Now question is raised that
in spite of the chain of all the dravya asravas being present, how come the
Gyani is Nirasrava ? This is asked in next kalash?
Shloka
117 : Why is it told that Gyani is always Nirasrava in spite of the chain of
all dravya asravas being alive ?
- Such a doubt is
experienced by the disciple which is answered in the next gathas as follows:
Gatha
173: The samyakdrishti has in
existence with his being all those Mithyatva etc. pratyaya i.e. asravas which
were bonded in the ignorant stage. Depending upon his attention/inclination
those result in future karma bondage.
Gatha
174: Those previously bonded pratyaya stay is existence without fruition
being incapable of fructifying . Only
when they are ripe for fruition then they result in future bondage of
gyanavarana etc. 7 or 8 types of karmas.
Gatha
175 : Those previously bonded pratyaya stay in existence just as an underage
girl is not enjoyable for a man. Those very pratyaya on reaching maturity are
capable of fructification hence cause
bondage to Jiva , just as the underage girl on reaching puberty binds the man. Here the attraction of the man
towards her itself is the bondage.
Gatha
176 : For this reason the samyakdrishti has been called “abandhak” (without
bondage) since he lacks the raga-dwesha-moha bhava form asrava bhavas ,due to
which the pratyaya of Mithyatva etc. do not result in future karma bondage in
spite of being in existence with his being.
Commentary
: Just
as a newly married underage girl is not enjoyable to the man in that state; the
same girl on reaching puberty in mature stage is enjoyable to the man and the
man is attached to her. In the same way the previously bonded karmas though in
existence, do not result in fructification. Only when they complete their term
then they are capable of fruition and give result. At that moment the upayoga
(attention) of the soul is corrupted.
Depending upon his state and with the dravya pratyaya of the form of pudgala
karma being in existence, in accordance with the fruition of karmas and bhavas
of the Jiva, they result in bondage.
Therefore even though the Dravya karma form pratyaya
are in existence in the being of the Gyani , it does mot matter. Even then the
Gyani is nirasrava because Jiva does not have raga-dwesha-moha form asrava bhava which result due to karma
fruition, hence dravya asrava do not cause bondage.
Explanation
: In
the being of Jiva the dravya asrava of Mithyatva etc. are in existence. Even
then they are not cause for future bondage since cause for bondage are the
raga-dwesha-moha form bhavas of the Jiva. When such bhavas are present then
fruition of Mithyatva etc. dravya asravas and bhavas of the Jiva have a
nimitta-naimittik form relationship of
cause and the act. Therefore when Mithyatva etc. comes into fruition then
depending upon the raga-dwesha-moha form bhavas of the jiva at that moment,
the future bondage accrues.
When Jiva is Kshayik
Samyakdrshti then he does not have Mithyatva in his being at all since it is
destroyed. Along with it the Ananatanubandhi Kashaya and corresponding Avirati
and Yoga bhavas are also destroyed. Then Jiva does not indulge in raga-dwesha-moha
bhavas of those types. Where bondage of Mithyatva and Anantanubandhi was there
earlier, now they are not bonded for
future. If Mithyatva is subsided then it remains in existence in his being but
that dravya karma without fruition cannot be cause for bondage.
Although in the chain of
Avirat Samyakadrishti etc. Gunasthanas , there is bondage due to fruition of
charitra moha, even then it is not counted as bondage in the context of endless
transmigration. This is the difference between Gyani and agyani. So long as the
Jiva manifests with the bhavas of ownership of the fruition of karmas, till
then he is karta of those karmas. However when he manifests due to nimitta of
others and remains their knower-observer only then he is gyani. The one who
knows is not doer. Due to this in spite of manifestation in accordance with
charitra moha for the samyakdrishti , he is called Gyani. On the other hand
where Mithyatva is under fruition then manifestations of raga-dwesha-moha
bhavas of those kind imply him to be Agyani. In this manner the difference
between Gyani and Agyani should be understood. In the same way the bondage and
non bondage are different. With the practice of remaining immersed in the pure
form of the self leading to kevalgyan he becomes real total Gyani and totally nirasrava. The same is told earlier
also.
Same is described by the
next kalash:
Shloka
118 : Although the dravya form pratyaya i.e. dravya asrava bonded in the
ignorant stage are in existence in the being, since their fruition is only at
completion of its duration; therefore till the time of fruition they remain in
existence only. Thus although the dravya asrava do not surrender their
existence, even then the Gyani does not accrue new karma bondage due to absence
of raga-dwesha-moha.
Explanation
: In
the absence of raga-dwesha-moha, the dravya asrava in existence is not cause
for bondage. Here the absence of all raga-dwesha-moha should be treated as
absence of intentional(with knowledge) raga-dwesha-moha.
Same meaning is firmed by
the next gathas which is preceded by the next kalash:
Shloka
119 : It is not possible for gyani to indulge in raga-dwesha-moha bhavas ( as
they do not fructify) hence he does not
have bondage since raga-dwesha-moha alone is the cause for bondage.
Same is described by the
next Gathas:
Gatha
177: Samyakdrishti does not have asravas of raga-dwesha-moha. Without asrava
bhava the dravya pratyaya are not cause for bondage of karmas.
Gatha
178 : Mithyatva etc are four types of causal agents for eight types of
karmic bondage. Further the cause for those four types of causal agents are the
raga etc bhavas of the jiva. Since samyakdrishti does not have those raga etc.
bhavas hence he does not have bondage.
Commentary:
Samyakdrishti does not have raga-dwesha-moha since in
their presence he cannot attain
samyaktva. Further in the absence of raga-dwesha-moha, the dravya asrava can
not become cause for bondage of pudgala
karmas becuase for the bondage of pudgala karmas, the raga etc. only are the causal
agents for the dravya asrava to bond. Hence in the absence of the cause for the
causal agent the act is also not carried out. Therefore Gyani does not accrue
bondage.
Explanation
: One
cannot be samyakdrishti without the absence of raga-dwesha-moha. This is the
incontrovertible law, however it should be understood to be related to raga etc
of Mithyatava since they alone are counted in raga etc. After attaining
samyaktva one still has charitra moha related raga which is not counted here being unimportant.
Therefore in the absence of those bhava asaravas the dravya asravas are not
cause for bondage. If cause for cause is absent then act is also not carried
out- such is the rule. Therefore samyakdrishti gyani does not have bondage.
Here the term gyani is used
for samyakdrishti in following way: 1. The one with gyan is called gyani. Hence
with the presence of general knowledge, all jivas are gyani. 2. With the
differentiation of right knowledge with Mithya knowledge , the Samyakdrishti
has right knowledge hence he is Gyani while Mithya drishti is agyani. 3. With
respect to complete knowledge only kevali bhagwan is gyani since upto 12th
gunasthana agyan bhava is present in the description of five bhavas. In this
manner by use of Anekant, all the viewpoints of for and against are properly
established. By use of total ekant nothing can be established.
In this manner the gyani
does not accrue bondage- this is on account of glory of shuddha naya. Hence glory
of shuddha naya is described next:
Shloka
120: Those people who continuously
practice meditation with the acceptance
of shuddha naya.
How
is that shuddha naya ? – Knowledge which cannot be suppressed by anyone – such
pure knowledge alone is its symbol. Those people taking recourse to shuddha
naya have minds without presence of raga etc. and continuously they observe the
samayasara i.e. pure own self without bondage.
Explanation
: Here
concentration by means of shuddha naya is described but the real shuddha naya
is attained after acquiring keval gyan. The shuddha naya here is part of sruta
gyan, therefore believing in pure nature of self and concentration in
meditation by means of it is indirect experience. Being partly pure, it is also
described as direct in vyavahara.
Further it is told that
those who forgo this, accrue karma bondage:
Shloka
121: Those who give up shuddha naya and acquire relationship with raga etc,
they accrue karma bondage by giving up knowledge.
Which type of karma bondage
is acquired?- Those which have cast a net of different strange vikalpas by means of previously bonded dravya asravas.
Explanation
: After
giving up shuddha naya, with the presence of dravya asravas and raga etc.
different types of karmas are bonded. After giving up shuddha naya , thereby on
fruition of Mithyatva, karma bondage restarts again. Here bondage related to ragas of the Mithyatva kind are considered prime and upayoga
(ashuddha upayoga ) is neglected. Since the period of shuddha upayoga is small
hence absence of the same is not considered important. The Gyani does not
intend to indulge in the raga(without Mithyatva) with respect to objects of knowledge hence
minimal bondage is not the cause for worldly existence.
[ If considered from the
point of view of upayoga then in spite
of upayoga giving up shuddha upayoga , samyaktva is not given up. There is
minimal bondage on account of raga of charitra moha, but that is not
considered in the context of agyana.
Even so the bondage is there , hence it is always preached to remain immersed
in shuddha upayoga to samyakdrishti gyani, without giving up shuddha naya.- so
it should be known.]
Now the same is described
with an example next :
Gatha
179: Just as the food consumed by a person is
converted into flesh, veins and blood by the heat of the abdomen.
Gatha
180 : In the same manner the previously bonded dravya asravas of the Gyani
now bond several types of karmas. How are those Jivas who are bonding these
karmas ? – they have discarded nayas, separated from shuddha naya and attained
ignorant state again.
Commentary
: The
moment gyani separates from shuddha naya or leaves it; at that moment , on
account of presence of the raga etc bhavas, his previously bonded pratyaya i.e.
dravya asravas definitely manifest into resultant form since the cause for the
cause is present. Therefore those raga etc. bhavas function as nimitta and cause bondage of gyanavarana
etc pudgala karmas – this is not unusual since it is seen from the example.
Just as a food digested by a person is converted into flesh, veins and blood by
the heat of the abdomen which is observed directly, the same way should be
considered here.
Explanation
: When
Gyani separates from shuddha naya, then he is surrounded by raga etc bhavas.
Due to this, changing into agyani mithyadrishti he bonds with karmas since raga etc. bhavas are nimitta for
dravya asravas and those asravas are cause for karma bondage surely.
Same is described by the
next kalash:
Shloka
122 : The summary of the description above is that shuddha naya should never
be discarded- this is the sermon because by taking recourse to shuddha naya
there is no bondage and by discarding it bondage surely occurs.
Now confirming the embracing
of shuddha naya the next kalash is stated:
Shloka
123: Great saintly people should never discard shuddha naya.
How
is the shuddha naya ? – which makes knowledge go into stable state.
How
does it make knowledge go into stable state?- it is stationary without
perturbations and is vast i.e. its glory in all the substances is extremely
deep.
How
is that knowledge ? – Eternal i.e. without any beginning or an end.
And
how is the shuddha naya? – which destroys karmas totally by the roots.
In this manner, people
stationary in shuddha naya, by contracting all the explicit paryayas of
knowledge immediately, getting rid of the obscuration of karmas,
observe/experience the glorious brightness of the knowledge of the form of
dense block, stationary and blissful.
Explanation
: Shuddha
naya contemplates upon the soul as consciousness alone, pure, permanent,
indivisible, neglecting all the specific knolwedges and all the bhavas
generated out of nimitta of others. Those who experience their soul, subject of such shuddha naya , and remain
stationary within self; they observe their own soul as the keval gyan form non
corporeal humanly form veetrag statue of knowledge which is devoid of all
karmas. By remaining stationary within the subject of shuddha naya for a period
of antarmuhurta, with advent of Shukla dhyan
one attains keval gyan- such is its glory. Therefore after observing it
one should not not leave it till one attains keval gyan- such is the advice
of shri gurus.
Here the Asrava adhikar is
concluded. In the beginning of the Chapter
the asrava had entered the stage in the form of disguise. Recognising
and removing that disguise the knowledge
has appeared revealing himself. The
glory of such knowledge is described in next kalash:
Shloka
124: With the complete separation of
raga form asravas within moments the total knowledge reveals itself to the
person observing the permanently
illuminant great substance within self.
How
does it reveal itself? – Encompassing all other bhavas which are spread over
the entire universe within its blissful self, it reveals itself.
And
how is it ? – Stationary. All substances are observed as they are without
perturbation.
And
how is it ? Incomparable. Nothing can be compared to it.
Explanation
: Those
people who, taking recourse to shuddha naya experience the consciousness form
great substance within himself with
concentration, they attain the incomparable keval gyan which knows all the substances by discarding all the raga etc. asrava
bhavas.- such knowledge is the greatest of all.
In this manner the disguise
of asrava which had entered the stage has been correctly identified by the knowledge. Then the asrava
quits the stage.
The translator adds:
In scripture Mithyatva,
Avirati, Kashaya and Yoga have been
called Dravyasrava and raga-dwesha-moha these ignorant form bhavasravas have
been asked to discard. Those Munis, who after having discarded both of these,
and attaining glories and all the qualities have become Siddha , I bow to them
with all respect. They have conquered all the asrava bhavas, therefore myself
Jayachand Chaabra sing their praises so that I could acquire my desired Moksha
state.
This completes 180 Gathas
and 124 Kalashs and fourth chapter of Asrava Adhikar.
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