gets eliminated. This is described  in coarse form here.

In hierarchy Keval Gyan only knows that ‘ shraddhan is there now and now it is not there’ since the prime reason here is Mithyatva Karma ; when that is under fruition then irrespective of other thought etc. causes  being there or not being there, automatically the Samyak Shraddhan is absent and when it is not under fruition then irrespective of other reasons being there, automatically Samyak Shraddhan is attained.

-          Such internal fine states pertaining to different samaya cannot be known  by Chhadmastha. Hence the decision of the hierarchy of own Mithya-Samyak Shraddhan form state cannot be made by him; it is known in Keval Gyan- from this aspect only, the changes of Gunasthana are described in Shastra.

In this way the one who is corrupted from Samyaktva , he is called Saadi (having a beginning) Mithya Drishti ; he too has five Labdhis prior to attainment of Samyaktva described above.

The only difference is that some jiva has sovereignty of three Prakriti of Darshan Moha. By attaining Upasham of the three, he becomes Prathamopasham Samyaktvi . Or someone has fruition of Samyaktva Mohaniya and remaining two Prakriti are not under fruition ; he is Kshayopasham Samyaktvi ; He does not have GunaShreni etc. activities and does not have Anivrattikaran.

Or,  someone has fruition of Mishra Mohaniya , and remaining two Prakriti are not under fruition. He attains Misha Gunasthana. He does not have Karan .

-          Such is the state of Saadi Mithya Drishti upon loss of Mithyatva.  Kshayik Samyaktva is attained by [KritaKritya] Vedak Samyak Drishti only; hence it is not described here.

In this way the minimum period of Saadi MithyaDrishti is medium  AntarMuhurta only and maximum is slightly less than Ardha Pudgala Paravartan Kaal only.

Look  at the vagaries of manifestations ! Some jiva after attaining YathaKhyat Charitra in eleventh Gunasthana, becoming MithyaDrishti again, wanders in the world for slightly less than Ardha Pudgala Paravartan Kaal. And some Jiva coming out of Nitya Nigod, becoming Manushya, after loss of Mithyatva within an AntarMuhurta attains Keval Gyan – knowing this keep wary of the spoilage of own manifestations and keep making efforts for improving them.

If this Saadi MithyaDrishti remains with fruition of Mithyatva for some time then if the external Jaininess does not get destroyed and the non-shraddhan in Tattvas does not get explicit then without contemplating or with little contemplation only he regains Samyaktva again.

If for long period the fruition of Mithyatva continues then his state becomes similar to that of Anaadi Mithya Drishti. He may attain Graheet Mithyatva also and suffers in Nigod etc. also; there is no limit.

Some jiva being corrupted from Samyaktva comes to Sasadan and there the minimum period is one samaya and maximum period is six Avali kaal. His state of manifestation cannot be described in words. For very miniscule period these manifestations can be known by KevalGyan. There the fruition of Anantanubandhi is there and fruition of Mithyatva is not there- from Agam only know its form.

And some jiva corrupting from Samyaktva attains Mishra Gunasthana. There the fruition of Mishra-Mohaniya (Samyak-Mithyatva) Prakrit takes place. Its period is medium Antar-Muhurta only hence this too is small; hence its manifestations can be known by Keval Gyan only.

There this only appears-  as if someone gave preachment to someone, there he believes some of it as true and some of it as untrue at the same time. In the same way the Shraddhan and non-shraddhan of Tattvas occur at the same time.  Such is Mishra state.

Several people say that ‘ for us JinaDeva and other Devas all are venerable only.’ They believe such state as Mishra Shraddhan  of Mishra Gunasthana but it is not so. This is explicitly Mithyatva state. Since he does not have any decision of Deva-KuDeva hence it is clearly Vinay Mithyatva- know thus.

In this way the MithyaDrishis on the verge of attaining Samyaktva were described and incidentally others were also narrated depending upon the context. 

In this way the  form of Mithya Drishtis practicing Jain faith was narrated.

Here different types of Mithya Drishtis have been described.

The purpose is this- Recognising their types, if some such flaw is within self then by eliminating it, be Samyak Shraddhani ; upon observing such flaw of others, do not be passionate, since our own good-bad is with own manifestations.

If others are seen interested then by preaching them, they can be benefited; hence efforts for improving own manifestations is worthwhile. Abandoning all types of Mithyatva Bhava, being Samyak Drishti is worthwhile since the root cause of the world is Mithyatva ; there is no other pap worst than Mithyatva.

With elimination of one Mithytva along with Anantanubandhi the bandh of forty one Prakritis get eliminated. The duration remains that of Antah KodaKodi Sagar only. The Anubhag is also less and soon he attains Moksha state. But with the presence of Mithyatva , in spite of several efforts Moksha Marg is not attained.

Hence whichever way possible, the destruction of Mithyatva is worthwhile.

This completes seventh chapter of “Deliberations of Jain Mithya drishtis”.

Continued…..