See ! the glory of
reflection on Tattvas ! Without reflection on Tattvas one may have staunch
faith in true Deva, etc., may study many Shastras, observe vows, etc., undergo
penances, etc., even then he is not entitled to evolve right belief, whereas
one who reflects on Tattvas is entitled to evolve right belief even without
these (conventional activities).
Further, some Jiva,
under some circumstances, before reflecting on Tattvas, may develop faith in
true deity, etc., observes vows and penances and afterwards may start
reflecting on Tattvas but he is entitled to evolve right belief only on
reflection on Tattvas.
And someone even after
reflection on Tattvas may not evolve right belief due to lack of ascertainment
of faith in Tattvas and becomes interested in conventional religious
practices, therefore, he develops faith in true deity, etc. and engages
himself in observance of vows, penances, etc. Some other person may develop
faith in true deity, etc. and simultaneously evolves right belief and in some
cases observance of vows, penances, etc. maybe found along with evolution of
right belief or may be before or afterwards too. However, faith in true deity,
etc. is essential because without it right belief cannot be evolved, but there
is no such rule regarding observance of vows, etc. Many Jivas, first of all,
attain right belief and only afterwards start observance of vows, etc.,
whereas in the case of some Jivas evolution of right belief and observance of
vows, etc. is found together. In this way, the Jiva who reflects on Tattvas is
entitled to evolve right belief but there is no such rule that he would
invariably attain right belief because in the scriptures attainment of five
types of capacities (Labdhis) is stated to be essential before manifestation
of right belief.
Characteristics of
Five Labdhis
(Five Types of
Capacity Attainments)
The attainment of
capacities (Labdhis) is of five types:-
(1) Kshayopashama:
(Specific state of destruction cum subsidence of knowledge obscuring karmas),
i.e., attainment of rational knowledge,
(2) Vishuddhi: (Feeble
state of passions),
(3) Deshana:
(Listening to and grasping of the Jina's preaching)
(4) Prayogya:
(Competency of thought activity)
(5) Karana:
(Efficiency attainment to engross in self-soul).
on evolution of which
the reflection on Tattvas (Tattva- Vichara) is possible - such a kind of
Kshayopashama be evolved, i.e., the absence of the rise of the Nishekas
(atoms) of totally destructive type of Spardhakas (karmas) of which the rise-
time has fallen due is the Kshya (destruction) and their remaining in the
inoperative existing form with the capability of coming into rise in future
instants is Upashma (subsidence) and followed by risen state of partially
destructive type of Spardhakas - such a condition of the karmas is named as
Kshayopashama; attainment of such capacity is the Kshayopashama Labdhi.
And due to feeble rise
of Moha (deluding karma) the evolution of mild passion form of thoughts takes
place wherein the reflection on Tattvas (Tattvavichara) be possible;
attainment of such capacity is called Vishuddhi-Labdhi (feeble state of
passions).
Further, where the
grasping of and deliberation on Tattvas preached by Jinadeva (omniscient Lord)
takes place - attainment of this capacity is Deshana-Labdhi (precept
attainment). In hells, etc. where the instrumentality of (listening to)
precepts is not possible, this capacity is evolved by virtue of impressions
gained in the past birth.
Further, when the
previously bonded duration of karmas (excepting age karma) gets reduced to the
level of an Antar Koda-Kodi Sagaras (within crores into crores Sagaras, i.e.,
innumerable years) and the duration of fresh bondage of the level of an Antar
Koda-Kodi Sagaras would have got reduced to its numerable division, that too,
right from the start of the time of that Labdhi shall continue getting reduced
gradually and the fresh bondage of many of the demeritorious Prakritis
(inauspicious karmas) shall be going on ending gradually - thus attaining of
such a worthy state of thoughts & dispositions is Prayogya Labdhi (competence
attainment).
Attainments of these
four capacities are possible to both Bhavya (capable) and Abhavya (incapable)
souls. It is stated in Labdhisara that after attainment of these four Labdhis
(capacities) the right belief may or may not get evolved. Therefore, there is
no rule about the evolution of right belief to the Jiva who reflects on
Tattvas. For example, someone was imparted instruction for his well being;
knowing it, he may ponder over it as to how is this instruction beneficial to
him? Later on after deliberation he may conclude that �It is so only"-such
conviction about that instruction may be evolved; alternatively, he might
think contrarily or get involved in other thoughts and may not ascertain about
the benefit from that instruction and so, he may not develop faith in it.
Similarly, the revered preceptor preached him about Tattvas, knowing it he may
ponder over it as to how is this preaching beneficial? Later on, after
deliberation he may conclude that "It is so only" - such conviction may get
evolved, alternatively, he might think contrarily or get involved in other
thoughts and may not ascertain about the benefit from that preaching and so he
may not develop faith in it. So, the prime cause is the rise of Mithyatva
karma (faith-deluding karma); when there is no rise of it then true faith gets
evolved; if its rise is not subsided then true faith is also not evolved. This
is the rule. One's duty is only to make efforts for reflection on Tattvas (Tattva-vichara).
And it is the rule
that on evolution of fifth Karana-Labdhi (efficiency attainment) the right
belief invariably gets manifested. Karana-Labdhi is evolved to such Jiva only
who has already attained the first four Labdhis and who is definitely to
attain right belief after one Antar-Muhurta.
Therefore, the duty of
this Jiva of Karana-Labdhi is only to willfully engross his Upayoga with
concentration in reflection on Tattvas; due to this, at every moment, his
thoughts & dispositions get more and more purified. For example, some Jiva
developed such pure thinking about the instruction which he received that
because of which he would shortly attain staunch faith in it. Similarly, the
thought activity of this Jiva (of Karana-Labdhi) about the preaching of
Tattvas started becoming so pure that due to which he would soon attain right
belief. Further, the sequential (instant after instant) manifestation of these
thoughts as seen by omniscience is described in Karanaanuyoga (aetiology).
There are three stages
of this Karana-Labdhi: (i)Adhah-Karana, (ii) Apoorva-Karana, and (iii)
Anivritti Karana respectively. The detailed exposition of these is given in
Labdhisara Shastra. One should know the details from there. Here it is being
described in short:
These three names are
from the viewpoint of thoughts of all Jivas of Karana-Labdhi of all the three
times (present, past & future). Karana is the name of Jiva's thoughts &
dispositions (Parinaamas).
Where the dispositions
of prior and posterior moments are uniform, it is called Adhah-Karana (slow
progressive thought activity). For example, the dispositions of some
particular Jiva in the first moment of that Karana were having less purity;
afterwards, moment after moment, the purity in dispositions went on increasing
infinite times progressively. And whatever types of dispositions he may be
having in the second-third, etc. moments, similar dispositions can be found in
some other Jiva in the first moment and the purity indisposition�s of these
other Jivas maybe increasing moment after moment infinite times progressively
in comparison to the first Jiva. Such is the state of dispositions in
Adhah-Pravritti Karana.
And where the
dispositions of prior and posterior moments are not uniform but are
necessarily unique (Apoorva) only, such stage is called Apoorva-Karana (highly
progressive thought activity). For example, the dispositions of that Karana
found in its first moment are not found to be of the same purity of any other
Jiva who is in the second, etc. moments, rather are increasingly more and more
pure. And here in this state, like Adhah-Karana, the Jivas who are found to
be in the first moment only, the dispositions of all those Jivas may be found
to be uniformly pure or may be with more or less degree of purity also; but
here the speciality is this that the lowest order purity of dispositions of
the Jivas belonging to second, etc. moments are found to be having infinite
times more purity than that of the highest degree of purity of the Jiva of
first moment. Similarly, the dispositions of all those Jivas who after
entering this Karana have reached in the second, etc. moments, may be either
uniformly pure or may have different degrees of purity, but the dispositions
of Jivas of higher moments are not at all found to be of identical purity but
are found to be of greater and greater degree of purity in comparison to the
Jiva of lower moments. Such are dispositions in the state of Apoorva-Karana
(highly progressive thought activity).
Samye samye bhin.a
bhava tmha apuvvkaran.o hu
Jmha uvrimbhava
haitthimbhavaihin n.atthi sarisatan
Tmha vidiyan karan.
Apuvvkarn.aiti nidhtthan ---(51, Labdhisar)
Karan.an
paripamo apuvvan.i cha tan.i karan.an.i
cha apuvvakan.an.i asaman.parin.ama
ti jan utan hodi -------- ( Dhavala, 1-9-8-4)
And wherein the
dispositions of Jivas of the same moments are of uniform purity only and are
not of different degrees of purity - such state of dispositions is called
Anivritti- Karana. The dispositions of all Jivas in the first moment of this
Karana are necessarily identical; similarly all Jivas of the second, etc.
moments also have identical purity of dispositions. Further, the purity of
dispositions of all Jivas of second, etc. moments are always with infinite
times more purity than the Jivas of the first moments.
In this way, one
should know these three stages of Karanas.
Aigsamye vatthantan.
Jeevan.an parin.amaihi n.a vijadai n.iytthee
n.ivvitee jatth tai an.iyttheeparin.ama
------ (Dhavala 1-9-8-4)
Aikkmhi kalsamyai
santhn.adeehin jeh n.ivattati
n.a n.ivatthati
taha viya parin.amaihin miho jaihin -------(56, Go. Sa. / Jee.
Ka.)
There, the duration of
Adhah-Karana is one Antar-Muhurta wherein four essentials take place: (i)
moment after moment infinite times more purity arises, (ii) the duration of
fresh karmic bondage goes on decreasing by one Antar-Muhurta at every moment,
this is Sthiti-Bandhaapasarana (reduction in duration of bondage), (iii) the
fruition of auspicious Prakritis (karmas) goes on increasing by infinite times
more at every moment and (iv) the fruition-bondage of inauspicious Prakritis
goes on decreasing by infinite part at every moment; thus the four
essentials take place.
Thereafter,
Apoorva-Karana starts. Its duration is a fractional numerical part of the
period of Adhah-Karana. Here also the aforesaid four essentials take place: (i)
whatever was the duration of the existing past karmas, he decreases it by
one-one Antar-Muhurta every moment, this is Sthiti Kandak- Ghata (destruction
of duration bondage); (ii) further he decreases the fruition of the existing
past karmas by one-one Antar-Muhurta of lesser time than the earlier one; this
is Anubhaga Kandak-Ghata (destruction of fruition bondage) and (iii) in the
period of Guna-Shreni (dissociation of old karmas in increasing geometrical
progression) he causes innumerable fold times of karmas' stock to become
suitable for dissociation (Nirjara); this is Guna Shreni Nirjara. And
Guna-Sankramana (transformation of Prakritis into one another) does not occur
here, but occurs at some other place in Apoorva-Karana.
