MokshMargPrakashak…..06

 

NoKashaya generated state- Along with Kashayas, the NoKashaya is also present. When the Hasya (laughter) Kashaya is there, then himself blooms and gets happy. That should be treated similar to the laughter of a patient suffering with  delirium.  Even though he is suffering different diseases, even then with some false imagination, he starts laughing. Thus this jiva in spite of having different sufferings pretends to be happy; in reality he is unhappy. He would be happy only when the disease of Kashaya is eliminated.

When Rati ( Like) is produced , then in he lusts for desired object; just as cat yearns for catching mouse, if someone beats her then also she does not leave the mouse. Thus the yearning is due to difficulty undergone to achieve the objective and the pain which would be felt upon separation ; hence it is dukh only.

When Arati ( dislike) is produced , then in conjunction with unfavourable objects he becomes highly distraught; the association with disliked is  not enjoyable , hence this misery is intolerable ; therefore he yearns for its elimination ; hence this is dukh itself.

When Shok ( sorrow) is produced , then due to separation with favourable and  association with unfavourable , being highly distraught he is highly unhappy , cries, shouts, becomes careless , commits suicide; nothing is served even then himself he is highly miserable.

When Bhaya ( fear) is produced , then knowing someone to be cause for separation with favourable and association with unfavourable, he is afraid; becomes fearful , runs, hides, becomes careless, reaches where he would be miserable and dies , hence this is dukh form only.

When Jugupsa ( aversion) is produced, then he hates  the undesirable thing; wishes to run away or separate it from self  and being highly upset, he suffers great dukh.

With the three Vedas the sexual desire is generated. With Purush Veda the desire to mate with women is produced; with Stree veda the desire to mate with Men is generated and in Napunsak Veda the desire to mate with both is produced. Due to this he becomes distraught and impatient . Being shameless he spends money and does not care for defamation. If traditional dukh and punishment etc. are attained, he does not care for them. With desire for sex, he may turn mad and die.

In the granths ten states of kaam ( desire) are described, there being mad and death are also written. In Shastra of medicine, the ‘KaamJwara’ is told as the form of  fever which is cause for death. Visibly also with  Kaam death has been seen. The one blinded with Kaam does not think; father with daughter, manushya with tiryanchni  etc. start mating. Such  is the misery of kaam which is highly dukh form.

In this way the states are generated due to Kashaya and NoKashaya.

 Here consider this – If one does not manifest in these states , then anger etc. cause misery and if he manifests in these states, then misery is encountered till death. Here misery till death is accepted but pain of anger etc. are not considered as tolerable; hence it establishes that the pain of kashayas is greater than death etc.

When the Kashaya is under fruition then without engaging in Kashaya one cannot stay. If external reasons for Kashaya are available then with their support he undertakes Kashaya, if they are not available then he himself generates reason. For example- if business etc. are not reasons for Kashaya  then gambling and other different  games are  means for anger etc. The narration of unpleasant stories etc. are also cause.

When the sexual desire, anger etc. cause misery and the body does not have capability to function accordingly in those deeds, then he produces medicines and tries other remedies. If no other means are  possible then in own Upayoga , contemplating of the objects as cause for Kashaya , himself manifest in Kashaya form.

In this way, this Jiva, miserable with Kashaya bhavas , becomes highly distraught.

Now the reason due to which this Kashaya Bhava is produced, if that objective may be served so that ‘ my dukh may be eliminated and I may get sukh’ – with such thoughts, he makes different efforts for attainment of that objective and considers them as the means for elimination of dukh.

 Now, the dukh produced by those Kashaya bhavas is real  only, visibly he is unhappy himself but the remedies attempted by him are all false.

Why? It is explained- In anger harming others; in pride showing others to be lowly, self being higher up; in deceit attaining objective with treachery; in greed attainment of objective; in Hasya maintaining of the cause for blooming; in Rati company of favourable to continue; in Arati the elimination of unfavourable; in shok the removal of the cause for shok; in bhaya the elimination of cause for bhaya; in Jugupsa the elimination of cause for Jugupsa; in Purush Veda mating with Stree; in Stree veda mating with purush; in Napunsak Veda mating with both- such objectives are seen.

If these objectives are served then with the subsidence of Kashaya the dukh may be eliminated- and he can be happy, but those  objectives cannot be met with his efforts; they are dependent upon Bhavitavya (destiny) since he is seen to make various efforts but objectives are not met. Even the remedy is not in his own control; it is under control  of Bhavitavya since he considers making different efforts but even one of them is not successful.

But if per chance, like luck of the crow, the Bhavitavya is favourable – then the means is same as the objective and with that the objective may be accomplished, then some Kashaya may subside related to that activity , but even that does not happen. So long as the the objective was not met, till then the Kashaya pertaining to its fulfilment was there and the moment the objective was served, at the same time another Kashaya with some other objective got produced; thus even for a moment he does not remain perturbation free.

Just as in anger he wanted to harm someone and suppose that harm has been accomplished , then being angry at someone else he started thinking of harming him. When power was less then he wished to harm small one; when power was more then he wanted to harm greater ones. In the same way with pride-deceit-greed  the tasks which were planned, if those are accomplished , then with respect to another one with deceit etc. he wishes to accomplish the task. When power was less then he wished to accomplish smaller goals; when power is more then he wishes to accomplish greater deeds. In Kashaya, if there is a defined  magnitude of the deed then with attainment of the deed, he could be happy, but the magnitude is not fixed; it keeps enhancing.

The same is told in Atmanushasan-

“ Hope form pit is found in each being. Infinitely infinite jivas have hope form pits. How is that pit? – in that pit entire Lok is like an atom and the Lok is one only; hence tell that how much would be the share of each ? Hence the desire for subjects of senses of yours is a waste only. “

The desire does not get fulfilled; hence the dukh is not eliminated since no objective is met. Or if some Kashaya is eliminated then another Kashaya gets produced at the same time.

Just as – there are lots of people beating  someone, then when one is not beating , then others start beating; in the same way there are several Kashaya for giving misery to Jiva ; when anger is not there then Pride etc. are active; when pride is not there then anger etc. become active.

In this way the presence of Kashaya continues; at any time he is not free of Kashaya.  Hence in spite of meeting the objective of some Kashaya, how can dukh  be eliminated? His objective is to meet all the objectives of all the Kashayas by which he can be happy, but this is not possible ; hence he is always unhappy in spirit. Since he wishes to be happy by meeting the objectives of all the Kashayas to eliminate the dukh ; hence this remedy is false only.

Then what is the true remedy? – With Samyak Darshan - Gyan when the true shraddhan and knowledge is gained, then the spirit of favourable-unfavourable (with respect to object) would be eliminated and with that power, the intensity of Charitra Moha would diminish – by such attainment, the Kashayas are absent and their misery would be eliminated and then their objectives also would not be there; being perturbation free he would be greatly happy. Hence the true means for eliminating this dukh is Samyak Darshan etc.

Dukh generated with the nimitta of Antaraya Karma and its remedy

With Moha this jiva attains enthusiasm for daan-laabh-bhog-upabhog-veerya but due to fruition of Antaraya he is not able to fulfil it , then he gets extremely restless; hence this is dukh form only.

The remedy he attempts – the external reasons which are apparent to him, he tries to eliminate them  but those solutions are false since in spite of them, due to fruition of Antaraya, the obstacles are seen. With kshayopasham of Antaraya , without efforts also the obstacles are not present ; hence the root caused for obstacles is Antaraya.

Just as some dog is hit with  a stick by a person ; that dog now unnecessarily gets malicious towards the stick ; in the same way this jiva was prevented by external sentient-insentient dravyas with the nimitta of Antaraya , and this jiva unnecessarily feels malicious towards those external dravyas; since even if other dravya desires to cause obstacle, it may not happen and even when other dravyas do not wish to cause obstacle, it may happen.

By this  it is known that other dravyas do not have any control. Why should he fight with those who do not have any control? Hence this remedy is false only.

Then what is the true remedy?- On account of Mithya Darshan etc. the (Mithya) enthusiasm which is  generated by desires is eliminated with Samyak Darshan etc. With Samyak Darshan etc. if the intensity of Antaraya is reduced , then the desire would be eliminated and the shakti would increase, then with elimination of dukh the perturbation free sukh  is generated. Thus Samyak Darshan etc. are the real means.

Dukh Generated with the fruition of Vedaniya and its remedy

With fruition of Vedaniya the association with causes of dukh-sukh is attained. Several of them are states of the body only; many states  of body have external conjunctions in nimitta form and several external substances are associated.

There, under fruition of Asata, the hunger-thirst-breath-pain-illness etc.  are present in the body and the association of external very cold-hot-wind-bondage etc occurs as nimitta form which are unfavourable to body and conjunction of external enemy, bad son etc. skandhs occur and with Moha they are felt as undesirable. When their fruition occurs, then the fruition of Moha is also such , due to which he is highly perturbed with manifestations and wishes to avoid them and so long as they are not removed, he remains unhappy- thus with its presence all are unhappy.

With fruition of Sata , the sharir is healthy,  strong etc. and in association with favourable nimitta for sharir , external eating-drinking and pleasant wind etc. are conjoined. External friend-good son-wife-servant-elephant-horse-wealth-cereal-house-clothes are conjoined and with Moha the spirit of desire in them is experienced. So long they are under fruition, then the fruition of Moha is such  that those manifestations in which he is happy, he wishes to protect them and so long as they are there, he feels happy. Here the feeling of sukh is such that someone had some subsidence of some disease for some time , then with respect to previous state he calls himself as happy. In reality the sukh is not there; in the same way this jiva was suffering from severe dukh , and in some way, one dukh reduced for some time, then with respect to previous state, he describes self to be happy, in reality sukh is not there.

Here with the fruition of Asata , he experiences dukh and he makes efforts for their remedy and with fruition of sata he experiences sukh and tries to prolong it, but these remedies are false only.

Firstly the remedies are not in his control; they are dependent upon fruition of Vedaniya karma. There the efforts of all are directed towards  avoiding Asata and prolongation of Sata but someone may attain that with some efforts or without efforts ; on the other hand someone may not attain the same with lot of efforts ; hence it should be known that the remedy is not within his control.

Sometimes, he may make some efforts and if the fruition is accordingly then for some time, in some way the cause for Asata is eliminated and cause of Sata may exist, but even there in presence of Moha, he is restless with desire of their enjoyment. When the desire to enjoy some object is there and so long as it is not available, till then he is restless with its desire and the moment it is obtained then at the same moment the desire for enjoying some other thing is generated, due to which he becomes restless.

For example- someone desired to taste something, the moment that is tasted , at the same time, desire to taste some other thing or touch something etc. get generated.

Or, firstly there was a desire to enjoy something in a particular way, so long as that is not available till then its desire is there and the moment it is available and enjoyed, then desire to enjoy it in some other way gets generated. For example- he wanted to see wife and the moment he saw her, the desire of mating got generated, and while mating , there is desire to do some other activity hence giving it up, he gets busy in other activities, thus different types of restlessness is experienced.

Look! In earning wealth, carrying out business and in protecting it and caring it how much restlessness is experienced. During this fruition of Asata in the form of generation of hunger-thirst-cold-hot- waste-sweat etc. are present, by avoiding these it is considered as happiness, then what type of happiness is there? – this is nothing but treatment of disease. So long as thirst etc. are there, till then he is restless with desire to eliminate them ; when it is eliminated then some other desire gets generated and its restlessness is there; again when thirst etc are produced then its restlessness is produced.

In this way by his efforts, sometimes Asata may get converted into Sata , but even there the restlessness continues; hence dukh is maintained.

Further, it does not happen so also, in spite of efforts some fruition of Asata is such that there is no remedy for it and the misery is too high, which cannot be tolerated, then with restlessness he is highly unhappy.

Therefore in this world the fruition of Sata is seen rarely due to fruition of some punya ; lots of jivas have only fruition of Asata for most of the time; hence the efforts made by him are false only.

Or, they believe the sukh-dukh to be there with presence of external materials which is delusion. Sukh-dukh occurs with the nimitta of Moha upon fruition of Sata-Asata- this is visibly seen.

If a wealthy having one Lakh has expenditure of one thousand , then he is unhappy and if a person having hundred has profit of one thousand, then he considers it as sukh; whereas the external materials  are 99 times more with the first one. In other words the rich having one lakh has desire for more, hence he is unhappy and the one having hundred is satisfied hence he is happy. 

Further with same thing someone is happy and someone is unhappy. For example- the thick cloth for some one is painful and pleasant for another. The pain of thirst etc. in body and ‘ separation with favourite and conjunction with unfavourable’ causes lot of dukh to someone and little to another, someone is unaffected; hence the sukh-dukh is not under control of things ; with fruition of sata-asata , with nimitta of manifestation of Moha it is  considered  as sukh-dukh ( by gyani) .

Here question- With regard to external things , it is as you say, but in body the pain gives rise to dukh only and without pain there is sukh only; hence dependent upon the state of body the sukh-dukh are seen?

Answer- The gyan of soul is dependent upon senses and senses are parts of body; hence depending upon the state of senses, with  its nimitta the knowledge form gyan manifests, with that only Moha bhava is generated. By that only, from the state of body , the sukh-dukh are specifically known. If the moha with son-wealth etc. is more then he bears the troubles of body, and considers it as less. Whereas when they are unhappy or when their association is not there, then he treats it as considerable dukh. The Munis do not consider the body miseries as dukh; hence the acceptance of sukh-dukh is dependent upon Moha. Moha and Vedaniya have nimitta-Naimittik relationship ; hence with fruition of Sata-Asata , the appearance of Sukh-Dukh occurs.

Mainly several things occur with fruition of Sata and several occur with fruition of Asata; hence with the things the sukh-dukh is apparent but upon consideration , the sukh-dukh is due to Moha only; others are not responsible for sukh-dukh.

Kevali also has fruition of Sata-Asata and association of materials cause for sukh-dukh is also there, but in absence of Moha , slightest sukh-dukh does not occur; hence sukh-dukh should be considered as Moha generated only. Hence (O Jiva) You wish to remove dukh by collecting or separating the materials and be happy , but this remedy is false.

Then what is the true remedy? – Elimination of delusion with Samyak Darshan etc. The materials are not cause for sukh-dukh; own manifestations are cause. Hence by practice of true contemplation, own manifestations should not be happy-unhappy with the nimitta of materials – this is the solution.

With Bhavana of Samyak Darshan etc. the Moha should weaken , then state would be such that in spite of several reasons it does not result in sukh-dukh , then being in peaceful state without perturbation , he experiences true bliss, thus with elimination of all dukh , he gets to be happy- this is the true remedy.

Dukh caused by fruition of Ayu Karma and its remedy

Generation of paryaya with the nimitta of fruition of Ayu Karma is life and separation of paryaya is death. Here this jiva, due to Mithya Darshan etc. believes self to be paryaya only ; hence till life is there, he believes ‘own existence’ to be there and with death he believes it to be ‘own absence’. For this reason he is always afraid of death, with that fear he is always restless. He is always afraid of causes of death and in their conjunction he is highly anguished; in this way he remains highly miserable.

The remedy he adopts is that he keeps the causes of death away or himself runs away from them , takes recourse to medicine etc., makes forts- fence  etc., thus tries different means, but these means are false since with completion of Ayu, in spite of several efforts, even if several assistants are there, even then death occurs. He does not remain live even for a moment extra. Where as till the Ayu is not completed, till then in spite of several reasons, even then death does not occur; hence with efforts the death cannot be avoided and with completion of duration of Ayu, death is inevitable; hence the remedy is false only.

Then what is the true remedy?- With Samyak Darshan etc. the spirit of oneness with paryaya should be eliminated. Self is beginningless-endless Chaitanya Dravya,  hence oneness should be in that . Prayaya should be known as guise form, then there is no fear of death and after attainment of Siddha state with Samyak Darshan etc. the death itself  is eliminated; hence Samyak Darshan etc. only are true remedy.

Dukh  generated by fruition of Naam Karma and their remedy

With fruition of Naam Karma Gati-Jati-Sharir etc. are generated. Of these the one caused by fruition of punya are cause for sensory sukh and the one caused by fruition of pap are cause for dukh. But here the belief of (real) sukh is delusion. The efforts for elimination of causes of dukh and generation of causes of sukh are also false only.

Then what is the true remedy?  The true remedy are Samyak Darshan etc. Just as it was described for Vedaniya, the same way should  be known here. In Vedaniya and Naam the causes for sukh-dukh are similar hence the descriptions are also similar.

Dukh generated by fruition of Gotra Karma and its remedy

With fruition of Gotra Karma  the jiva is born in higher or lower Kula. Upon taking birth in higher Kula , he considers self to be higher and with birth in lower kula, he considers self to be lower. Here the remedy for changing kula is not possible to him ; hence whichever kula is attained, in that only oneness is believed ; but belief of high-low from aspect of Kula is delusion. Someone from higher kula, if he engages in  infamous deeds then he becomes lowly and if someone from lower kula does some praiseworthy deeds then he becomes high. Further with greed etc. the one from high kula start serving lower kula person.

How long the kula stays? – with completion of paryaya , the kula changes ; hence believing self to be high-low due to high or low kula results in fear of being low for the high kula person while low kula person is having dukh of being low anyway.

Then what is the true remedy? – With Samyak Darshan etc. not being happy or sad in higher or lower kula and with them only he attains highest Siddha state which does not change for ever. Then all dukh gets eliminated and he becomes supremely happy.

In this way from aspect of karma fruition, with nimitta of Mithya Darshan , the world comprises of dukh only – this was narrated.

(A)  From aspect of Paryaya

Now the same dukh is described from aspects of paryayas-

Dukh of Ekendriya Jivas

In this world, most of the period is spent in Ekendriya paryaya only; hence eternally he has to stay is NityaNigod. The coming out from there is like jumping out of a gram seed in oven. In this way, coming out from there , he attains different paryaya, even then the stay in Trasa state is for a short period only; in Ekendriya most of the period is spent.

There in ItarNigod the stay is long and for very long periods he stays in earth-water-fire-air and pratyek vanaspati forms.

Coming from NityaNigod, the maximum period for remaining in Trasa is little more than two thousand Sagar only. The maximum period of being in Ekendriya is innumerable Pudgala Paravartan only . The period of Pudgala Paravartan is such that in infinitesimal part of it also, infinite Sagar period is spent; hence the kaal of this worldly jiva is spent primarily in Ekendriya paryaya only.

There in Ekendriya the capability for gyan-darshan is insignificant only. With the nimitta of one sparshan ( touch) indriya the MatiGyan is produced and with the nimitta of it the shruta Gyan and sparshan indriya generated Achakshu Darshan are produced with which they know heat-cold etc. in limited sense.

With strong fruition of Gyanavarana -Darshanavarana , the gyan-darshan are not more than this hence the desires for sensory subjects exists and he is highly unhappy.

With fruition of Darshan Moha, Mithya Darshan is present, due to which the paryaya is believed to be self only; there is no capability to think any more and with the fruition of CharitraMoha, they manifest in intense anger etc. Kashaya forms since Kevali Bhagwan has described only three Ashubha Leshyas – krishna-neel-kapot for them which occur with intense Kashaya only. There Kashaya is intense but the shakti is extremely low in every way; hence they are quite unhappy, and there is no remedy.

Here someone may say- When Gyan is limited so much, then how can they have so much Kashaya?

Answer- There is no rule that the Kashaya should be in accordance with  the amount of gyan; the gyan is in accordance with Kshayopasham.

For example some blind -deaf person in spite of having less knowledge is seen to have lot of Kashaya ; in the same way in spite of little gyan, the ekendriya is believed to have lot of Kashaya.

And the external Kashaya is visible when in accordance with Kashaya they do some act, but being power less, they cannot undertake any activity , hence their Kashaya is not revealed.

For example- some person is incapable, due to some reason he has intense Kashaya but he cannot do anything; hence his Kashaya is not revealed externally. Due to this he is highly unhappy; in the same way the ekendriya jivas are incapable, they have  Kashaya due to some reason, but they cannot do anything , therefore their Kashaya is not revealed and they are unhappy themselves.

There know this- where Kashaya is more but is incapable then the dukh is more and as Kashaya keeps reducing and the capability increases, the dukh becomes less; in the same way the ekendriyas have intense Kashaya and they are incapable ; hence ekendriya jivas are highly unhappy; they only suffer that misery and Kevali knows it.

Just as patient of delirium having lesser gyan and due to weakness of external shakti , cannot express his dukh also , but he is highly unhappy; in the same way the gyan of ekendriya is less and due to weakness of external shakti , he cannot express his dukh also, but he is highly unhappy.

With strong fruition of Antaraya, the desired also does not happen ; hence also he is unhappy.

And (for ekendriya jivas) the pap prakritis are under fruition particularly out of the Aghati karmas.

There with fruition of Asata Vedaniya karma, due to  its nimitta they are highly unhappy. For example- the vanaspati breaks due to wind , dries up with heat or cold, without water it dries up, burns up with fire; someone penetrates it, hammers it , squashes it,  eats it, breaks it – several states are generated; in the same way possible different states occur in earth (jiva) etc. due to which they are highly unhappy.

Just as in the body of manushya due to such states dukh occurs; in the same way they also experience it since their knowledge is with sparshan sense and they have only sparshan sense,  with them knowing the subjects , under influence of moha, they are highly restless but they do  not  have capability of running or fighting or calling; hence agyani people do  not know their dukh.

Sometimes little fruition of Sata happens but it is not strong.

With respect to Ayu Karma, the aparyapta (labdhi Aparyapta) jivas have a life span of 1/18^th part of a breath duration while those of paryapta jivas is from antarmuhurta to several years; with ayu being short , the birth-death keep occurring and they remain unhappy with it.

With respect  to Naam Karma the fruition of Tiryanch Gati etc. pap prakritis is particularly there. Some may have fruition of weak punya prakriti which are not strong hence due to Moha, they remain unhappy.

In Gotra karma there is fruition of Neech (Lowly) Gotra only; hence they are inferior; hence too they are unhappy.

In this way the Ekendriya Jivas are highly unhappy.

In this world, just as a stone with support of earth remains there for long time, but in unsupported sky, it can be there for a very short period; in the same way this jiva, remains in Ekendriya parayaya for very long period; in other paryayas  it is rare and for very short period; hence this jiva is highly unhappy in this world.

Miseries of Vikalendriyas ( 2-4 sensed jivas) and Asangyi Panchendriyas

This jiva attains paryayas of 2,3,4 sensed (vikalendriya) and asangyi (without mind) panchendriya , there also the dukh is similar to that of ekendriyas.

The difference is as follows- Here sequentially with each additional sense the capability of Gyan-Darshan has been enhanced little more and capability of speaking-walking is attained. Here also those who are Aparyapta or in paryapta also, smaller jivas with less capability, their shakti does not get revealed. And there are several paryapta jivas with lot of shakti , their shakti has been revealed ; hence those jivas engage in sensual subjects, make efforts to eliminate dukh; with anger cutting, beating, fighting , deceiving , collecting food, running etc. activities. With dukh  they cry and call etc. ; hence their dukh is revealed to some extent.

-          Such worms, insects etc. jiva with heat-cold, beating-penetrating  or hunger -thirst etc. are seen to be highly unhappy which is visibly seen. What more to write, this is sufficient to consider their states.

-          In this way know the two sensed etc. jivas to be highly  unhappy.

Continued….

 

MokshMargPrakashak…..05

 

Third Chapter

Description of Worldly Dukh and Moksha Sukh

Now , in this worldly state there are different types of dukh which are described since in this world also if Sukh exists, then why should one make efforts to attain salvation?

In this world there are several dukh ; hence efforts to be free from the world are made.

Just as a doctor, with description of diagnosis of the disease and its state, satisfy the patient of the disease and make him interested in carrying out the treatment. 

In the same way here, the diagnosis of the world and its state is described so that the worldly jiva is assured of the worldly disease so that he is interested in its remedy.

Just as a patient is unhappy with the disease, but he does not know the root cause of it; he does not know the right treatment and the pain is also unbearable, then whatever appears likely, he undertakes such treatments; hence the pain does not reduce and with agony he suffers  different quack remedies. Now if the doctor describes to him the root cause and the form of  that pain  and informs that the remedies so far adopted were false, then he is interested in following the true course of treatment.

In the same way, this worldly jiva is suffering in the world but he does not know its root cause; he does not know the right remedies and the pain is also unbearable, then whatever appears proper, he undertakes such treatments; hence the pain does not reduce and with agony he suffers the quack remedies. Now if the root cause of the disease is described and its form is narrated and then told that the remedies adopted so far were false , then he is interested in following the true course ; which is now described.

Worldly Dukh and its root cause

Here the root cause for all dukh is Mithya Darshan-Agyan-Asanyam; wherein the atattva shraddhan – Mithya Darshan generated with fruition of Darshan Moha is present due to which the real nature of substance is not realised or it is realised conversely. With the nimitta of Mithya Darshan only, the kshayopasham  form gyan is now functioning as Agyan,  due to which the real knowledge of the substance is not gained  or it is known conversely. The Kashaya bhava generated with fruition of charitra moha is Asanyam ; due to which he does not manifest in the way according to the nature of substance but manifests conversely.

-          Thus these Mithya Darshan etc. are root cause for all dukh.

-          How so? It is shown now-

(A)From aspect of Karmas

On account of Mithya darshan the jiva does not differentiate between self and others. One ‘self Atma’ and infinite  pudgala paramanu form   sharir ; with their conjunction Manushya etc. paryayas are produced, in that paryaya only he believes it to be self. And the nature of Atma is gyan-darshan etc. , due to which little knowing and seeing is accomplished and with the affliction of karmas the manifestations of anger etc. bhavas are present. The sharir has nature of touch-taste-smell-colour which is explicit and fat-thin , changes of touch etc., different states occur; all these he considers as own nature.

Dukh and its remedy caused by the nimitta of Gyanavarana -Darshanavarna

The activities of Gyan-darshan are carried out by means of senses and mind; hence he believes that ‘ these skin-tongue-nose-eyes-ears and mind are my parts; by means of them I can know and see.’ – with such belief there is attachment towards senses.

Under influence of Moha, by means of those senses, desire to enjoy the sensory subjects prevails and by attainment of those subjects, with elimination of desires he rejoices.

Just as – dog chews a bone , with that his own blood drips and tasting it he believes that ‘ this is taste of the bone’ ; in the same way this jiva knows the subjects , his gyan engages in them and with their taste he believes that ‘ this is the taste of the subject’; but the subject does not have any taste at all. Himself had desired it, knowing which only,  he has considered it joyful, but ‘I am eternal infinite gyan form soul’ – such experience of only gyan is not existent. On the other hand ‘I saw the dance, I heard music, smelt flowers, tasted , touched, knew shastra’ – in these ways the gyan mixed with Gyeya is experienced. Here the subjects only are primary.

-          In this way this Jiva has desires for  sensory subjects with the nimitta of Moha.

There the desire is to enjoy all the subjects of all three periods of time- ‘ I should touch all, I should taste all, I should smell all, I should see all, I should hear all, I should know all (with mind)’ – such desires are there, but shakti is limited to accepting only one of the subjects in front of the senses of touch-taste-smell-colour or sound, that too in limited way. With memory etc., also by means of mind something may get to be known with the assistance of several external reasons; hence the desire is never fulfilled- such desire is fulfilled only with attainment of keval gyan.

With Kshyopasham form senses  the desire is never fulfilled; hence with the nimitta of moha, the senses keep desiring to enjoy their subjects again and again, being restless  due to it, he is unhappy. Here he is so unhappy that for enjoyment of some subject, he does not care for his life also.

Just as the elephant desires to touch the body of fraudulent female elephant, fish to taste the bate in the hook, wasp to smell the lotus flower, moth to view the colour of flame, deer to hear the music that even if death is imminent , they do not care for it and try to enjoy the subject. Although in the enjoyment of subjects death occurs, but the suffering of the senses appears to be more.

Therefore all the jivas miserable with the suffering of senses, act being thoughtless to jump into the subjects of senses just  as  some one jumps from the top of the mountain. Undergoing various  miseries they earn money which they spend for the subjects of the senses and for the same reason they go to the extent of facing death. The acts of Himsa etc. which are cause for Narak etc. are also done and anger etc. Kashayas are generated.

Even then what to do ? – the misery of senses is intolerable; hence any other thought does not come to mind. Even Indra etc. are suffering such miseries who are extremely longing for these subjects of senses.

Just as a person suffering from itching, scratches helplessly; if the suffering were not there then why would he scratch? In the same way the Indra etc. suffering with disease of senses , with yearning enjoy the subjects of the senses; if the suffering were not there then why would he indulge in enjoyment of sensory subjects ?

In this way the sensors generated Gyan produced with kshayopasham of Gyanavarana-Darshanavarana, due to nimitta of Mithya Darshan etc. , accompanied with desires becomes the cause of misery.

Now what does the Jiva do to eliminate this misery? This is told-

With embracement of subjects of the senses, ‘My desire would be fulfilled’- knowing thus, firstly he strengthens the senses by consuming different types of foods and he believes that with senses being strong, he would have higher power for intake of the sensory subjects. For this purpose  several external reasons are required as nimitta which he tries to acquire.

The senses embrace the subject when confronted with them, hence this jiva with different means arranges for subjects and senses to come together. He takes lots of pains and hardships to arrange  togetherness of different types of clothes, foods, flowers, temples-ornaments etc., and singers – musical instruments etc.

So long the sensory subjects are in front of the senses, till then those subjects are somewhat clearly known , later only memory remains in the mind. After passage of time, even memory fades, hence he attempts to keep those subjects within his control and tries intake of them again and again quickly.

There with senses, in one kaal, only one subject can be embraced but he wishes to enjoy several of them; hence being restless, again and again, he changes  from one subject to other  and then from that subject to another- thus he jumps around.

In this way, the means whichever appear suitable to him, he carries them out but they are false since firstly all of them to be in concurrence is not in our control ; it is highly difficult and sometimes depending upon fruition such situation may exist, then by strengthening the senses the capability of intake of sensory subjects does not enhance; that shakti enhances by gyan-darshan, but that is dependent upon the kshayopasham of karma. Someone has a healthy body but his shakti is seen to be less; some other one has weak body but he has great shakti; hence strengthening the senses by food etc. does not serve any purpose. With reduction of Kashaya, with kshayopasham of karma, with enhancement of gyan-darshan, the capability of intake of sensory subjects enhances.

The association of sensory subjects does not remain for too long or the association with all subjects itself is not there; hence the restlessness continues to be there and keeping those subjects subjugated, he embraces them again and again but they do not remain within control. Those are different dravya which manifest within their own control or they are dependent upon karma fruition but such bandh of karma occurs due to suitable Shubha bhava, later it comes into fruition, which is directly seen. In spite of several efforts without nimitta of karma, the materials are not available.

Changing from one sensory subject he embraces another- thus he pounces upon them, but what does it achieve? Just as a person with hunger of 40 Kg gets a grain to eat, then does it satisfy the hunger? In the same way the one who  wishes to consume all, does his desire fulfil with consumption of one subject? Without elimination of desire the happiness is not attained hence this remedy is false.

Someone enquires- By these means the jivas are seen to be happy; how do you call them absolutely false?

Its answer- They are not happy; under delusion they believe to be happy. If they were satisfied then how the desire for other subjects remained? Just as with elimination of disease, why would anyone desire another medicine? In the same way with elimination of unhappiness, why would anyone desire other subjects? Hence with intake of subjects, if the desire is satisfied then we  could accept satisfaction, but so long as a particular subject is not embraced, till then its desire continues and the moment it is consumed, at the same moment, desire for embracement of another subject is seen.

Then how is this belief of satisfaction?  Just as- some highly hungry poor person gets one grain of cereal, then by eating it he believes to get relief ; in the same way this highly thirsty jiva gets nimitta of one subject and with its intake, he believes to be satisfied; in reality the satisfaction  is not there.

Someone asks- Just as someone by eating  each grain quenches his hunger; in the same way if someone fulfils his desire by intaking one subject at a time, then what is the harm?

Its reply- If those grains were together then we can accept it like that, but when the second grain is received, by that time exodus of the first grain has occurred then how the hunger would be satiated? In the same way, if the intake of sensory subjects keep accumulating, then the desire may be fulfilled, but when the second subject was embraced, then the previous subject which was embraced has been forgotten, then how does the desire fulfil? And without fulfilment of desire the restlessness does not get eliminated and without elimination of restlessness, how can the sukh be said to be attained?

There intake of even one subject  is carried out in the presence of Mithya darshan etc.; hence karmas are bonded which are cause for future miseries; hence the sukh is not there in present and it is not cause for sukh in future also, hence it is dukh only. The same is told in Pravachansar-

‘ Whatever sukh is accepted through the senses , it is dependent, obscured, destructible, cause of bandh, difficult; hence such sukh  is in reality dukh only.

-          Therefore the remedies carried out by this worldly jivas should be known to be false only. 

Then what is the real solution? – When the desire is eliminated and intake of all subjects of senses is continued together, then this dukh can be eliminated. That desire would be eliminated with destruction of Moha and intake of all together can happen with attainment of Keval Gyan only; hence the solution is Samyak Darshan etc.  these are the real means.

In this way with the nimitta of Moha, the kshayopasham of Gyanavarana-Darshanavarana is also miserable , that was described.

Here someone says- With fruition of Gyanavarana-Darshanavarana the knowledge was not there; hence that should be called as cause for dukh; why do you call Kshayopasham as the cause?

Its answer- If not knowing is the cause for dukh then pudgala should also have sukh, but the real cause for dukh is desire and desire occurs with the kshayopasham of gyan; hence kshayopasham is called as cause for dukh. In reality the Kshayopasham is also not cause for dukh; the desire for intake of sensory subjects  due to Moha  is the cause for dukh.

Dukh being produced by the fruition of Mohaniya Karma and its remedy

The fruition of Moha is dukh form only. How? That is described-

Dukh generated with Darshan Moha and its abstention  

 Firstly with fruition of Darshan Moha , Mithya Darshan ensues; due to that ‘ the way he has shraddhan , the thing is not like that and the way the thing is, he does not believe it’; hence he remains restless.

For example – some mad person was clothed by someone, that mad person believes the garment to be his body part and believes the self and garment to be one. Whereas the garment is dependent upon the person clothing him ; hence sometimes he tears it , sometimes he stitches it, sometimes fixes it , sometimes gives new, thus conducts differently; that mad person believes it to be under his control; when its activities are dependent upon others then he is highly unhappy.

In the same way this jiva had relation with the body due to fruition of karma ; this jiva, believing that sharir to be his own part, believes sharir and self to be one.  (whereas) The sharir is dependent upon karma , sometimes it is thin, sometimes fat, sometimes destroyed, sometimes newly generated, thus different forms occur; but that jiva believes it to be subjugated to him. When its activity is dependent upon others then he feels highly unhappy.

For example- where the mad person was staying, there some other manushya- horse  etc. came to stay there, then this mad person believes them  to be his own; whereas they are dependent upon themselves- someone comes and goes, some manifest in different states form ; but that mad  person believes them to be subjugated to him; when they act independently then he gets upset and unhappy.

In the same way where this jiva takes birth and assumes paryaya, there automatically the son, horse, wealth etc. came and he acquired them , then this jiva knows them to be his own. Actually they are dependent upon themselves- someone comes , someone goes, some manifest in different states form. [But] This jiva believes them to be subjugated to him; when they perform independently , then he is upset and unhappy.

Here someone says- In some kaal, the activities of sharir and son etc. appear to be subjugated to this jiva also, at least  then he is happy.

Its reply- Depending upon the Bhavitavya (destiny) of sharir and desire of jiva matching , the way he desires, the manifestation occurs accordingly. Hence in some kaal, with such consideration there is a feeling of sukh. However all of them, in all the ways, do not manifest the way he desires; hence at all times there are several perturbations in the mind.

There at some time, in some way, upon seeing the manifestation in accordance with desire, this jiva , engages in feelings of oneness and mine-ness with sharir-son etc. , then with such spirit, he always remains restless for producing them, enhancing them and protecting them. In spite of tolerating different hardships he wishes their progress. 

And the desires of the subjects, Kashayas, imagination of good-bad in external materials, non belief in true remedy and faith  in false remedies due to false imagination – the root cause for all these is only Mithya Darshan. With its destruction, all these get destroyed. Hence the root cause  for  all dukh is Mithya Darshan.

-He does not make effort for destruction of this Mithya darshan; (since )other beliefs he considers as true belief , then why should he make effort?

The sangyi panchendriya , per chance may consider the means for deciding upon the Tattva, there unfortunately if he gets nimitta of Kudeva-Kuguru-Kushastra , then the false tattva shraddhan gets strengthened.

He knows that with these means he would be benefited, but those (nimitta) so perform that he gets misled. Although he had made efforts for consideration of form of substance, even then he becomes firm in  converse thoughts, and with increase of sensory desires- Kashaya , he becomes more unhappy.

Per chance  he gets nimitta of Sudeva-Suguru-Sushastra also, then he does not have shraddhan in their nishchaya preachment; remains Atattva Shraddhani with Vyavahara Shraddhan. There if Kashaya diminishes or the desire for subjects reduces then he is somewhat unhappy, then he again becomes same as before; therefore the efforts made by the worldly jiva remains false only.

 This worldly jiva considers the remedy as the manifestation of the substances in accordance with his shraddhan. If they manifest accordingly then his shraddhan would be proved to be true, but the eternal substances manifest differently within their own limitations; no one is dependent upon others. No one manifests in accordance with other’s wishes. He wishes to make them manifest but that is no solution; it is just Mithya darshan.

Then what is the true remedy? - If the shraddhan is in accordance with the nature of things then all the miseries would be eliminated. Just as under influence of Moha, someone wishes to bring the dead to life or considers him to be live, then he only suffers; hence believing him to be dead and realising that ‘ he cannot be brought back to life’ , this only is the means for elimination of misery.

In the same way, being Mithya Drishti, believing the things to be differently, or wishing to manifest them differently is cause for misery for self. Hence believing them rightly and accepting that they cannot manifest differently by his efforts is the only means for elimination of dukh. The means for elimination of delusion generated dukh is removal of  delusion. Hence with elimination of delusion only, samyak shraddhan can be  attained, know that as the right solution.  

 Dukh generated by Charitra Moha and its remedy

With the fruition of Charitra Moha, anger etc. kashaya form and Hasya etc. Nokashaya form bhavas are generated in the jiva; then this jiva being restless and miserable engages in different improper activities. That is elaborated-

Anger Kashaya generated state- When the anger kashaya is produced, then the desire to harm other is generated; for that he considers various means, speaks heart rendering abusive words, attacks with his own body or weapons etc. , tolerating difficulties and spending money etc. or even with his own death , makes efforts to harm other; or if he can make others harm him then he does so; if anyway he is being harmed then he concurs with the happening ; even if his harm does not serve his own purpose,  even then he does so. And upon being angry, if some pujya or favoured persons try to mediate then he abuses them also, starts beating them without any consideration. If the other cannot be harmed then internally he is highly agonized,  harms his own body and dies with poison etc. - such is the state with anger etc.   

Pride  Kashaya generated state- When the passions of pride are generated, then the desire to pull others down and show self as higher is produced; for which he considers different options; criticizes others, praises self; in different ways the glory of others is tarnished and  glorifies self; with great difficulty the wealth which was accumulated , he spends in marriage etc. functions even if he has to take loan . “After death I shall be famous”- with such consideration , even at cost of own life, he glorifies self; if someone does not respect etc. then scaring them, or harming them , he makes them to respect him. And with pride, even if elder or venerable are present, he does not respect them, there is no consideration. If others are not seen as lower and self as higher, then internally he is agonized and harms his own body, commits suicide with poison etc. – such state is generated with pride.

State generated due to Deceit Kashaya- When the passions of deceit are generated; then with deceit he wishes to achieve the desired objective. For that he considers different means, speaks different deceitful words, changes the state of body in deceitful  form, describes the external things differently, where even own death may occur- he engages in such treachery. Upon revelation of deception enacted, self may be penalised or death may occur, but he does not bother about them. In enacting deceit he does not consider the respectability or venerability of the person upon whom the treachery is carried out. If with deceit the objective is not served, then he is anguished severely,  harms his own body  by himself and with poison etc. embraces death- such state is produced with deceit.

State generated with greed- When the greed passion is produced, then the craving  to obtain the desired thing is generated. He considers different means for the same, speaks accordingly, carries out different activities of body, suffers greatly, serves , travels abroad; such acts which may result in death also are undertaken. All such acts which may produce lot of misery are also undertaken. Even if respected or venerable are involved, he carries out his greedy acts indiscriminately. The desired object which has been gained thus is protected in several ways. If the thing is not attained or it is lost then he suffers greatly and by injury to himself or poison etc. he embraces death- such state is generated with greed.

In this way suffering with passions, he manifests in these states.

Continued…..

MokshMargPrakashak…..04

             

The state of Jiva with  the nimitta of disease of the form of karma bondage

What are the conditions of the Jiva with the nimitta of the disease of the form of karma bondage are described-

States with the Nimitta of Ghati Karma

States generated with the fruition and Kshayopasham of Gyanavarana-Darshanavarana karmas

Firstly the swabhava of this jiva is Chaitanya ; which illuminates the samanya-vishesh nature of all. The way their nature is, the same  is experienced by us, then only it is named as ‘Chaitanya’. Here the Samanya form visualisation is named as ‘Darshan’; the Vishesh form visualisation is called ‘Gyan’. – with such swabhava capability of  knowing all the substances  along with all their guna-paryaya pertaining to all the three periods of time,  directly together, without assistance of any one, is existent in soul at all times but since eternal times, this worldly jiva has relation with Gyanavarana-Darshanavara, with their nimitta this shakti is not revealed. With Kshayopasham of these karmas some Matigyan-ShrutaGyan is present and maybe Awadhi Gyan is also present ; and achakshu darshan is present and may be Chakshu darshan and Awadhi darshan is also present.

There how these ( divisions of Gyan-darshan) function? This is described-

The Dependent activity of Mati Gyan

There firstly is Mati Gyna , which knows by means of body parts tongue-nose-eyes-ears-touch these dravya senses and by dravya mind of the shape of lotus of the shape of eight leaves.

Just as the one with weak eyesight, views with eyes only but by using spectacles only and cannot see without spectacles; in the same way the soul whose knowledge is weak, although it knows by gyan only but with the usage of dravya senses and mind , without them he  cannot know.

Just as the eyes are as it is but if there is some flaw in the spectacles then he cannot see or can see less or it is seen differently; in the same way own kshayopasham is as it is but if the dravya senses and paramanu of mind have manifested differently, then he cannot know and can know less or knows differently since the manifestation of dravya senses and the mind form paramanus have nimitta-naimittik relationship with MatiGyan; hence according to their manifestation the gyan manifests.

Its Example- Just as Manushya etc. in childhood -old age states when the dravya senses and mind are weak then the knowledge is also weak and just as with the nimitta of cold, wind etc. the paramanu of touch etc. senses and mind perform  differently , then the knowing in not there or it is less.

In this way (Mati) Gyan and other dravyas have nimitta-naimittik relationship

Its example- Just as if the eyes senses are blocked by paramanu of darkness or paramanu of disease or paramanu of dust etc. then they cannot see and if red glass is blocking then all is seen red, if green blocks then all is seen green; in this way the knowledge is different. If binoculars or spectacles are used then  more is seen. If light, water, glass etc. are blocking even then one can see as it is also.

In the same way with respect to other senses and mind also should be known as applicable. With usage of Mantra etc. or liquor etc. or with the nimitta of Bhoot etc. not knowing , less knowing or wrongly knowing occurs.

-          Thus, know this gyan to be  dependent upon external dravya.

The knowledge gained by means of this gyan  is unclear; from a distance it is different and from near it is different ; immediately it is known differently and after long times it is known differently; something is known with doubt and something is known differently; something is known little bit, in all these ways the knowledge is not clear.

In this way this Mati Gyan manifests with dependence  using senses and mind.

By means of senses depending upon its area and subject, in that much area the coarse pudgala skandh which can be known at present only are known ; in that also with different senses, differently in different period, some touch etc. of some skandh is known.

By means of mind, subjects of its knowledge, to some extent pertaining to all three periods of time, distant in area or nearby, dravyas and paryayas having forms or without forms are known quite vaguely; of them also what were known by senses or which were inferred etc., only those can be known.

Sometimes with own imagination only unreal is known; just as in dreams or in awake state, those which are not existent- such shape etc. are contemplated and ‘ the way they are non existent, he believes’ – such is  the knowing is by means of mind.

In this way the gyan attained by means of senses and mind  is known as ‘MatiGyan’.

There earth-water-fire-air-vanaspati form ekendriyas have knowledge of touch only ; shell-bacteria etc. two sensed jivas have knowledge of touch-taste. The maggot-ants etc. three sensed jivas have knowledge of touch-taste-smell ; bees-fly- wasp etc. four sensed jivas have knowledge of touch-taste-smell-colour ; fish-cow-dove etc. tiryanch and manushya-deva-naraki are five sensed who have knowledge of touch-taste-smell-colour-sound. In tiryanch there are several Sangyi and several Asangyi. The Sangyi have knowledge based upon mind while Asangyi do not have it. Manushya-Deva-Naraki are Sangyi only having knowledge generated by mind.

-          Know thus  the activity of Matigyan.

 The dependent activity of ShrutaGyan

Now the object which was known by MatiGyan, with respect to that , different subject which is known, is Shruta Gyan. It is of two types- 1. Letter based 2. Non letter based.

Just as ‘Pot’ these letters were seen or heard, that is MatiGyan; and with respect to them , the knowledge of pot object was derived, that is shruta Gyan.- in this way  things are known. This is letter based Shruta Gyan.

And for example- with touch cold was known, that would be Mati Gyan; with respect to it, ‘this is not comfortable; hence get away from here’ this is shruta Gyan- know others also the same way.  This is non letter based shruta gyan.

The ekendriya etc. asangyi jivas have only non letter based shruta gyan and sangyi panchendriyas have both. This is shruta gyan, it is dependent in several ways- also dependent upon Matigyan as well as other reasons; hence it should be known to be highly dependent.

Activity of Awadhi Gyan-Manah Paryay Gyan- Keval Gyan

Now, dependent upon its limits, with respect to kshetra and kaal, the substances having form are known clearly by the means of AwadhiGyan. It is present in Deva and Narakis in all of them and in Sangyi Panchendriya Tiryanch and Manushyas also it is present with some of them. Till Asangyi it does not exist. However even this is dependent upon the sharir etc. form pudgalas.

Awadhi Gyan has three divisions- 1. Deshawadhi 2. Paramawadhi 3. Sarvawadhi

Of these with limited kshetra and kaal range, some substances with form are known by Deshawadhi , that too occurs to some jivas.

Paramawadhi, Sarvawadhi and Manah Paryay – these gyans are attained in Moksha Marg only. Keval Gyan is Moksha form ; hence in the beginningless worldly state these are not present.

Such is the activity of Gyan

Activities of Chakshu Darshan- Achakshu Darshan- Awadhi darshan- Keval darshan

Now, prior to attainment of MatiGyan by means of senses or mind having contact with touch etc. subjects, in the very beginning , the observation of existence alone form experience is called as Chakshu Darshan or Achakshu darshan.

There the viewing through eyes senses is called as Chakshu Darshan; it is possible for four sensed and five sensed jivas only. The darshan by means of touch-taste-smell- ears – these four senses  and mind is known as Achakshu Darshan; it occurs suitably to ekendriya etc. all the worldly jivas.

In contact with the subjects of Awadhi , prior to attainment of Awadhi Gyan , there the existence alone form observation is called as ‘Awadhi Darshan’ which is attained only by those who have AwadhiGyan.

These Chakshu-Achakshu-AwadhiDarshan should be known dependent like MatiGyan and AwadhiGyan.

Keval Darshan is Moksha form , which is not existent in the present state of low knowledge .

In this way the existence of Darshan is present.

General activity of Kshayopashamik Gyan-Darshan

In this way the presence of Gyan-Darshan occurs in accordance with the Kshayopasham of Gyanavarana-Darshanavarana. When Kshayopasham is less then the shakti of gyan-darshan is less; when it is more then they too are more. Further, with Kshayopasham the shakti is thus,  but in manifestation of Upayoga, one jiva in one kaal can know or see only one subject at a time.

This manifestation only is called as ‘Upayoga’. There for one jiva , in one kaal either Gyanopayoga or Darshanopayoga is available. Further, in one Upayoga , only one part is active ; e.g. if MatiGyan is there then other gyan is not there. And in one part also, only one subject is known ; e.g. – if touch is known , then taste etc. are not known. In one subject also, only one part of it can be known; e.g. – when hot touch is known then dryness etc. are not known.

In this way, for  one jiva , in one kaal, manifestation of Gyan or darshan with respect to one gyeya or one scene in the form of knowing or seeing occurs. When Upayoga is engaged in hearing then objects near the eyes are also not seen. In this way other activities are observed.

Although in manifestation (upayoga) there is lot of speed hence it appears at some time that simultaneously several subjects are known and seen but it does not happen simultaneously, instead it is sequential only. With the power of Sanskar it functions. For example- the eye of crow has two cornea but the retina is one only, which moves speedily sampling the output of both corneas; in the same way this jiva has several gates of input and upayoga is one only which moves speedily sampling all the gates (thus it appears that he is knowing all the inputs simultaneously)

Here Question- In one kaal , only one subject is known or seen then say that the Kshayopasham is this much only and not lot. You say that Kshayopasham has shakti  but shakti is there in soul for KevalGyan and Keval Darshan also ?

Its answer- For example one person has capability of going to several villages, someone stopped him and told that ‘ go to five villages, but in one day go to one village ‘

Now this person has capability of going to lots of villages from aspect of dravya, i.e. the capability at some other kaal may be existent , but not in the present since at present he cannot go to more than five villages. In this way from aspect of paryaya of travelling to five villages the shakti is existent at present since he can go to them, but revelation is there of travelling to one village only in one day.

 In the same way this Jiva has capability of seeing-knowing all, but he is prevented by karma ( as nimitta) that as a result this much kshayopasham is there that touch etc. subjects can be seen or known, but in one kaal see one or  know one only. There this jiva has capability of seeing-knowing all from aspect of dravya ; in some other period it would be revealed but presently capability is not there since he cannot see-know subjects more than what he is eligible for. Further from aspect of paryaya the capability of seeing-knowing subjects is available in capability ( labdhi) form since he can see or know them but revelation is there in one kaal of seeing or knowing one only.

Question again- this is understood, but Kshayopasham exists. Due to other nimittas of external senses etc., the seeing-knowing does not happen or it is less or it is some other way; then in such a case the nimitta of karma itself is not there?

Its answer- For example the traveller was told that go to five villages only and go to one village in one day, but take these servants along. If the servants manifest in some other way, then either going does not happen, or some short travel happens or it occurs some other way . In the same way, the kshayopasham of karmas is such that of these subjects only one subject should be seen or known in one kaal , but only with such external dravya being nimitta they can be seen or known. These external dravya, if they manifest differently then seeing or knowing may not be there or less may be there or it may be some other way. These are different types of kshayopasham of karma hence karma only should be known  as nimitta. For example- with the paramanus of darkness someone is prevented seeing ; the owl and cat can see in spite of them- such is differentness of kshayopasham. In accordance with kshayopasham the seeing and knowing is there accordingly.

In this way this jiva has activities of  kshayopasham darshan and Gyan.

In Moksha Marg Awadhi-Manah Paryay gyan exist which are also Kshayopasham gyan only. They too have only one in Upayoga form in one kaal and dependent upon other dravya.

In this way with the nimitta of fruition of Gyanavarana and Darshanavarana , most parts of gyan-darshan are absent and with their Kshayopasham some parts are seen or known.

Mohaniya Karma generated state

This jiva with the fruition of Mohaniya karma manifests in Mithyatva and Kashaya Bhavas form -

Darshan Moha form state of Jiva

With fruition of Darshan Moha the Mithyatva Bhava is generated; due to this the Jiva engages in Atattva Shraddhan of the form of converse realisation i.e. contrary to the reality he believes it be in opposite form.

“ Mass of non corporeal Pradesh, holder of Gyan etc. qualities, eternal, substance is ‘self’ and the mass of corporeal pudgala dravyas, devoid of gyan etc. (having touch etc. qualities) which are newly associated- such sharir etc. pudgala are ‘others’ “

In this way conjunction form different types of Manushya-Tiryanch etc. paryayas exist, this jiva manifests in ‘mine-ness’ form with those paryayas ; cannot differentiate between self and others ; whichever paryaya he attains, he believes it to be his own.

In that paryaya Gyan etc. are there, which are own  qualities and raga etc. are there which are karma nimitta generated Aupadhik Bhavas and the colour etc. are qualities of sharir etc. form pudgala. In the sharir the colour etc. and paramanus keep changing in different ways,  that is the state of pudgala, even then he believes them to be his own form; he does not have realisation of own bhava and other bhava.

Although in these Manushya etc. paryayas, the wealth-family etc. are associated, they are explicitly different from self and they do not manifest in accordance with self, even then he believes them to be own – ‘they are mine’. In spite of them not being his own in any way, he believes them to be own.

There in Manushya etc. paryayas he indulges in imaginary realisation of the forms of Devas etc. and tattvas contrary to the reality but he does not realise their true forms.

In this way with fruition of Darshan Moha , the jiva manifests in Atattva shraddhan form Mithyatva Bhava. Where the fruition is strong , there the shraddhan is highly opposite to that of reality ; when fruition is weak , there the shraddhan is somewhat opposite to that of reality.

Charitra Moha form state of Jiva

With fruition of CharitraMoha , the jiva engages in Kashaya Bhava, there in spite of knowing-seeing , believing other substances to be good or bad he manifests in anger etc.  form.

Upon fruition of anger, believing substances to be bad, he wishes them to be harmed. If some temple etc. insentient substances are disliked then he wishes to harm them by breaking-damaging them. If the enemy etc. sentient substances are disliked then he wishes to catch them or kill them to create misery for them. The way self or other sentient-insentient substances manifested – if that manifestation was disliked by self, then he wishes them to manifest in some other forms. In this way with anger the desire to harm occurs but the harm is dependent upon Bhavitavya (destiny).

Upon fruition of pride, considering some substance to be undesirable, he wishes to bring it down, himself wishes to appear higher. With aversion and disrespect to waste-soil etc. insentient substances, he wishes them to be lower and self to be higher. He wishes the person etc. sentient things to be bowing under his command – in such forms he wishes own greatness and their lowliness. In the Lok, so that he appears better, by means of decorating self etc. and spending money etc. , he wishes to be superior and others inferior.  And if someone does better job than self, then he wishes to down grade them by some means and even if he does bad job he wishes to show it as great. In this way with pride, desire to show own greatness occurs, however being great is dependent upon Bhavitavya (destiny).

Upon fruition of deceit, desiring some object, with different types of treachery he wishes to attain is. For attainment of jewel-gold etc. insentient substances, wife-servants (female-male) sentient substances, he carries out different types of treachery . For cheating he changes his own states differently and changes the states of sentient-insentient substances, thus with fraud he wishes to attain his objective. In this way with deceit he engages in treachery for realising his desire, but the attainment of desired is dependent upon Bhavitavya.

With fruition of greed, desiring an object he wishes to attain it. The thirst is of the form of ornaments, wealth, grains etc. insentient substances and woman-son etc. sentient substances. For this he wishes self or other sentient-insentient substances to manifest in desired form. In this way with greed there is desire for attaining favourite but their attainment is dependent upon Bhavitavya.

-          Thus with fruition of anger etc., the soul manifests.

There these Kashayas are of four types- Anantanubandhi, Apratyakhyanavarana, Pratyakhyanavarana and Sanjwalan. Upon whose fruition the soul cannot attain Samyaktva, Swaroopacharan Charitra (samyaktva Acharan Charitra) , that is  Anantanubandhi Kashaya. With whose fruition the Desha (partial) Charitra cannot be attained hence least of renunciation cannot be carried out, that is  Apratyakhyanavarana Kashaya. With whose fruition , Sakal (Complete) Charitra cannot be attained ; hence all cannot be renounced , that is  Pratyakhyanavarana Kashaya. With whose fruition, Sakal Charitra is not flawless; hence YathaKhyat Charitra cannot be attained, that is  Sanjwalan Kashaya.

In the eternal worldly state, the fruition of these four kashayas is continuously present. Where Supreme Krishna Leshya form strong Kashaya is present, there also and where Shukla Leshya form weak Kashaya is present, there also ; continuously these four are under fruition. It is so since, the differentiation of Anantanubandhi etc. are not there from aspect of strong and weak but these are there from  aspect of destroying Samyaktva etc. With fruition of high intensity of these Prakriti, strong anger etc. are there ; with fruition of weak intensity weak anger etc. occur.

In the Moksha Marg, gradually out of these four, the fruition of three-two-one occurs and subsequently all four are eliminated.

In anger etc. four Kashaya, in one kaal only one is under fruition. These Kashayas have mutual cause-effect relationship hence anger leads to pride etc. , pride results in anger. Hence in some kaal differentness is seen and in some kaal differentness is not seen.

-          Know thus the Kashaya form manifestation.

Further, with fruition of CharitraMoha , Nokashaya is  produced; with fruition of Hasya(laughter) he feels happy considering something  as desirable. With fruition of Rati (Like) , considering someone is likeable he feels affectionate and lusts. With fruition of Arati ( dislike) he considers as harmful, hence he dislikes and gets perturbed. With fruition of Shok ( sorrow) , with some harm he becomes sad. With fruition of Bhaya (fear) he is scared of some harm  and  does not want its association. With fruition of Jugupsa ( aversion) he considers some substance as hateful and is repulsed and wants to be away from it. In this way know these Hasya etc. six nokashayas.

With fruition of Veda (gender) the sexual manifestation occurs. With fruition of stree veda ( female gender) , desire to mate with man is produced. With fruition of Purush Veda ( masculine gender) the desire to mate with woman is produced. With fruition of Napunsak Veda( neuter gender) , the desire to mate with both is produced.

-          These are the nine NoKashayas.

These are not powerful like anger etc. hence they are termed as ‘some’ Kashaya represented by the word ‘No’ Kashaya. Their fruition can be present with anger etc. wherever  feasible.

In this way with fruition of Moha , the Mithyatva and Kashaya Bhavas are present.

-          These are the root cause of world; due to them only in present times the jiva is unhappy and these only are cause for future karma bandh and these only are called as raga-dwesha-moha.

Here the word Mithyatva is named as ‘Moha’ since here there is lack of care. The Kashayas of deceit, greed along with hasya-rati (laughter-like) and three vedas are called ‘raga’ since there is desire to attain something. The Kashayas of anger-pride along with arati-shok-bhaya-jugupsa ( dislike-sorrow-fear-aversion) are called ‘Dwesha’ since there is desire to avoid something.

In general all are named ‘Moha’ ; hence there is lack of restraint everywhere.

The fruition of Antaraya Karma and states due to its Kshayopasham

  With fruition of Antaraya, the jiva ‘cannot achieve what he desires’ ; he wishes to donate but cannot give; desires to get some thing but it does not happen; wishes to enjoy , but cannot do so; wishes to have Upabhog  ( pleasure ) , it cannot be attained; he wishes to reveal his gyan etc. shakti ( veerya) , which cannot be revealed.     

Thus with fruition of Antaraya , ‘ the desire   cannot be fulfiled’

With its Kshayopasham, the desired is attained to some extent. Desire is quite a lot  to give but he can donate only some amount ; the benefit accrues to some extent, bhog-upapog also occur to some extent. The shakti of gyan etc is revealed partially. There also several external reasons are required.

In this way with fruition (and Kshayopasham) of Ghati karmas the states of jivas manifest.

States due to nimitta of Aghati Karma

Vedaniya Karma generated state

With fruition of Vedaniya Aghati karma, the causes for external sukh-dukh in body are generated. The good health, strength etc. and hunger-thirst-disease-sorrow-pain etc. form different causes of sukh-dukh which are  internal. Externally pleasant weather etc., good wife-son friend etc., wealth etc., and unpleasant weather etc., bad wife-son,  enemy  poverty, bondage etc. are causes for sukh-dukh.

Here what are termed as external causes, of them several reasons are such that with their nimitta the states of sharir are cause for sukh-dukh – and there are several reasons such that they themselves are cause for sukh-dukh – the attainment of such reasons is due to fruition of Vedaniya. With Sata Vedaniya the causes for sukh are attained and with Asata Vedaniya the cause for dukh are attained.

Here know this- just these alone do not produce sukh-dukh; the soul under influence of fruition of Moha Karma, himself believes to have sukh-dukh. Here the fruition of Vedaniya karma and fruition of Moha karma have such relationship- when external reason generated by Sata Vedaniya is attained then Moha karma believing it to be sukh is fructified and when external reasons generated by Asata Vedaniya are attained then the Moha karma believing it to be dukh is  fructified.

Sometimes same reason is cause for sukh for someone and is cause for dukh to someone else.

For example- with fruition of Sata Vedaniya, the clothes acquired can be cause for sukh for someone; similar clothes , if acquired with fruition of Asata Vedaniya could be cause for dukh to someone else. Hence the external objects are simply nimitta for sukh-dukh. The sukh-dukh is felt with the nimitta of Moha.

Although Munis without Moha have different Riddhi and different causes for calamities even then the  sukh-dukh is not generated. For the Mohi Jiva, upon getting the reasons or without getting reasons, with own Sankalpa itself, sukh-dukh is experienced. There too, for the reasons due to which the strong Mohi gets strong sukh-dukh, for  the same reasons , the weak Mohi gets weak sukh-dukh.

Therefore the prime reason for sukh-dukh is fruition of Moha.

The external things are not strong reasons  but the other objects and the manifestations of Mohi jiva have primacy of nimitta-naimittik relationship; due to that the Mohi jiva believes other things only to be cause of sukh-dukh

In this way with the nimitta of Vedaniya karma the cause for sukh-dukh is produced.

State generated by fruition of Ayu Karma

With the fruition of Ayu Karma the duration of Manushya etc. paryayas is decided. So long as the fruition of Ayu is there, till then in spite of causes of illness etc., the relationship with body is not terminated. And when the Ayu is not in fruition then , in spite of several efforts, the relationship with sharir does not continue ; the sharir and soul get separated at the same time.

In this world the cause for birth-life-death is Ayu Karma only. When new Ayu is under fruition then birth in new paryaya takes place. So long as that Ayu is under fruition, till then, in that paryaya form the life continues with continuity of Pran; and when Ayu is over then with termination of paryaya form Pran, the death occurs- such is nimitta of Ayu karma simply. There is no one to produce or destroy or protect- know this for sure.

Just as some (Manushya) wears new clothes, he wears them for sometime, then leaving them , he wears new clothes; in the same way the Jiva adopts new body , wears it for some time and then leaving it, wears another body; hence the relation with body is from birth etc. Jiva himself is permanently existent  without birth even then Mohi jiva does not have consideration of past-future; hence accepting present paryaya only as his state, he remains busy with the paryaya related activities.

 In this way the state of paryaya from Ayu should be known.

Naam Karma fruition generated state

With Naam Karma the jiva attains Manushya etc. Gatis; that paryaya form state is attained. There different Trasa, Sthavar etc. states are generated , ekendriya etc. jati is attained- the fruition of jati karma and the kshayopasham of MatiGyanavarana should be known to have nimitta-naimittik relationship ; according to kshayopasham, he attains the jati.

Where relationship with body is concerned, the paramanu of sharir and Pradesh of soul have a single bondage and in expansion-contraction form , the soul remains within  the dimensions of the sharir. In Nokarma form sharir the suitable positions for AngoPang ( body parts) exist with appropriate dimensions; with that only touch-taste etc. form dravya senses are generated and in the position of heart, having a shape of lotus with flowered eight leaves  the dravya mind exists.

In that sharir only, occurrence of  different shapes, different colours, being fat-thin etc. are produced; in this way the paramanus of the sharir manifest.

With this only the breathing and sound is produced, these too are mass of pudgala and they are integrated with the sharir, in these also  the Pradesh of sharir are pervasive. Here breathing is air, when the food is consumed and the waste is extracted, then life continues; in the same way the external air is accepted and internal air is expelled, then life continues; hence breathing is cause for life. In this body the way flesh, bones etc. are there; in the same way air should also be known.

For example, the deeds are carried out with hand etc., same way with air also acts are performed. The bite kept in the mouth  is swallowed by means of air and the waste etc. are expelled with air only; same way others also should be known.

And veins, air disease, air ball etc. should be known as air form parts of sharir.

The pudgala skandh are sound form e.g. produced by moving wire of Veena , these manifest in word form or non word form; in the same way with movement of lips, tongue etc. parts, the pudgala skandh  acquired in Bhasha Paryapti manifest in word or non word forms.

And Shubha-Ashubha movement etc. occur; here know this – e.g. two people are tied with common shackles. Here if one person wishes to move and the second also moves then the movement is possible; if one of the two remains sitting then movement is not possible or if one of the two is powerful then he can pull the second along. In the same way the soul and body etc. pudgala have bondage of being co-occupant of same space. There if soul wishes to move and pudgal does not move being devoid of its shakti , or pudgala may have the shakti but the soul does not have desire then movement is not possible. Or the pudgala being powerful moves and then soul even without desire moves accordingly- thus the movement kriya is carried out.

And defamation etc. external nimitta result in such karya, and in accordance with Moha the soul gets to be happy-unhappy.

In this way with fruition of Naam Karma , automatically different types of creations occurs; no other one is creator. TheTirthankara etc. Prakriti do not exist in the worldly jiva since eternal times. ( they are acquired later)

Gotra Karma generated State

With fruition of Gotra karma the jiva takes birth in higher or lower kula. There he is higher or lower in position and with fruition of Moha he gets to be happy or unhappy.

-          Such is the state with the nimitta of Aghati Karmas.

In this way in this eternal world , with fruition of Ghati-Aghati Karmas , the states of soul are generated.

Hence O Bhavya! Consider within your inner self that ‘ such is the case or not’; upon thinking it appears to be right. If this is so then consider- ‘ Since beginningless time I am having worldly disease, and to cure it I need to find remedy’ – with such contemplation you shall attain benediction.

The second Adhikar of ‘ worldly state narrator ‘ is completed.

Continued….