MokshaMargPrakashak …30

 

Procedure for oration of Charananuyoga

In Charananuyoga the preachment has been given such that the jivas conduct in dharma in accordance with their buddhi. There dharma is Nishchaya form Moksha Marg only; its means are dharma in upachar sense; hence from aspect of primacy of Vyavahara naya, the description is made of different types of divisions of Upachar dharma since in Nishchaya dharma there is no vikalpa of acceptance-renunciation and in lower state he cannot give up vikalpa . Therefore the preachment is to abandon acts converse to that of dharma and follow the activities to support the dharma .

Such preachment is given in two ways- one is that of Vyavahara and second is that Vyavahara along with Nishchaya.

Those jivas who do not have gyan of Nishchaya and by giving Upadesh also it does not appear to have been registered – such Mithya Drishti jivas are given Upadesh of Vyavahara only when they are interested in dharma.

Those jivas who have knowledge of Nishchaya-Vyavahara and upon giving Upadesh, the gyan gets registered – such Samyak Drishti jiva and Mithya Drishti who is on the verge of Samyaktva, are given Upadesh of Nishchaya along with Vyavahara, since Shri Guru is benefactor of all Jivas.

There Asangyi jivas are not worthy of giving preachment hence for them this much benefaction was done that other jivas were given upadesh of  compassion towards them. And those jivas who due to strength of karmas cannot attain Nishchaya Moksha Marg, they have been benefitted by the Upadesh of Vyavahara dharma which made them renounce pap activities which are cause of miseries of Kugati, and they have been made to engage in punya deeds which are cause for sensory pleasures of Sugati; there the amount  of dukh which have been eliminated is the quantum of benefaction.

Look! Papi has desire for Pap always and he proceeds towards Kugati but there is no nimitta  for dharma there. Hence  consequentially he keeps attaining dukh while Punya-doer has desire for dharma hence he goes to Sugati where the nimitta for dharma are present; hence consequentially he attains sukh. If the karma shakti weakens then he can get even Moksha Marg. Therefore with Upadesh of Vyavahara, one is directed towards punya deeds abandoning pap.

And those jivas who have attained Moksha Marg or are eligible to attain, they have been given Upadesh of Vyavahara along with Nishchaya to direct them towards Moksha Marg for their benefaction.

Shri Guru carries out benefaction for all but for such jivas for whom such benefaction is not possible then what can shri guru do? – to the extent possible the benefaction was done; hence the Upadesh is given in two ways.

In Vyavahara Upadesh the primacy is that of external activities; by his Upadesh Jiva, abandoning pap activities engages in punya activities, there in accordance with the activities the manifestations also become weak Kashaya form abandoning those of strong Kashaya- thus primarily it is thus but if it does not happen to someone, then let it not be; Shri Guru had given Upadesh of external activities for improving the manifestations only.

In the Upadesh of Vyavahara with Nishchaya the primacy is that of manifestations only. With his Upadesh by means of practice of Tattva Gyan and with  Bhavana of detachment the manifestations improve and accordingly the external activities also improve. With improvement of manifestations the external activities automatically improve for sure. Hence shri Guru gives Upadesh primarily to improve manifestations.

-          In such two types of Upadesh where the Upadesh is pertaining to Vyavahara only, there for Samyak Darshan, believe only in Arahant Deva- Nirgranth Guru- compassion dharma and no one else. The Vyavahara forms have been described of Jivas etc. Tattvas form, having shraddhan in them alone and not committing 25 flaws of doubt etc.; practice Nihashankit etc. Ang and Samvega etc. gunas , these are preached.

For Samyak Gyan practice of shastras of Jina faith, use of  means of Arth-Vyanajan etc. Angs , - these are preached.

For Samyak Charitra renunciation of Himsa etc. Pap partially or totally , practice of Vrita etc. Angs – these are preached. If some jiva is not able to practice some specific dharma then he is given upadesh of renunciation of specific item. For example- The Bheel (tribal person) was asked to renounce the meat of crow; the cowherd was given Upadesh of chanting Namokar Mantra; house holder is given Upadesh of Chaityalaya-Pooja-Prabhavana etc. activities etc.  In accordance with the type of Jiva the Upadesh is given.

In the same way where Upadesh is of Vyavahara along with Nishchaya, there for Samyak darshan the shraddhan of real Tattvas is imparted ; their Nishchaya form is real ; the Vyavahara form is Upachar only- with such shraddhan  and with differentiating knowledge of self and others, with objective of abandoning raga etc. In other dravyas , the Upadesh is given for carrying out shraddhan of those Tattvas – With such Shraddhan, other than Arahant etc. ,  other Devas etc. appear to be Mithya hence their belief is automatically abandoned. That is also described.

For Samyak Gyan the Upadesh is given for knowing those Tattvas in the same way without doubt etc. – the means for such knowledge is practice of Jina Shastras; hence with this objective , the practice of Jina shastras is automatically carried out ; that is described.

For Samyak Charitra, the Upadesh is given for eliminating ragas etc. ; there with absence of strong raga etc. partially or totally , with their nimitta the pap activity which used to occur partially or totally , that gets abandoned and with mild raga the practice of shravak-muni   Vritas is undertaken and with absence of even mild raga the activity of Shuddhopayoga is undertaken ; which is described.

There for Samyak Drishtis having real shraddhan if some specific vow is undertaken or bhakti is carried out,  or pooja-prabhavana is undertaken or Dhyan etc. are carried out, these are preached.

In Jina faith the way the real traditional marg is there, that is preached.

-          In this way there are two types of Upadesh in Charananuyoga

In Charananuyoga the Upadesh is given for renouncing activities of strong Kashaya and engaging in weak Kashaya form activities. Although doing Kashaya is bad, even then seeing all Kashaya could not be given up, the degree to which it could be reduced would be beneficial- such objective should be known. Just as- Those jivas who cannot give up activities involving violence, constructions, sensory enjoyments  and anger etc. , they are given Upadesh of engaging in Pooja-Prabhavana-Daan etc., constructing Chaityalaya, doing dancing-singing in front of Jina deva and help other dharmatma people since in this the traditional Kashaya is not served; while in Pap activities the traditional Kashaya is served. Hence abandoning Pap activities they are encouraged to engage in these activities.

There to the extent possible, abandoning pap activities, they are given upadesh of Samyaktva and practicing  AnuVrita etc.. And those jivas who have given up activities involving violence, they are given Upadesh of abandoning Poojan etc. and all Pap activities and undertake MahaVrita etc. activities.

Observing that some amount  of raga cannot be given up , they are given Upadesh of engaging in compassion, Dharma  Upadesh , Pratikraman etc. activities. Where all ragas have been eliminated, there nothing is left to be done; hence they do not need Upadesh, know such sequence.

In Charananuyoga, even with generation of Kashaya in Kashayi Jivas, they are made to give up Pap and engage in dharma activities. For example-  Telling the result of pap in the form of miseries of Narak etc., thereby generating fear Kashaya, they are made to abandon  pap activities. By describing pleasures of Swarga as result of punya, by generating greed Kashaya, they are made to engage in dharma activities. There this Jiva with attraction towards sensory subjects, body, son, wealth etc. engages in pap activities and remains averse to dharma ;   hence by showing the causes of death-miseries with sensory subjects the Kashaya of dislike is produced. The body etc. is shown to be unclean to generate Kashaya of aversion.

Son etc. are shown to be obsessed with wealth, thus dwesha is generated and wealth is shown to be a cause for death- miseries etc., the budhhi of unfavourable is generated. With such means, with elimination of strong raga in sensory subjects,  they leave pap activities and engage in dharma activities. By remembering name, engaging in stuti, with pooja-daan-sheel etc. the miseries, poverty etc. of this Lok get avoided; some wealth etc. are attained- with such description, by generating greed, they are made to engage in dharma activities.

In the same way know other examples.

Here Question- What is the objective in giving up some Kashaya and engaging in some other Kashaya?

Its answer- Disease is cold also and fever also. If someone is dying of cold then the doctor gives medicine to cause fever; after fever is caused then there is hope for survival , later he makes effort for removing fever also.

In the same way all Kashaya are despicable, but observing several jivas to be engaging in pap activities due to Kashaya , shri Guru makes effort for them to engage in Kashaya which is cause for punya deeds; later after knowing his real dharma buddhi, he makes effort for eliminating that Kashaya also – such objective should be known.

In Charananuyoga whichever way the Jivas could engage in dharma abandoning pap, that is described with different arguments . These are explained by worldly example- arguments- logic – example and sometimes examples of other faith are also told.

For example in Sookti Muktavali Lakshmi has been called resident of Lotus and from ocean the poison and Lakshmi were produced, from that aspect she is called as sister of poison . Same way it is told elsewhere.  

There several examples are untrue also, but since they serve the true objective hence there is no harm.

Here someone says- the fault of untruth would be  applicable ?

The answer- even if it is untrue but if it serves the right objective then it is not called untrue while if truth serves the false objective then it is untrue only.

In metaphor, logic, name etc. the true-false is not from aspect of words; but it is from aspect of objective that it is true-false. For example the small decorated township is called like Indra-Puri which is untrue but from aspect of decoration it serves the objective hence it is not untrue.

In the same way, ‘in this town the rod is seen in the umbrella only; not elsewhere’- this is told, which is untrue ; since elsewhere also rod (punishment ) is seen but since ‘those committing offense are few and those following rules are not punished’- this objective is served; hence it is not untrue.

The name of Vrihaspati is told as ‘SurGuru’ and that of Mangal as ’Kuj’ but these names are from aspect of other faiths; their letter meaning  is  untrue but that name reveals the meaning of that thing; hence it is not untrue.

In this way examples of other faith etc. are quoted, which are untrue but the shraddhan is not to be done of the example ; the shraddhan has to be done of the objective which is true; hence there is no flaw.

In Charananuyoga the Chhadmastha is given Upadesh from aspect of being dim witted explicitly with primacy of worldly activities. He is not given Upadesh from aspect of fineness which could be known only by means of Keval Gyna , since it cannot be practiced; while the objective is that of practicing  only.

For example – The AnuVrati has been told to undertake  renunciation of Trasa Himsa but even in the activities of pleasure with wife the trasa himsa accrues. He also knows that in Jina Vani here trasa have been told, but he does not have intent of killing those trasa; hence the killing of trasa as known  in the Lok  is not carried out by him , from this aspect he has renounced Trasa Himsa.  

In the same way, Muni also has been said to have renounced Sthavar-Himsa, but Munis travel on earth, water etc. where even the trasa are not absent since those trasa jivas have such small size that they are not visible and they are located in earth, water etc. which is known to Munis by means of Jina vani, and possibly with Awadhi Gyan also. But they do not have intent of sthavar-Trasa himsa due to carelessness.

And digging earth in the Lok , activities with non-Prasuk ( non-sanitized) water; the name of such activities is Sthavar Himsa and hurting the sthool trasa jivas is called Trasa Himsa which they do not indulge in.  From this aspect Munis are said have renounced Himsa completely.

In the same way untruth-stealing-non celibacy- possessions are said to have been renounced but from aspect of knowing with Keval Gyan the Untruth Vachan Yog is said to be there till 12^th Gunasthana; the acceptance of other dravya in the form of Karma Paramanus etc. is there till 13^th gunasthana; the fruition of veda is there till 9^th gunasthana; internal parigrah(possession) is present till 10^th gunasthana ; external parigrah form samosharan etc. occur even to the Kevali.

The Muni does not have intent of Pap form pramad (carelessness) and in the Lok, the activities which are termed as untruth, stealing, kusheel, parigrah etc. are not done by him hence he is said to have renounced untruth etc.

And just as – In the prime qualities of Muni the subjects of five senses have been renounced but the knowing through the senses is not absent and if raga-dwesha are totally not there then Yatha Khyat Charitra would be there, but it is not so. Only in sthool form the sensory subjects desire is absent and the tendency to collect external materials of senses has been eliminated; therefore they are said to have renounced sensory subjects.

Know the same way elsewhere.

The Vrati Jiva engages in renunciation and conduct, that is in accordance with the procedure of Charananuyoga and worldly practices he renounces. For example someone renounced Trasa Himsa, there he has renounced the trasa himsa as described in charananuyoga and lok. The trasa which are  seen by Keval Gyan, their  himsa he cannot renounce.

The renunciation of trasa himsa is as follows- the renunciation of vikalpa with mind in that form is renunciation with mind ; not speaking in words is renunciation with words; not engaging with body is renunciation with body. In the same way other renunciation and acceptance is carried out with such procedures- know thus.

Here question- In Karananuyoga the description is hierarchical from aspect of Keval Gyan , there in 6^th  gunasthana, the lack of 12 aviratis has been told completely , how is it so? 

Its reply- Avirati is inclusive in Yog and Kashaya but there also from aspect of Charananuyoga the lack of renunciation is called Avirati – that is lacking there.

Muni is said to have lack of mind-avirati . Though the mind does have vikalpa, but promiscuous activities of mind in pap form are absent hence it is called absence of mind-avirati – know thus. 

In Charananuyoga  from aspect of Vyavahara Lok  activities only Name etc. are told. For example – Samyaktvi is called eligible and Mithyatvi is called ineligible ; those who have shraddhan of Jina deva etc. , he is Samyaktvi and those who do not have sharddhan are Mithyatvi , since giving daan  is told in Charananuyoga. Hence from aspect of Charananuyoga only, the Samyaktva and Mithyatva should be accepted.

From aspect of Karananuyoga, by accepting Samyaktva-Mithyatva, the same jiva who was in 11^th gunasthana, he comes to first gunasthana in antar muhurta , hence there the donor does not have capability to decide upon the  eligible- ineligible.

In the same way from aspect of Dravyanuyoga , in accepting Samyaktva-Mithyatva , in Muni Sangh there are Dravya Lingi as well as Bhava Lingi, hence firstly they cannot be decided since external activities of both are the same. If per chance some Samyaktvi could know them  by some signs and if he does not do their bhakti then others would have doubt that why he did not do his bhakti ? Hence his Mithya Drishti-ness would be revealed and there would be opposition in Sangh ; hence from aspect of Vyavahara Samyaktva-Mithyatva only the statements are made.

Here some one may ask- Samyaktvi believes the Dravya Lingi to be equipped with lower qualities than himself ; how can he do their bhakti?

Its answer- The means for Vyavahara dharma are plenty with Dravya Lingi and bhakti is also Vyavahara only. Hence just as some one is rich , but the one who is elder in kula, is respected knowing him to be elder from aspect of kula; in the same way, he himself is with  Samyaktva guna but the one who is elder in Vyavahara dharma is respected from aspect of Vyavahara dharma and therefore he is eligible for bhakti.

In the same way , those jiva who do lots of Upavas , they are called Tapasvi. Although someone may do greater dhyan-studies  and he is great Tapasvi even then from aspect of Charananuyoga, the external tapa  is only primary hence he only is called Tapasvi . In the same way know the other names etc.

-          In this way the procedure for oration in Charananuyoga should be known.

Continued…..

MokshaMargPrakashak …29

 

Eighth Chapter

Form of Preachment

Now by imparting preachment of Moksha Marg to Mithya Drishti jivas benefit them – this is supreme benefaction. Tirthankara-Ganadhara also carry out such benefaction only; hence in this shastra the preachment is given as per their preachment only.

For knowing the form of preachment, some description is made since if the preachment is not recognised properly then believing other way, one may manifest conversely; hence the form of preachment is narrated-

In Jina faith the preachment has been provided by means of four Anuyogas- 1. Prathamanuyoga 2. Karananuyoga, 3. Charananuyoga, 4. Dravyanuyoga – these are four Anuyogas.

Where the character of Tirthankara-Chakravarty etc. great people is narrated, that is Prathamanuyoga. Where description of Karmas and Trilok etc. and Gunasthana-Marganasthana form jivas is narrated , that is Karananuyoga. Where description of conduct of dharma pertaining to house holder and Muni is narrated,  that is Charananuyoga. Where six dravya, seven tattvas and differentiating knowledge of self-others etc. are narrated, that is Dravyanuyoga.

Objective of Anuyogas

Now their objectives are described-

Objective of Prathamanuyoga

In Prathamanuyoga with the description of vagaries of the world, results of punya-pap, activities of great people, the Jivas are directed towards dharma. Those jivas who are dim-witted also get interested in dharma since those jivas do not understand the fineness of narration but understand the worldly stories, their upayoga gets interested in them. In Prathamanuyoga the narration is of the form of worldly activities, they understand it very well while in the worldly stories of kings etc. of the Lok only pap is propagated; here the stories are there of great kings etc. but their objective is that of renouncing pap and becoming engaged in dharma. Hence those jivas with the interest of stories listen and read them and by knowing pap as bad and dharma as good, they get interested towards dharma. 

In this way this Anuyoga is for explaining to the dim-witted people. ‘Pratham’ means the  Mithya Drishti not having right knowledge. The Anuyoga for his usage is Prathamanuyoga – such meaning is described in Gommatsar commentary.

To those Jivas who have attained Tattva Gyan, for them the reading-listening of Prathamanuyoga  later functions as example form. For  example- The Jiva is eternal; the body etc. are conjoining substances- this he knows; in Puranas the different births of jivas have been described , which constitute the examples for their  knowledge. In the same way he was knowing the Shubha-ashubha-shuddhopayoga  and its results; in the Puranas the manifestations of the Upayoga and its results which were obtained by jivas have  been described, which constitutes the example for its knowledge. Know the same elsewhere.

Here the example implies that the way he was knowing, the same ( in the example) condition was experienced by some jiva; hence it was witness to the same situation.

For example – some warrior is there. By listening to praise of warriors and vilification of cowards in the stories of Puranas , he gets enthusiastic towards warriors ; in the same way by listening to praise of Dharmatmas and vilification of sinners in the stories of Purunas , he becomes enthusiastic towards dharma.

Thus know the objective of Prathamaanuyoga.

Objective of Karananuyoga

In Karananuyoga by describing the specifics of Jivas and the karmas and the form of Trilok etc. the Jivas are instigated to engage in dharma. The jivas who wish to apply their upayoga in dharma, for them the specifics of Gunasthana-Margana etc. and cause-effects of karmas, how they occur to whom etc. , the places of Narak-Swarga etc. in Trilok are narrated so that they are directed away from pap into dharma. By engaging Upayoga in such thoughts, the pap tendencies gets abandoned and automatically dharma gets generated. By such practice the attainment of Tattva gyan also occurs soon.

-          Such sookshma real description is available in Jina faith only and not elsewhere. By knowing  such glory, one gets to be shraddhani of Jina faith.

There the Jivas who practice this Karananuyoga being TattvaGyani, for them  this Karananuyoga appears in adjective  form of them. The jiva etc. tattvas which he knows, their specifics have been described in Karananuyoga. There several adjectives are directly Nishchaya form and several are Vyavahara form in Upachar sense. Several are of the form of praman etc. of Dravya-kshetra-kaal-bhava etc. , several are relative dependent upon the nimitta. Several types of adjectives have been narrated , accepting   them to be as described, he practices Karananuyoga.

With this practice Tattva Gyan purifies. For example someone knew that this is jewel. But by knowing specifics of the jewel he becomes connoisseur  of the purity of jewels. In the same way he knew the Tattvas that ‘these are jivas etc.’ but by knowing the specifics of those tattvas the tattva gyan gets purified. With the purification of Tattva gyan he himself becomes better dharmatma.

There by engaging the upayoga in other activities, it enhances the ragas etc. and the upayoga of chhadmastha does not remain focused continuously; hence gyani engages his upayoga in the practice of Karananuyoga. By this he comes to know of the things known by KevalGyan ; the difference is that of direct-indirect only; there is no contradiction  from aspect of realisation.

In this way know the objective of Karananuyoga.

‘Karan’ means the sutras of the mathematical activities, and Anuyoga means Adhikar, that is Karananuyoga; in this the primacy is that of mathematical description.

The objective of Charananuyoga

In Charananuyoga the various means of dharma are narrated so as  to enable the jivas to engage in dharma. Those jivas who do not know the beneficial, non beneficial and are engaged in activities of Himsa etc. form pap ; they are preached to abandon the pap activities and engage in dharma activities. Knowing this those who are now on the verge of conduct of dharma ; those jivas knowing the practices of householder dharma and Muni dharma ; according to one’s own capability they engage in practicing dharma.

-          With such practice Kashaya gets weakened; as a result they do not suffer the miseries of Kugati and attain pleasures of sugati. And with such practice the nimitta of Jina faith remains; there the attainment of Tattva gyan may also happen if possible.

-          Those jivas who practice charananuyoga being Tattva Gyani , for them all these conducts appear  in accordance with own Veetrag bhava. With attainment of  partial or complete detachment such state occurs to Shravak or Muni since it has nimitta-naimittik relationship – knowing this, recognising the specifics of shravak and muni dharma , in accordance with own veetrag bhava, they practice dharma suitably. There the fraction of veetragata attained is known to be useful while the fraction of raga which remains is known to be despicable. The complete veetragata is believed to be supreme dharma.

-          Such is the objective of charananuyoga.

The objective of Dravyanuyoga

In dravyanuyoga with the narration of dravyas and tattvas the jivas are made to engage in dharma. Those jivas who do not recognise the dravyas and tattvas, do not know self-others differently, they are shown their natures by means of praman-naya etc., means-example-arguments etc. so that they could realise them. By such practice the eternal ignorance gets eliminated; other imaginary tattvas etc. of other faiths appear to be Mithya,  then jina faith gets realised and if the practice of recognising its bhava is continued then soon tattva gyan is attained.

Those jivas who have attained Tattva gyan, if they practice the Dravyanuyoga then in accordance with own shraddhan, all description get realised. For example- if someone learnt a science, if he keeps practicing it then he remembers it, if not then he forgets it; in the same way he attained Tattva gyan, if he keeps practicing Dravyanuyoga describing it then the Tattva gyan remains, otherwise he forgets it. Or if the Tattva gyan was attained in brief, it gets clearer by means of different logic, means, example etc. and then the weakness would not remain. By such practice with reduction of raga etc. the Moksha is attained soon.

Such is the objective of Dravyanuyoga.

Procedures for discourse of Anuyogas

Now in these Anuyogas how the discourse is imparted, is described-

The procedure for oration of Prathamanuyoga

In Prathamanuyoga the original stories are described as it is and depending upon context the discourse is also as it is, some of it  is in accordance with the thoughts of the author, but the objective is not different.

Its example- in the Kalyanaks of Tirthankara Devas, Indra came- this story is true. There Indra worshiped, that is described; but Indra had worshipped in different way and here author had written the worship in a different way, but the objective of worship is not different. 

In the same way where there is mutual discussion between people; their words were different, here author has told in different way, but the objective is the same.

The names of town-forest-war etc. are written as it is but their description may be less or more in accordance with the objective, in the same way know elsewhere. 

In the same way the contextual story is also written by author in his own way . For example – in Dharma Pariksha the story of fools was written, but the same story was told by ManoVeg – such rule is not there. Only some story describing the foolishness was told- such intent is served. Know the same elsewhere.

Here someone says- Telling unreal is not possible in Jain Shastra.

Its reply- Unreal is that which describes the objective other than what was intended. For example- someone was told- you tell thus, but he did not tell those words, but with the same objective he told different words, then he is not called liar- know thus.

For example there is tradition of describing as it is and someone had done contemplation of detachment in several ways , by writing all the granth would have become huge and with not writing anything the bhava would not have been revealed; hence in the description of detachment depending upon own thoughts , the descriptions are made serving detachment only ; narrations serving raga are not made, there the objective did not change ; hence it is not called unreal. In the same way know elsewhere.

In Prathamanuyoga, whichever is primary, that is served.

For example someone had carried out Upavas , its fruition was limited but with that other dharma manifestations were attained hence specifically higher state was attained. There that is described as the fruition of Upavas only. Know the same elsewhere.

For example someone practiced the vows of sheel etc. rigidly, recalled Namokar Mantra and practiced other dharma rituals, his misery was resolved and glory occured ; there he did not get fruition as expected, but due to fruition of some other karma the results were attained. Even then they are described as the results of sheel etc.  In the same way some one did some pap , he did not get fruition in accordance with it, due to fruition of some other karma he attained lowly gati or he suffered misery, they are narrated as the result of that pap, know the same elsewhere.

Here someone may say- narrating such false results is not proper; how such description can be accepted?

Its answer- For the benefit of ignorant jiva who do not engage in dharma and are not afraid of pap without knowing its effect, such description is made. It would be lie when the result of dharma is told as that of pap and result of pap is told as that of dharma but it is not so.

For example- ten people join to do some work, if it is said to be done by even one person in Upachar sense then there is no fault. Just as father etc. had done some work , from aspect of family if it said to have been carried out by son etc. then there is no fault. In the same way with lot of Shubha and ashubha activities some result was attained if in upachar sense it is called as result of one Shubha and ashubha deed, then there is no fault. Or if result of some other Shubha and ashubha deed is said to be result of another Shubha and ashubha deed in upachar sense then there is no fault.

In the discourse somewhere the description is that of Vyavahara, somewhere that of Nishchaya. Here upachar form Vyavahara is narrated, but that should not be believed to be hierarchical. The hierarchical description is made in Karananuyoga, that one should know from there.

In Prathamanuyoga with fulfilment of some part of dharma, the complete dharma is said to have been fulfilled in upachar sense.

For example – Those jivas who did not have doubt-desire etc. , they are said to have attained Samyaktva. But by not having doubt-desire in one deed alone the Samyaktva is not attained; Samyaktva is attained due to Tattva shraddhan but just as the Upachar of Nishchaya Samyaktva in Vyavahara samyaktva has been carried out, in the same way in some  part of Vyavahara samyaktva , complete Vyavahara Samyaktva has been accepted in upachar sense. In this way the Samyaktva is said to be attained with Upachar.

By knowing some part of Jain Shastra , one is said to have attained Samyak Gyan but with Tattva Gyan devoid of doubt etc., it results in Samyak Gyan but here in Upachar sense the Samyak Gyan is said to have been attained like earlier.

And with some good conduct, the attainment of Samyak Charitra is said to have occurred; there the one who has accepted Jain Dharma and accepted some minor vow, he is called Shravak but Shravak is attained in fifth gunasthana but as before in Upachar sense he is called Shravak. In Uttar Purana Shrenik has been described as supreme Shravak; but he was Asanyat, still being Jain he is called thus. Know the same elsewhere.

In the same way those who accept MuniLing without Samyaktva and also transgress with dravya , even then they are called Muni ; actually Muni is attained in sixth gunasthana but as before in Upachar sense he is called Muni.

In Samosharan gathering the numbers of Munis has been told, there all were not Shuddha BhavaLingi Muni but since they are having Muni Ling hence all are called as Muni. Know the same elsewhere.

In Prathamanuyoga, even if someone carries out an unacceptable act with Dharma Buddhi, even then he is praised. 

For example- Muni VishnuKumar had resolved the crisis suffered by Munis which he did out of affection towards dharma, but by discarding Muni state, that act was inappropriate for him since such act is feasible in householder dharma and compared to that the Muni Dharma is higher ; there renouncing higher dharma he adopted lower dharma, that is inappropriate but from aspect of primacy of Vatsalya (affection) dharma Muni VishnuKumar has been praised. But using such deception it is not right for others to abandon higher dharma and accept lower dharma.

For example- The cowherd heated Muni with fire, which he did out of compassion, but the calamity faced should have been averted, in natural state the hardship of cold etc. is faced and by removing it  is treated as cause for rati (like) , whereas he is not supposed to do rati , therefore it results in calamity for them. For this reason those with rationality do not resolve the crisis of cold etc. but the cowherd , being irrational did this act out of compassion; hence he is praised- using this deception, it is not right to do deeds against the dharma practices.

For example – Vajrakaran King did not bow to Sinhodar king, he kept idol in his ring. But several Samyak Drishtis bow to the kings, there is no fault ; whereas by keeping idol in the ring results in disrespect. Such an idol is not proper and in this act there is flaw, but he did not have this knowledge and out of affection towards dharma and ‘I shall not bow towards others’- with such buddhi he did it. Hence he has been praised but with such deception others should not do such acts.

In the same way several people, for acquiring son etc., or elimination of disease, misery etc. have carried out worship at Chaityalaya, chanted Stotra etc., recalled Namokar Mantra but with such acts the guna of being without desire is lost; Nidan Bandh named Aart Dhyan is accrued, he had objective of pap only within self hence pap only gets  bonded.  But in spite of being affected with Moha, he did not worship KuDeva etc. which is cause for severe pap bandh, hence he is praised but with such deception others should not do dharma practice for worldly objectives. Know the same elsewhere.

-          In the same way the other narrations are there in Prathamanuyoga; which should be known rightly and one should not get deluded.

Procedure for oration of Karananuyoga

The way it was known in KevalGyan, accordingly  is the description of Karananuyoga.

Although in KevalGyan a lot was known, but of these the applicable for jivas are descriptions of karmas and Trilok etc. only . There also all their natures cannot be described; hence the way it can be described in words, so that its Bhava could be realised in the knowledge of chhadmastha , in such brief form it is narrated.

Here example- From aspect of bhavas of jiva, the Gunasthana are told, those bhavas being infinite forms form  cannot be described in words. There clubbing several bhavas into one, totally fourteen gunasthana are told. In the same way there are several ways for knowing the jiva , of them primarily fourteen margana have been narrated. In the same way Karma paramanu have infinite capabilities , clubbing several into one category, eight and 148 karma prakritis have been narrated. Similarly Trilok has several forms, out of them only main forms have been narrated. In the same way Praman has infinite divisions, there numerable three divisions and their 21 divisions have been narrated. Know the same way elsewhere.

In Karananuyoga although  the kshetra-kaal-bhava etc. of substance are indivisible, even so due to limited knowledge capability of chhadmastha, by imagining Pradesh-Samaya-Avibhag Pratichheda etc. their quantity  is narrated. There in one substance, dividing in terms of different gunas and paryayas they are described. In the same way although jiva-pudgala are different, even then by means of relationship, the divisions of Gati-Jati etc. generated by means of several dravyas are narrated as that of single jiva. In such descriptions the Vyavahara naya should be known as predominant since without Vyavahara, the vishesh cannot be known.  Some places the Nishchaya description is also found. For example the numbers of jiva dravya was narrated, there so many dravyas are existent only , thus it should be known.

Out of the narrations of Karananuyoga, several  are visible directly or through inference to the Chhadmastha and if it is not so then it should be accepted by Jina Order. For example – The coarse parayayas of jiva pudgala which are having long life in the forms of Manushya etc. paryayas or pot etc. paryayas have been narrated which can be directly observed or inferred. However from aspect of minute manifestation , the divisions of Gyan etc. and that of snigdha-rooksha ( oily-dry) have been narrated, which can be accepted by means of Jina order only. Know the same elsewhere.

In Karananuyoga the description is not in accordance with the activities of the chhadmastha ; only that of substances known in KevalGyan have been narrated. For example- several jivas contemplate of dravya etc. and practice Vrita etc. but internally they do not have samyaktva-charitra shakti ; hence they are called as Mithya Drishti Avrati and several Jivas are devoid of contemplations of dravya and vrita etc. who are engaged in other activities and due to sleep etc. they are devoid of thoughts but they have existence of Samyaktva etc. shakti ; hence they are called as Samyaktvi and Vrati.

In the same way some jiva has strong activity  of Kashayas but his internal shakti of Kashaya is weak hence he is called as weak Kashayi. In some other jiva the activity of Kashaya is less but internal Kashaya shakti is strong then he is called strong kashayi.

For example – Vyantar etc.  Devas, destroy the town etc. due to Kashayas even then due to their weak Kashaya shakti, they are said to have Peet (yellow) Leshya. On the other hand the ekendriya jivas are not seen to be doing acts of Kashaya, even then they have strong Kashaya shakti hence they have Krishna (black) Leshya.

In the same way the Devas of Sarvartha Siddhi engage in very little Kashaya even then due to having strong kashaya shakti they are said to have Asanyam. The fifth guanasthana jivas engage in lot of business- non celibacy etc. Kashaya activities, even then due to their weak Kashaya shakti they are said to have Desha Sanyam. Know the same elsewhere.

-          Similarly in some jiva the activities of mind-speech-body are seen to be quite less even then on account of shakti of attracting karmas, they are said to have strong Yog while in some other jivas the activities are seen to be more but due to weakness of shakti, they are said to have weak Yog.

-          For example Kevali was devoid of activities of travel etc. even then they are said to have strong Yog while two sensed jivas travel, even then they are said to have low Yog. Know the same elsewhere.

And somewhere somethings are explicitly not seen even then on account of presence of sookshma shakti, the things are said to be present. For example- The Munis do not have any activities pertaining to non-celibacy, even then till ninth gunasthana the Maithun (sex) Sangya has been told. Similarly Ahamindras do not have explicit reason for dukh but the fruition of Asata has been told. Similarly narakis do not have explicit reason for sukh but they are said to have fruition of Sata. Know the same elsewhere.

In Karananuyoga the description of Samyak Darshan-Gyan-Charitra etc. dharmas in Gunasthana etc. is carried out  from aspects of Upasham etc. of karma Prakritis, in accordance the sookshma shakti existent there. Similarly the description of Jivas subject of Samyak Darshan etc. is carried out along with their sookshma divisions etc.

Now if some one attempts to act in accordance with Karananuyoga then it is not possible; since in Karananuyoga the objective is that of imparting knowledge of the reality ; not that of engaging in conduct . Hence if the jiva acts in accordance with Charananuyoga etc., then the deed is automatically attained . For example – if jiva wishes to attain Upasham etc. of karmas then how to do it? Self should engage in deciding upon the Tattvas etc. and then with that automatically Upasham etc. samyaktva are attained. Know the same elsewhere.

Within one Antar Muhurta jiva drops from eleventh gunasthana and becomes Mithya Drishti sequentially. Later climbing up he attains Keval Gyan but the sookshma bhava of such Samyaktva etc. are not visible to buddhi ; hence one should know it as it is in accordance with Karananuyoga but act in accordance with the buddhi for the benefaction of self.

Somewhere in Karananuyoga also the narration is with the primacy of preachment but it should not be accepted absolutely like that. For example- The means of Himsa etc. are called KuMatiGyan ; the shastra practice of other faiths is called KuShrutaGyan; seeing bad and not seeing good is called Vibhang Gyan; there it has been told thus in preachment for abandoning these. Hierarchically all gyan of Mithyha Drishti are KuGyan only; all gyans of Samyak  Drishti are SuGuan. Know the same elsewhere.

In the same way if somewhere coarse description is made, it should not be accepted hierarchically.

For example- the circumference is told as three times that of diameter  but in sookshmata (fineness) , it is slightly more than three times . The same should be known elsewhere.

In the same way somewhere the oration is from aspect of primacy which should not be accepted in every way .

For example- Mithya Drishti and Sasandan Gunasthana jivas are called as Pap Jivas; Asanyat etc. gunasthana jivas are called punya jiva, that is told from aspect of primacy. Hierarchically both  have punya-pap bhavas as applicable . Know the same elsewhere.

-          Similarly other types are seen , they should be known wherever possible.

In this way the procedure for narration of Karananuyoga was described.

Continued…..

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…..