MokshaMargPrakashak …36

 

Divisions of Samyaktva and their forms

Now the divisions of Samyaktva are described-

Firstly from aspect of Nishchaya-Vyavahara the divisions are described-

Shraddhan form manifestation of soul without misconception is Nishchaya Samyaktva, since this is true form of Samyaktva; there True meaning is called as Nishchaya.

The causal form shraddhan for the shraddhan without misconception is Vyavahara Samyaktva since here the Upachar of cause into effect has been carried out, here the name of Upachar only is Vyavahara.

The Samyak Drishti Jiva has true shraddhan of Deva-Guru-Dharma etc., with their nimitta his shraddhan lacks misconception; hence the shraddhan without misconception is the Nishchaya Samyaktva while the shraddhan of Deva-Guru-Dharma etc. is Vyavahara Samyaktva.

In this way at the same time , both Samyaktva are existent.

For the MithyaDrishti jiva the shraddhan of Deva-Guru-Dharma etc. is apparent only since his shraddhan does not have lack of misconception; therefore the Nishchaya Samyaktva is absent only and Vyavahara Samyaktva is also apparent only. Although he has shraddhan of Deva-Guru-dharma etc., but it has not become real cause for eliminating the  misconception. Without the cause, the Upachar is not possible; hence from aspect of real cause the Vyavahara Samyaktva is also not possible for him.

Or, the shraddhan of Deva-Guru-Dharma etc. which is existent with him, that is traditional cause for  shraddhan without  misconception. Although it is not rule form cause but it is cause form primarily hence the upachar of cause into effect is possible. Therefore form aspect of primary traditional cause, the Mithya Drishti is also having Vyavahara Samyaktva.

Here Question- In several shastras the shraddhan of Deva-Guru-Dharma and Tattva shraddhan has been called Vyavahara Samyaktva and the shraddhan of self-others or shraddhan of just of soul alone is called Nishchaya Samyaktva, how is that?

Its answer- In shraddhan of Deva-Guru-Dharma, the primacy is that of manifestation. The one who  believes Arahant etc. as Deva etc. in manifestations and not others, he is called as having shraddhan of Devas etc. and in Tattva Shraddhan there is primacy of their thoughts. The one who contemplates of the Jiva etc. Tattvas in gyan, he is called Tattva shraddhani . In this way the primacy is found.

These two are causes for Samyaktva to some Jiva and their existence is possible to Mithya Drishti also; hence they are called as Vyavahara Samyaktva.

In the shraddhan of self-others or the shraddhan of soul, the primacy is that of lack of misconception. The one who has differentiating knowledge of self-others or experiences own soul, he primarily does not have misconception; hence the BhedaGyani or Atma Gyani is called as SamyakDrishti.

The shraddhan of self-others or shraddhan of soul with such primacy is seen to be with Samyak Drishti only; hence they are called as having Nishchaya Samyaktva.

-          Such statements are from aspect  of primacy.

Hierarchically all four are only apparent to Mithya Drishti while to SamyakDrishti they are truly there. The apparent feeling is traditional cause without rule and the true ones are rule form  real cause. Therefore these four are called Vyavahara form – with  their nimitta the shraddhan attained without misconception is called Nishchaya Samyaktva- know thus.

Then question – In several shastras it is written that soul only is Nishchaya Samyaktva; rest is all Vyavahara, how is that?

Its answer- The shraddhan without misconception is  form of soul only. From buddhi of non-differentiation there is no difference between soul and samyaktva; hence soul only is called Samyaktva definitely. All others are nimitta alone for Samyaktva and by consideration of differentiation soul and samyaktva are said to be different; hence all others are called Vyavahara- know thus. 

In this way Samyaktva has two divisions of Nishchaya Samyaktva and Vyavahara Samyaktva .

From aspect of other nimitta etc. Samyaktva has ten divisions of Agya Samyaktva etc. which are described in Atmanushasan-

“ The Tattva Shraddhan attained based upon the Agya(order) of Jina is called Agya Samyaktva.

Know this- ‘ Jina Agya is praman for me ‘ – just this shraddhan alone is not samyaktva; accepting order is only cause form. Hence it is called as generated based upon  the Agya; hence firstly by accepting Jina Agya, the Tattva shraddhan attained later is AgyaSamyaktva.

-          With observation of such Nirgranth Marg the Tattva Shraddhan attained is Marg Samyaktva .

-          Such eight divisions are carried out from aspect of cause. The Tattva shraddhan  to the shruta Kevali is called as Avagadh (strong) Samyaktva and the Tattva Shraddhan to Kevali is called as Param Avagadh ( supremely strong) Samyaktva – such two divisions are made from aspect of accompaniment of gyan.

-          In this way Samyaktva has ten divisions.

Every where the form of Samyaktva  should be known as Tattvartha Shraddhan only.

In the same way Samyaktva has three divisions – 1. Aupashamik 2. Kshahyopashamik 3. Kshayik – these three divisions are from aspect of Darshan Moha.

Here Aupashamik Samyaktva has two divisions – Prathamopasham Samyaktva and Dwitiyopasham Samyaktva . The Samyaktva generated in Mithya Drishti GunaSthana by means of Upasham of Darshan Moha by means of Karan (labdhi) is called as Prathamopasham Samyaktva.

The difference is as follows- The beginningless Mithya Drishti has upasham of only one Mithyatva Prakriti since he does not have existence of Mishra Mohaniya and Samyaktva Mohaniya . When jiva attains Upasham Samyaktva then at the time of Samyaktva  he converts the paramanus of Mithyatva into those of Mishra Mohaniya and Samyaktva Mohaniya , thus the existence of three Prakritis get resulted. Therefore the beginningless Mithya Drishti has only existence of Mithyatva Prakriti which undergoes Upasham.

Whereas of the Mithya Drishti with beginning, some may have existence of three Prakritis and some may have that of just one. The one who had existence of three Prakritis produced at the time of Samyaktva, the one who has presence of all three is having presence of three. On the other hand whose Mishra Mohaniya and Samyaktva Mohaniya have undergone Udwelana ( dissipation), their paramanu have been  converted into Mithyatva form, hence he has existence of only Mithyatva . Therefore the Mithya Drishti with beginning has upasham of either three prakritis or that of one Prakriti alone.

What is Upasham? – By means of procedure of Antar-Karan  during the period of Anivrattikaran, the Nishek which were suitable for fruition were made to be absent; their paramanus were converted into Nishek form suitable for fruition at some other time and by means of Upasham procedure in Anivrattikaran – the Nishek which were suitable for fruition after that kaal – they were made to be incapable of fruition by means of Udeerana (premature fruition) in this kaal – they were processed thus.

In this way where the sovereignty is present, but fruition is not existent; that is called Upasham.

The Prathamopasham Samyaktva attained from Mithyatva is found in fourth to seventh Gunasthana.

And by appearing in Upasham Shreni in seventh gunasthana, the Upasham Samyaktva attained from kshayopasham samyaktva is called as Dwitiyopasham Samyktva.

Here by means of Karan, all the three prakritis undergo Upasham since they have sovereignty of all the three. Here also with Antar Karan procedure or Upasham Procedure – the attainment of absence of fruition is Upasham – here it is Dwitiyopasham Samyaktva  which is existent in 7^th to 11^th gunasthana. While falling some one may have the same in 6^th, 5^th or 4^th gunasthana also- know thus. 

In this way Upasham Samyaktva is of two types- this Samyaktva is pure like Kshayik in present kaal; it does have existence of opponent karma; therefore this Samyaktva remains for antarmuhurta kaal only, later darshan moha is under fruition- know thus.

In this way the form of Upasham Samyaktva is described.

Where fruition of Samyaktva mohaniya out of the three prakritis of Darshan Moha is present and other two are not under fruition, there kshayopasham samyaktva is existent. With completion of kaal of Upasham Samyaktva, this samyaktva is attained and MithyaDrishti (having beginning) attains it from Mithyatva Gunasthana or from Mishra Gunasthana .

What is Kshayopasham ? – Amongst the three prakritis of Darshan Moha, compared to the  anubhag(intensity) of Mithyatva, its infinitesimal fraction is that of Mishra Mohaniya and Its infinitesimal division is that of Samyaktva Mohaniya . This Samyaktva Mohaniya Prakriti is DeshGhati , with its fruition also the Samyaktva does not undergo ghat (destruction). Which causes some impurity but does not cause complete ‘ghat’, that is called as desh-ghati.

Where the Nisheks of Mithyatva and Mishra Mithyatva suitable for fruition at the present kaal undergo nirjara without fruition should be known as ‘kshaya’ ; the presence of Nisheks of same suitable for fruition in future kaal only is Upasham  and the fruition of Samyaktva Mohaniya is present- such state is called as Kshayopasham ; therefore the tattvartha shraddhan with some impurity is called as Kshayopasham Samyaktva .

Here the presence of impurity is known in hierarchical form to Kevali only; for example it is described as chal-mal-agadh state. There in Vyavahara sense the realisation of Devas etc. is there, but these Arahant Devas etc. ‘ this is mine’, ‘this belongs to other’ such bhava is ‘chal’ ( not firm). Where doubt etc. mal (impurity) is present that is impure. ’This shatinath is karta of peace’ such bhava , is agadh-ness- such examples are shown in Vyavahara sense, but are not rule form.

In Kshayopasham Samyaktva  the mal (impurity) present as a rule form is known to Kevali only. But know this- there is some  impurity in his tattvartha shraddhan; hence this samyaktva is not pure. This kshayopasham samyaktva has only one kind, there are no divisions.

The only additional thing  is – when ready for attaining Kshayik Samyaktva, when he destroys Mithyatva Prakriti in antar muhurta kaal, then there is existence of two prakriti, later he destroys Mishra Mohaniya also, then the existence of samyaktva mohaniya only remains. Later till he does not carry out kandak-ghat etc. activities of Samyaktva Mohaniya, till then he is called as ‘KritaKritya Vedak Samyak Drishti’ .

There this Kshyopasham Samyaktva only is named as Vedak Samyaktva. Where names are described with primacy of Mithyatva or MishraMohaniya, there Kshayopasham name is used and where the primacy is that of Samyaktva  Mohaniya, there Vedak name is used- thus two names are namesake; there is no difference in form. And this Kshayopasham Samyaktva is found from 4^th to 7^th gunastahana.

In this way form of Kshayopasham Samyaktva is described. 

And with complete destruction of all nisheks of three Prakritis of Darshan Moha, extremely pure tattvartha shraddhan results which is Kshayik Samyaktva. In 4^th  etc. gunastahanas somewhere the Kshayopasham SamyakDrishti attains it.

 How is it attained? This is told- Firstly he carries out three karan, there the paramanus of Mithyatva are converted into MishraMohaniya and Samyaktva Mohaniya form and Nirjara is carried out- thus the existence of Mithyatva is destroyed. Then paramanus of MishraMohaniya are converted into Samyaktva Mohaniya form along with Nirjara – thus MishraMohaniya is destroyed. And the nisheks of samyaktva mohaniya get dissipated after fruition, if their sthiti (duration) is long then with sthitikandak etc. it is reduced. When sthiti is Antarmuhurta only then he is KritaKritya Vedak Samyak Drishti; later sequentially with destruction of these nisheks he gets to be Kshayik Samyak Drishti.

In the absence of opponent karma, it is pure and with the absence of Mithyatva  form affliction it is Veetrag. It does not get destroyed after generation, its existence remains till Siddha state.

In this way the form of Kshayik Samyaktva is described.

-          Thus Samyaktva has three divisions.

Anantanubandhi Kashaya-  Upon attainment of Samyaktva, the Anantanubandhi Kashaya has two states- either aprashasta ( non auspicious) Upasham takes place or Visanyojan ( transformation) takes place.

The Upasham carried out with Upasham procedure by means of Karan is called Prashasta (auspicious) Upasham and the lack of fruition is called as Aprashasta (non auspicious) Upasham. Anantanubandhi does not undergo Prashasta Upasham at all while other Prakritis of Moha undergo them and this one can undergo only Aprashasta Upasham.  By means of three Karan, the transformation of paramanus of Anantanubandhi into other Prakriti of CharitraMoha is carried out and its sovereignty is destroyed- this is called Visanyojan.

In Prathamopasham Samyaktva the Anantanubandhi has Aprashasta Upasham only and attainment of Dwitiyopasham Samyaktva occurs only after Visanyojan of Anantanubandhi only-  such rule is quoted by some Acharya and some do not accept it.

In Kshayopasham Samyaktva some jiva has Aprashasta Upasham of Anantanubandhi or someone may have Visanyojan. The Kshayik Samyaktva is attained only after Visanyojan of Anantanubandhi is attained first- know thus.

Here this is to be noted – If the Upasham and Kshayopasham Samyaktvi has carried out Visanyojan of Anantanubandhi apriori due to which its existence has been destroyed, and if he comes again into Mithyatva then he again bonds with Anantanubandhi and its existence is revived again, but the kshayik Samayak Drishti does not return to Mithyatva hence he does not attain sovereignty of Anantanubandhi again.

Here question- Ananatanubandhi is Prakriti of Charitra Moha which destroys Charitra. How can it destroy Samyaktva ?

Its answer- With fruition of Anantanubandhi, the manifestations of anger etc. take place, the Atattva shraddhan does not take place, hence Anantanubandhi destroys charitra only; does not destroy Samyaktva; hence in reality it is thus only. But with fruition of Anantanubandhi the type of anger etc. that are produced; those anger etc. are not present upon attainment of Samyaktva – such nimitta-naimittik relationship is found.

Just as – the destroyer of Trasa condition is Sthavar Prakriti only, but with  being Trasa, the fruition of Ekendriya Jati Prakriti also does not take place; hence if in Upachar sense ekendriya prakriti also is called as destroyer of Trasa condition then there is nothing wrong. In the same way the destroyer of Samyaktva is Darshan Moha but upon attainment of Samyaktva, the fruition of Anantanubandhi Kashaya also does not take place; hence in Upachar sense if Anantanubandhi is also called as destroyer of Samyaktva then there is nothing wrong.

Then question again- Anantanubandhi also destroys Charitra only hence with its destruction one should say that some  Charitra is attained. Why is it called Asanyam in Asanyat Gunasthana?

Its reply- The divisions of Anantanubandhi etc. are not in respect of weak or strong Kashaya since in spite of weak or strong Kashaya being experienced by Mithya Drishti, the fruition of Anantanubandhi etc. all four occurs simultaneously; their the best spardhaks of all four are said to be equal.

However- Along with Anantanubandhi the type of strong fruition which occurs of Apratyakhyan etc., the same is not there upon destruction of Anantanubandhi; in the same way along with fruition of Apratyakhyan the type of fruition which is there of Pratyakhyan-Sanjwalan, the same is not there in its absence. Further with presence of Pratyakhyan the type of fruition of Sanjwalan is not same as that with only fruition of Sanjwalan ( without Pratyakhyan).

Therefore with absence of Anantanubandhi, some weakness of Kashayas does occur but it is not such that its can be categorised into the five divisions of Charitra, since Kashaya has innumerable Lok Praman Sthan (divisions); in them from beginning Sthan to the later Sthan everywhere the weakness is seen, but in Vyavahara these Sthans have three categories-

1.      From the beginning most of the Sthan are called as Asanyam Form

2.      Then  later several are called as Desh Sanyam form

3.      Then later several are called Sakal Sanyam form.

There, from 1^st gunasthana to 4^th gunasthana the Sthan of Kashaya, all belong to that of all Asanyam only; hence in spite of weakness of Kashayas they do not get called Charitra (Sanyam).

Although in reality the reduction of Kashaya  is part of Charitra (Samyaktva Acharan Charitra ) even then such reduction of Kashayas in Vyavahara where either Shravak Dharma or Muni Dharma gets adopted, there only Charitra gets called as Sanyam Acharan Charitra but in Asanyat Gunasthana such reduction of Kashaya does not take place, hence it is called as Asanyam.

With Kashaya being less or more, just as in Pramatta etc. Gunasthanas, everywhere it is called Sakal Sanyam; in the same way in Mithyatva etc. Guanasthanas till Asanyat, it is called as Asanyam ; everywhere Asanyam should not be known to be equal.

Then Question – Anantanubandhi does not destroy Samyaktva then with its fruition how does  one gets corrupted from Samyaktva and attains Sasadan Gunasthana?

Its answer- Just as some Manushya has been afflicted with strong disease cause of loss of Manushya Paryaya, then that disease is called as eliminator of Manushya Paryaya. With elimination of Manushya Paryaya the Deva etc. paryaya are attained, that did not happen in sick state, there the Ayu was that of Manushya only, in the same way the fruition of Anantanubandhi appeared which was cause for destruction of Samyaktva for the Samyaktvi, that is called Sasadan destroyer of Samyaktva, but with absence of Samyaktva the Mithyatva which is attained, that did not happen in Sasadan and here the Kaal is that of Upasham Samyaktva only- know thus.

In this way the states of Anantanubandhi-foursome occurs upon attainment of Samyaktva ; hence with Upasham etc.  of seven Prakriti also  attainment of Samyaktva occurs.

Then question- The samyaktva margana has six divisions, how are they?

Its reply- Samyaktva has three divisions only and absence of Samyaktva form Mithyatva is there; the Mishra(mixed)  bhava of both is Mishra. The destroyer of Samyaktva is Sasadan. In this way with Samyaktva Margana, six divisions have been  described for the Jiva.

Here someone may say- [Under Samyaktva Margana] Being corrupted from Samyaktva  if one comes to Mithyatva, then he should be called Mithyatva-Samyaktva?

Its answer- This is untrue since Abhavya also has presence of Mithyatva under Samyaktva  Margana and calling it Mithyatva-Samyaktva itself is incorrect; just as in Sanyam Margana Asanyam is told; in Bhavya Margana Abhavya is told; in the same way in Samyaktva-Margana Mithyatva is told, but Mithyatva is not a division of Samyaktva.

Considering from aspect of Samyaktva several jivas have absence of Samyaktva and Mithyatva is present there- for indicating such meaning in Samyaktva Margana Mithyatva is told; in the same way Sasadan and Mishra are not divisions  of Samyaktva. The divisions of Samyaktva are three only- know thus.

Here with Upasham etc. of karma, Upasham etc. Samyaktva are told but the upasham etc. of karma do not happen due to his efforts – he carries out effort of Tattva Shraddhan; with its nimitta automatically the upasham etc. of karmas occur, then he attains Tattva shraddhan- know thus.

-          In this way know the divisions of Samyaktva.

Thus the form of SamyakDarshan is described.

Eight Constituents of Samyak Darshan

Samyak Darshan has eight Constituents-

1.      NihShankitatva ( Doubt free) – lack of fear and doubt in tattvas

2.      Nih Kankshitatva  ( desire free) – Lack of raga form desire in other dravya

3.      Nirvichikitsatva ( aversion free)- lack of dwesha form  aversion towards other dravyas

4.       Amudhadrishtitva ( unblurred perception) – Lack of wrong realisation form moha in tattvas and devas etc.  

5.      UpaVrihana ( strengthening faith) – Propagation of Atma dharma and Jina dharma . It also implies hiding  the faults of dharmatmas

6.       Sthitikaran ( re-steadiness of one in religion) – Restationing self and others in own nature and jina dharma.

7.       Prabhavana ( Propagating the Jina dharma ) – revealing the greatness of own nature and Jina dharma

8.      Vatsalya ( affection  towards jina dharma and followers)- affection towards jina dharma and dharmatma jivas.   

These eight consituents of Samyaktva are  like hands-feet of manushya body.

Here Question – Several Samyaktvi Jivas also have fear, desire, aversion etc. and several MithyaDrishtis do not have them ; hence why NihShankit etc. are called as constituents of Samyaktva?

Its clarification- Just as manushya sharir has hands and feet etc. constituents; there could be a manushya who may not have hands-feet etc. also , even then he is said to have manushya sharir. But without those parts, he is not good in appearance and functional; in the same way Samyaktva is told to have eight parts of Nihshankit etc.  There could be a Samyaktvi who may not have any of the NihShankit etc. parts , even then he is said to have samyaktva  but without those parts he is not pure and totally functional.

Just as- even the monkey has hands and feet etc. but the way Manushya has them, he does not have them, in the same way the Mithya Drishti also has Vyavahara form NihShankit etc. parts but the way they exist with Samyaktvi from  aspect of Nishchaya, they do not occur for  him.

Twenty five flaws of Samyak darshan

Samyaktva  is said to have twenty five flaws- eight doubt etc. , eight pride , three Moodhata ( foolishness) and six Anayatan .

-          These do not happen with samyaktvi , probably someone has some flaw but the Samyatva does not get fully destroyed; only samyaktva gets soiled- know thus. …………..

The End