MokshaMargPrakashak …35

 

Reconciliation  of various characteristics of Samyaktva

Here question is generated- You speak of the rule of shraddhan of seven tattvas, that is not applicable since somewhere you tell the shraddhan of self different from others itself as ‘Samyaktva’. In Samaysar there is Kalash which says-

“ Observation of this soul different from other dravya itself is ‘Samyak Darshan’ as a rule; hence renouncing the progeny of nine tattvas , we should have just one soul. “

And somewhere ‘ the Nishchaya of one Atma alone is called as Samyaktva.’ In Purushartha Siddhi Upaya there is such verse only which means the same.

Hence with shraddhan of jiva-ajiva or only jiva Samyaktva is attained; if the rule was of shraddhan of all seven then why would it have been written thus?

Its answer- Your Shraddhan of being different from others is without the shraddhan of asrava etc. or with them?

If it is without them then without shraddhan of Moksha, for which objective, you make such efforts. Without shraddhan of Samvar-Nirjara, why do you make efforts for engaging upayoga within own nature being free of ragas? Without shraddhan of asrava-bandh why do you renounce the previous state? Hence without shraddhan of asrava etc., shraddhan of self and others is not feasible and if it is with shraddhan of asrava etc. then automatically it results in the rule of shraddhan of seven tattvas.

If Nishchaya (Samyak Darshan) is that of soul alone then without shraddhan of other being other form, the shraddhan of soul is not attained. Hence with shraddhan of ajiva only the shraddhan of jiva is attained. In the same way prior to that the shraddhan of asrava etc. is also attained; hence here also the rule of shraddhan of seven tattvas only should be known.

Without shraddhan of asrava etc., the shraddhan of self-others or that of only soul is not true, since soul is dravya which is accompanied with Shuddha-ashuddha paryayas. Hence just as without observation of thread, the cloth cannot be observed; in the same way without recognising Shuddha-ashuddha paryayas, shraddhan of atma dravya is not attained. The recognition of Shuddha-ashuddha state is carried out with recognition of asravas etc. and without shraddhan of asrava etc., the shraddhan of self-others or just soul alone is not meaningful, since with or without shraddhan – self is self only  and other is other only. If the shraddhan of asrava etc. is there then by elimination of asrava-bandh with  means of samvar-nirjara, he attains Moksha state.

There the shraddhan of self-others is being carried out with  the same objective; hence along with  the shraddhan of asravas etc., the knowledge of self-others or that of self alone is meaningful.

There question- If it is so then in shastras the shraddhan of self-others or that of soul alone is called as Samyaktva and meaningful. Renouncing the progeny of nine tattvas, be one soul only- this was told; why so?

Its solution- The one who is having true shraddhan of self-others  or that of soul, he does have shraddhan of seven tattvas also. And the one who has true shraddhan of seven tattvas, he does have shraddhan of self-others or that of soul for sure. -Knowing such mutual concomitance, the shraddhan of self-others or that of soul alone is called as samyaktva.

With this deceit if someone knowing the self-others in samanya form or knowing the soul he believes to be kritakritya (one who has attained objective) , then it is his delusion since it is told-

“ Samanya without Vishesh is like horns of donkey”.

Therefore with the Vishesh of meaningful asrava etc., the shraddhan of self-others or that of soul is advisable. Or with shraddhan of seven tattvas, for eliminating ragas etc. he contemplates of the other dravyas as being different or he contemplates of soul alone; with that his objective is met; hence primarily the differentiating knowledge or atma gyan is called meaningful.

Without tattvartha shraddhan knowing all is not meaningful since objective is to eliminate ragas etc., there without shraddhan of asrava etc. this objective is not realised, then just knowledge alone increases the pride only; the ragas are not relinquished, then how will his objective be met?

And it is told to abandon the progeny of nine tattvas, there earlier with the contemplation of nine tattvas Samyak darshan is attained, later for attaining Nirvikalpa state, it was desired to abandon the vikalpa of nine tattvas also, but the one who had not thought of nine tattvas earlier, how can he abandon the vikalpa of them? The other several vikalpas which are present with you, you should abandon them only. 

In this way in the shraddhan of self-others or that of soul alone, the dependence of shraddhan of seven tattvas is found; hence tattvartha shraddhan is characteristics of samyaktva.

Then Question- Somewhere in shastras ‘Shraddhan of Arahant deva- Nirgranth Guru- Dharma without Himsa is called Samyaktva’, how is it ?

Its answer- With shraddhan of Arahant Deva etc., the shraddhan of Kudevas etc. is abandoned hence the Graheet Mithyatva gets eliminated, from this aspect  it is called Samyaktva . It is not absolute characteristics of Samyaktva since such shraddhan is also entertained by Dravya Lingi Muni etc. who are Mithya Drishti adopter of Vyavahara Dharma.

Or just as with AnuVrita-MahaVrita whether Desh Charitra- Sakal Charitra is attained or not, but without adopting AnuVrita-MahaVrita Desh Charitra- Sakal Charitra are absolutely not possible; hence Vritas are known as necessary means and with the Upachar of knowing the means as the result, they are called Charitra . In the same way with shraddhan of Arahant Deva etc. whether Samyaktva  is there or not, but without shraddhan of Arahant etc. the ‘Tattvartha shraddhan form samyaktva’ is never attained. Hence knowing the shraddhan of Arahant etc. as necessary cause, with upachar of means in the result, this shraddhan is called as Samyaktva . For this reason it is called as Vyavahara Samyaktva.

Or, the one who has Tattvartha Shradddhan, he necessarily has true shraddhan of form of Arahant etc. Without Tattvartha Shraddhan  if he may have  shraddhan of Arahant etc., but that shraddhan is without recognition of true form. And the one who has true shraddhan of form of Arahant etc , he necessarily has Tattva shraddhan also  since with recognition of form of Arahant etc. the recognition of Jiva-Ajiva-Asrava etc. is attained. In this way knowing them to be mutually indispensable, in some places the shraddhan of Arahant etc. is called Samyaktva.

Here Question- Although Narak etc. Jivas do not have Vyavahara of Deva-Kudeva etc. even then they do have Samyaktva; hence with attainment of Samyaktva, the shraddhan of Arahant etc. is surely existent – such a rule is not possible.

Its answer- In the shraddhan of seven tattvas, the shraddhan of Arahant etc. is implied since in Tattva Shraddhan the Moksha Tattva is considered supreme. That Moksha Tattva is characteristics of Arahant-Siddha. The one who considers the characteristics as supreme, he would consider its goal also to be supreme; hence they were only considered as supreme; other were not considered, that only implies shraddhan of deva.

And cause for Moksha are Samvar-Nirjara; hence they are also considered as supreme and the holder of samvara-Nirjara are primarily Munis; hence Munis are considered as supreme; others were not considered, that only implied shraddhan of Guru. And the bhava without ragas etc. only is Ahimsa, that only is considered as venerable; others are not considered, that only constituted shraddhan of dharma.

In this way in Tattva shraddhan the shraddhan of Arahant Deva etc. is implied.

Or the nimitta due to which he attains Tattvartha Shraddhan, with that nimitta he attains shraddhan of Arahant deva etc. also; hence in samyaktva there is rule of shraddhan of devas etc.

Then question – Several jivas carry out shraddhan of Arahant etc., their qualities are recognised but they do not attain tattva shraddhan form samyaktva; hence the one who has true shraddhan of Arahant etc., he should have tattva shraddhan also – such rule is not possible.

Its reply- The one who knows the 46 etc. qualities of Arahant etc. without tattva shraddhan, he knows the qualities based upon paryaya but he does not recognise them as differently as that possible in jiva-pudgala hence he does not have true shraddhan also. Since without recognising the category of jiva-ajiva, he does not recognise the soul dependent qualities of Arahant etc. different from body dependent qualities. If he knows them then he would surely know own soul to be different from other dravyas.

Hence in Pravachansar it is told that – “ The one who knows the Arahant by his dravya-guna-paryaya, he knows his own soul; his moha gets destroyed.”

Therefore, the one who does not have shraddhan of Jivas etc. Tattvas, he does not have true shraddhan of Arahant etc. also and without the shraddhan of Moksha etc. Tattvas, he does not realise the glory of Arahant etc. truly. From aspect of worldly miracles etc. he knows the Arahant, from tapas etc. he knows Guru, and from Ahimsa of other jivas he knows the greatness of dharma but these bhavas are dependent upon others since with bhavas dependent upon soul only, the nature of Arahant etc.  is known upon attainment of Tattva shraddhan only. Hence the one who has true shraddhan of Arahant etc. he definitely has Tattva shraddhan- know thus as the rule.

-          Thus the characteristics of Samyaktva  were indicated.

Here question- The characteristics of Samyaktva have been described as true tattva shraddhan or shraddhan of self-others or shraddhan of atma or shraddhan of deva-guru-dharma and the mutual unity of these characteristics was also shown; that is now known, but what is the purpose of describing characteristics differently?

Its reply- These four characteristics are described, in them by accepting one characteristics with true Drishti , all four characteristics get accepted, even then considering the main objectives differently, the characteristics have been described differently-

Where Tattvartha shraddhan is called as characteristics, there the objective is that with recognition of these tattvas one could have shraddhan of the true nature of substance as well as that of own benefit-loss, so that he could proceed in Moksha Marg.

Where the shraddhan of self-others differently has been told as the characteristics, there that shraddhan is called as the prime characteristics by which the objective of Tattvartha shraddhan is established. The purpose of shraddhan of jiva-ajiva is to have shraddhan of self-others differently. The purpose of shraddhan of asarava etc. is to renounce ragas etc.; there with different shraddhan of self-others the shraddhan of not having ragas in other dravyas is produced- the objective of such tattvartha shraddhan is established with the shraddhan of self-others being different, hence this characteristics is called as prime.

Where shraddhan of soul is called characteristics, there the purpose of shraddhan of self-others differently is merely to know oneself. With knowledge of self, even the vikalpa of others is not meaningful- thus with primacy of original objective, atma shraddhan is called as prime characteristics.

And where shraddhan of Deva-Guru-Dharma is called as characteristics, there primacy is that of external means  since shraddhan of Arahant Devas etc. is means for true tattvartha shraddhan and shraddhan of Kudevas etc. is cause for imaginary tattva shraddhan – thus with primacy of external reason, abandoning shraddhan of Kudeva etc., for promoting  shraddhan of Sudeva etc., the shraddhan of Deva-Guru-Dharma is called as prime characteristics.

In this way with primacy of different objectives, different characteristics have been described.

Here Question- Out of the four characteristics described here, which one should be adopted by this jiva?

Its reply- With Upasham of Mithyatva Karma, the misconception gets relinquished ; there all the four characteristics are found simultaneously.

From aspect of contemplation, primarily he considers the Tattvarthas sometimes or carries out differentiating knowledge of self-others or takes care of own nature only or considers the form of Devas etc.

In this way different considerations occur in Gyan but in shraddhan everywhere mutual dependence is seen. When consideration of Tattvas is carried out then it is done with the intent of differentiating knowledge etc. and when differentiating knowledge is carried out then it is done with intent of contemplations  of Tattva etc. In the same way elsewhere also mutual relationship is present; hence in the shraddhan of Samyak Drishti, all four characteristics are adopted.

And where Mithyatva is under fruition – he is having misconception; for him these characteristics appear apparent and not real. He believes in the Jivas etc. tattvas of Jina faith, does not believe in others; he learns their name- divisions etc. – such Tattvartha shraddhan exists  but he does not have shraddhan of their true bhava.

He does talk about differentness of self-others, contemplates also of the same, but just as – in paryaya there is spirit of oneness and there is spirit of otherness in clothes etc.; he does not have oneness with  soul and otherness in body etc. Though he contemplates of soul in accordance with the jina dictums but he does not have shraddhan of self in the realisation form.

Other than Arahant Devas etc. he does not have faith in other KuDeva etc., but does not have shraddhan by recognising their true natures.

Such apparent characteristics are experienced by Mithya Drishti – of these some are  present and some are absent  and their differences are also possible.

-          In these apparent characteristics it is possible that firstly he has Shraddhan of Devas etc. and then that of Tattvas, later he contemplates of self-others and lastly contemplation of only soul is carried out- with such sequence if he makes efforts then attaining true traditional Moksha Marg, some jiva may attain Siddha state also.

On the other hand breaking this sequence, the one who does not have any decision regarding the form of Devas etc. and with the strength of intelligence he engages in Tattva contemplation etc.; therefore knows self as Gyani, or does not engage his Upayoga in Tattva contemplations and remains gyani with differentiating knowledge of self-others, or does not decide of self-others and considers self to be Atma Gyani – all these are talks of wisdom, means of pride Kashaya; they are meaningless.

Hence the jiva who wishes to do something good for self, till he does not attain true Samyak darshan, till then he should adopt these in the sequence only.

The same is told- firstly by accepting order or with some examination give up the faith in KuDeva etc. and engage in shraddhan of Arahant Devas etc.; since with such shraddhan the Graheet Mithyatva gets eliminated and nimitta of KuDevas etc. who obstruct the Moksha Marg is also dispelled. Nimitta of Arahant Devas etc. who assist in Moksha Marg is attained ; therefore firstly have shraddhan in Devas etc.

Later contemplate upon the Jivas etc. tattvas as told in Jina faith; learn their names characteristics, since with such  practices the Tattvartha shraaddhan is attained.

Subsequently the differences of self-others as felt should be considered continuously since with such practice the differentiating knowledge is attained. Later for developing oneness with own soul keep considering own nature, since with such practice the soul  experience is attained.

In this way sequentially by adopting these, later engage upayoga sometimes in the consideration of Devas etc., sometimes in tattva contemplations, sometimes that of self-others and sometimes in that of own soul – with such practice the Darshan Moha keeps weakening, then possibly true Samyak Darshan gets attained.  But there is no such  rule; some jivas may have some strong  obstruction in between and  then Samyak Darshan may not be attained, but primarily lots of jivas attain the objective with this sequence; hence adopt them this way.

Just as- the one desirous of son makes efforts for marrying etc., later several people attain son  surely; some may not get also, but the effort is this way only; in the same way the one desirous of Samyak Darshan ensures the availability of the means, later several jivas attain samyaktva for sure; some may not attain also but he should make efforts to the extent possible.

-          In this way the characteristics of Samyaktva were described.

Here question – Several  characteristics of Samyaktva were told but of them you called Tattvartha Shraddhan as primary, what is the reason for it?

Answer- The dim-witted do not feel the explicit objective in other characteristics and get deluded, whereas in this characteristics of Tattvartha shraddhan, the explicit objective is felt without confusion; hence this characteristics is kept primary.

The same is elaborated- In the shraddhan of ‘Deva-Guru-Dharma’ the dim-witted may feel that ‘ believe in Arahant Devas etc. and not others; this alone is Samyaktva’ . Here the cause-effect relationship of Jiva-ajiva and bandh-moksha is not realised due to which the objective of Moksha Marg is not fulfilled and without the shraddhan of Jivas etc., being satisfied with this shraddhan alone, believes self to be having Samyaktva. He merely entertains dwesha with respect to Kudeva etc. and does not make efforts for relinquishing  other ragas etc.  – such delusion is generated.

In the shraddhan of self-others the dim-witted feels that knowledge of self -others alone is effective and with that Samyaktva is attained.

There without realisation of the form of Asravas etc.,  the objective of Moksha Marg is not met and without shraddhan of  Asrava etc., with this knowledge alone being satisfied, believes self to be having Samyaktva  and being promiscuous he does not make efforts to give up ragas etc- such delusion is generated.

In Atma Shraddhan the dim-witted feels that contemplation of soul alone is effective and Samyaktva is attained with it only. There the differences of jiva-ajiva and forms of asravas etc. are not realised, therefore the objective of Moksha Marg is not met and without knowing difference of jiva etc. and nature of asravas etc., with this consideration only believes self to be having Samyaktva and being promiscuous does not make efforts to relinquish ragas etc. – such delusion is generated to him.

-          Knowing this, these characteristics were not made primary.

And in Tattvartha shraddhan characteristics, the shraddhan of jiva-ajivas and asravas etc. are  inherent ; there the forms of all are properly realised, then the objective of Moksha marg is served.

-          With such shraddhan he attains Samyaktva but he does not remain satisfied with it. With shraddhan of asravas etc., he makes efforts for Moksha relinquishing ragas etc. and he does not get deluded.

Therefore Tattvartha Shraddhan characteristics is kept as primary.

Further in Tattvartha shraddhan characteristics the shraddhan of Devas etc., shraddhan of self-others and shraddhan of soul is inherent – this is felt even by the dim-witted. While in other characteristics the presence of Tattvartha shraddhan is felt only by specifically intelligent people; not realised by dim-witted; hence Tattvartha shraddhan characteristics is made primary.

Or to Mithya Drishti these are merely apparent, there the consideration of Tattvarthas is cause for immediate elimination of misconceptions; other characteristics are not immediate cause for it and they could even become  cause for misconception also.

Therefore knowing it to be best in every possible way,  the shraddhan of Jivas etc. Tattvartha without misconception is characteristics of Samyaktva  - this is directed.

In this way the characteristics were directed – in whichever soul such characteristics are found, that should be having Samyakvta.

Continued…..