First Intermediate Chapter
Asti-Nasti pair 264-308
Asti- Nasti from aspect of
dravya (264-269)
264. Shloka- One is called Maha Satta and other is called Avantar Satta.
In this way the satta (existence) has two divisions, even so these two satta do
not have separate Pradesh and there is no difference in nature. ( Only there is
difference in Drishti.)
Bhavartha- Here the intent is not that the collective satta of all the substances of
the world are called Maha Satta and the individual satta of each substance is
called Avantar Satta. With such meaning the interpretation of entire granth
would become erroneous. Here the bhava is that every substance of world is
Samanya-Vishesh form. The Samanya form is called Maha Satta and Vishesh form is
called Avantar Satta. The Pradesh of both are the same. The same dravya from
aspect of dravya Drishti appears in Samanya form and the same substance from
aspect of Paryaya Drishti appears to be Vishesh form. It is not like a tree
where leaves are different, fruits are different, in that way the Mahasatta is
different in dravya and Avantar satta is different. In undifferentiated view
the same is Maha Satta and with differentiated view the same is Avantar satta
form. The existence which is Samanya ,
the same is Vishesh Jiva. For example keep a Shuddha jiva in front of
Drishti. So long as without knowing it
to be jiva, it is observed as indivisible existence form, till then the name of
jiva is maha satta or samanya only since the existence dharma ignoring all the
Vishesh dharmas is displaying it as only substance form. When the Drishti is
changed to that ‘ it is jiva’ then the substance instead of remaining Maha
satta form became Avantar Satta form. In this neither its Pradesh changed nor
its nature. The thing is as it is. Thus observing it from aspect of indivisible
existence is Maha Satta and the same from aspects of dravya, guna, paryaya,
utpad, vyaya etc. in divided form is Avantar Satta. The prime is Asti and
secondary is nasti. This only is Asti-Nasti from aspect of dravya.
265. Shloka- The existence which touches the collection of all the
substances is called as Maha Satta. It
accepts Samanya and from its aspect the substance is existence form alone (
i.e. Maha Satta form).
Bhavartha- The Astitva (existence) guna of each substance is different . The same
Astitva guna is also called by existence since with that only the Satta of the
substance survives. That existence Guna is same from Samanya aspect in all
substances. Being same it is called as one also as Maha Satta. In reality Maha
Satta is not any one substance. Only due to similarity it is named as One.
266. Shloka- Avantar satta of each are different. For example dravya,
guna, paryaya, utpad, vyaya, dhrovya etc. are all different. They are family of
existence known as Avantar Satta.
Bhavartha- Existence pervasive in all is called Maha Satta. Comparatively what stays
in smaller place is called Avantar
Satta. In Samanya Aspect the Maha Satta is existent in all substances hence
there is no difference between substances and all can be called as one. But
Avantar Satta differentiates between the substances. For example with respect
to Maha Satta the dravya, guna, paryaya all are existent form but from aspect
of Avantar Satta they are different.
With respect to Avantar satta the existences of dravya, guna, paryaya
are different. Even in dravya that of watch, table, chair are different. Past,
present, future are different. Thus Avantar Satta has several divisions.
267. Shloka- From aspect of Dravya ‘Syat Asti’ and ‘Syat Nasti’ means that
when the substance is present in some aspect with respect to Maha Satta, the
same time from aspect of Avantar satta
in some respect it is absent. From aspect of Avantar Satta only there is
absence in the substance. In reality it is not absence form.
Bhavartha- When substance is seen from aspect of Dravyarthika naya, then total
substance appears to be existence form.
At that time the Avantar Satta form substance is not visible. It implies
absence. It does not mean that the existence of Avantar Satta is destroyed from
the substance. [Praman – commentary of Pravachasar Gatha 97,98]
268. Shloka- In the same way the moment the substance is decided from
aspect of Avantar Satta , at that moment it is present from its aspect but is
absent in some aspect with respect to opposing Maha Satta.
Bhavartha- In reality the substance is as it is. Nothing adds and nothing subtracts.
Only description style changes. When substance is observed from Drishti of Maha
Satta then it is seen as existence form. At that time it cannot be called any
Vishesh dravya, guna, paryaya forms. In the same way when the substance is seen
from aspect of Avantar Satta then that dravya, paryaya etc. vishesh forms are existent but Samanya existence form is not
there. In this way in the substance the Astitva and Nastitva are established
from certain aspects. The Nastitva in the substance is only from aspect of
Drishti, in reality the substance is not absence form.
269. Shloka- The example of Astitva in some aspect and Nastitva in some
aspect is clear. Just as cloth is there from aspect of dravya cloth but the
same cloth is not there from aspect of non description of white etc. gunas.
Bhavartha- The agglomeration of white etc. gunas is called cloth. When cloth is
primarily described then its qualities are ignored and when white etc.
qualities are primary, then cloth is ignored. From aspect of speech the thing
has arrangement of primary and secondary. By this arrangement only the substance
has Astitva in some aspect and Nastitva in some aspect. This only is Syadvad. So
long as the Drishti was upon cloth then that existence form cloth is Maha Satta
form. When it is considered to be silk cloth or white cloth then it is Avantar
satta form.
Asti- Nasti from aspect of
Kshetra ( 270-273)
270. Shloka- The Kshetra of substance is also described in two ways. One
is Samanya , other is Vishesh. The Desha (agglomeration of Pradesh) alone is
called as Samanya kshetra and its divisions are called as Vishesh Kshetra.
Bhavartha- So long as the Drishti is upon the Desha of dravya, till then it is Maha
Satta form Samanya Kshetra since there is no differences between the Desha.
When the Drishti is directed upon the innumerable Pradesh or ek Desha or Desha
of Jiva or Desha of pudgala then it becomes Avantar satta from aspect of
Kshetra. Observing in Desha form is Maha Satta and observing in any divisive
form adjective is Avantar Satta. The Drishti of observation is primary and
other is secondary. Primary is called Asti and secondary is called Nasti. This
is Asti-Nasti from aspect of Kshetra.
271. Shloka- When the substance is described from aspect of Desha in Desha
form , at that time it is Desha form with respect to own kshetra but without
consideration of divisions of Desha, it is not from aspect of divisions.
Bhavartha- When Jiva is viewed in Desha form then he is seen in Desha form but not
in innumerable Pradesh form. Kaal also when observed in Desha form is seen in
Desha form but not in one Pradesh form.
272. Shloka- Or when the substance is described from aspect of divisions
of Desha , at that time it is there from aspect of the divisions but since
Desha is not considered, then it is not from aspect of Desha.
Bhavartha- From this aspect Jiva would be seen having innumerable Pradesh but not
Desha form. Kaal also would be seen as single Pradesh form but not Desha form.
273. Shloka- Example for Kshetra is cloth form Desha. From aspect of white
etc. threads collection and different divisions it is Asti-Nasti form in
certain respects. When a specific aspect is being desired to tell then that
being Prime is Asti form and other being undesired are ignored and are Nasti
form. In this way the Astitva and Nastitva from aspect of Kshetra should be
understood.
Bhavartha- So long as Drishti is upon the Desha of cloth, then it is Maha Satta from
aspect of Desha and when its divisions of 10 or 1 meter is described, it is
Avantar satta. The Prime is Asti and secondary is Nasti .
Asti-Nasti from aspect of
Kaal (274-278)
274. Shloka- Kaal means manifestation or the nature of substance is manifestation. Kaal also is of two types Samanya and Vishesh.
Bhavartha- So long as Drishti is upon the kaal (paryaya) of dravya, till then Maha
Satta form Samanya Kaal is there since kaal is not different from kaal. When
the Drishti is directed upon the kaal (paryaya) of Jiva or kaal of pudgala or
present kaal or past kaal or kaal of samaya alone, then it is Avantar satta
with respect to kaal. Observing the kaal is Mahasatta and observing any
division of kaal form is Avantar satta. The one which is seen is primary and other secondary which are Asti Nasti
respectively from aspect of kaal.
275. Shloka- Samanya is Vidhi (natural)
form while Vishesh is Pratishedha ( non natural) . Out of the two with
any one being implied form and other
being unimplied form the Astitva and Nastitva are encountered.
Bhavartha- The equivalent words for Maha Satta are Samanya, Vidhi, Shuddha ,
unattached while that of Avantar satta are vishesh, Pratishedh, ashuddha,
attached etc. The Bhava of shloka is that Kaal is Samanya as well as Vishesh.
With both being primary secondary they are asti-nasti form. The kaal which is
samanya is the Jiva kaal vishesh.
276. Shloka- Manifestation without divisions- without considerations of
divisions is called Vidhi e.g. the manifestation of existence. In existence
samanya there is no imagination of divisions but its samanya manifestation is
there, For the same existence imagination of manifestations of different divisions is
called as Pratishedh e.g. Manifestation of jiva dravya, manifestation of guna,
paryaya.
Bhavartha- From aspect of samanya manifestation there is no divisions in the
substance in any way. However from aspect of Vishesh manifestation the same
undivided substance becomes several divisions form. The divisions in the
substance only are Pratishedh form.
277. Shloka- The example of asti-nasti together with Samanya and Vishesh
kaal is as follows- When the consideration of manifestation of existence
samanya is carried out without differentiations in the substance; at that time
that Samanya form is present with respect to swa-kaal but without consideration
of divisions it is not existent with respect to Vishesh form - other-kaal. For
example when Jiva is observed from manifestation aspect then he is existent with
respect to manifestation but not with respect to jiva manifestation. In the
same way when seen from aspect of Jiva manifestation , it is there with respect
to jiva manifestation but not with respect to manifestation alone.
278. Shloka – For example the samanya manifestation of cloth form is
swa-kaal of cloth from aspect of kaal samanya. Hence with respect to them it is
present, however the same cloth with respect to other kaal in the form of
Vishesh manifestation of threads and whiteness, it is not there.
Bhavartha- The Drishti of manifestation of indivisible cloth is Maha satta and
Drishti of manifestations of its divisions is Avantar Satta. Just as
manifestation of Dhoti , white etc. Prime is asti and secondary is Nasti.
Asti- Nasti from aspect of
Bhava ( 279-283)
279. Shloka- The term bhava implies manifestation. The form of Tattva only
is its bhava. Or the group of shaktis is called bhava. Or with bhava the
essence of substance gets known.
280. Shloka- The bhava is also having two divisions i.e. Samanya form and
Vishesha form. The one which is under consideration becomes primary known as
swa-bhava while the undesired becomes secondary called as par-bhava.
Bhavartha- So long as Drishti is upon bhava (guna) of some dravya, till then that is
Maha Satta form Samanya Bhava since bhava is not different. When the Drishti is
upon Jiva bhava ( guna of jiva) or gyan bhava or touch bhava or infinite bhava
or one bhava then it means Avantar Satta with respect to bhava. Observing from
aspect of Bhava is Maha Satta while observing the bhava with respect to some
adjective or differences is Avantar
Satta. The form which is observed is primary and remaining is secondary. Primary
is called Asti and secondary is called Nasti. This is Asti-Nasti from aspect of
Bhava. Whether it be called as bhava or existence, both words mean the
indivisible existence only and Pradesh are same in both cases. Nature is also
same. For example observing jiva in bhava form is Maha Satta and observing Jiva
Bhava form is Avantar Satta.
281. Shloka- Of the two bhavas, the Samanya Bhava is Vidhi form which is
Shuddha without any aspect considerations. Vishesh bhava is Pratishedh form
with divisions and has aspect consideration.
282. Shloka- Out of the Samanya and Vishesh Bhavas of the substance, the
bhava which is under consideration, that only is believed to be swa-bhava of
substance and with respect to that swa-bhava only the substance gets existence.
But the bhava which is not considered, that is called as Par-bhava. When
Samanya is under consideration , at that time par-bhava is not under
consideration hence that substance is believed to be absent. Hence with respect
to Par-bhava the substance gets Nastitva (absence). The Astitva and Naastitva
both gets applied in a substance at same time.
283. Shloka- Bhava of cloth, essence of cloth, attainment of nature of
cloth, these three things have same meaning. The bhava of cloth is with respect
to own nature and not with respect to pot etc. bhavas which are not under
consideration. Other than the intended bhava all other bhavas are undesired.
284. Shloka- So long as there is no consideration of divisions in the
existence , till then it is called existence samanya. When its gets divided in
forms of dravya-kshetra-kaal-bhava then it is called as existence Vishesh.
Bhavartha- So long there is no sense of divisions in substance till then it is pure
from aspect of Dravyarthika naya. In that state it does not have any aspect
consideration. However when from aspect of Paryayarthika naya the divisions are
considered then the substance becomes mutually relative and in that state it is
Pratishedh also. The one which remains always contiguous form is called Vidhi
and the one which stays in Vyatirek ( different) form is called Pratishedh. The
substance in samanya state only can remain in Anvaya form continuously but in
division considerations it adopts Vyatirek form. Hence Existence Samanya is
called as Vidhi and existence Vishesh is called as Pratishedh. In Vishesh state
of substance only Pratishedh is considered.
Bhavartha- Again Acharya has described Asti-Nasti from aspects of dravya, kshetra,
kaal, bhava in different forms , now all four are gathered together and told
that so long as the substance is indivisible existence and there is no consideration of division,
till then it is called as Samanya or Maha Satta. When there is any
consideration of divisions, it is Vishesh . Indivisible existence is Samanya
and Jiva existence, innumerable Pradesh, Gyan etc. infinite qualities, siddha
paryaya, deva form Utpad, Manushya form Vyaya, all are Vishesh or Avantar
Satta. The primary is Asti and secondary is Nasti.
285. Shloka- Hence this thing is established without doubt that when
complete substance is described in Samanya form then at that time they are
Samanya form for sure but due to lack of consideration of remaining Vishesh
they are absent also. Just as in Samanya
Jiva is present in existence form
but not as Jiva form.
286. Shloka- Or when complete substance is described in Vishesh form then
they are Vishesh for sure but due to lack of Samanya consideration they are
absent in Samanya Drishti. Just as in Vishesh jiva is there in Jiva form but
not in existence form.
Remaining Vidhi
Now Praman
Drishti is described- The one which is Samanya form that
only is Vishesh form. In other words the substance is
differentiated-undifferentiated form. It is joint form. This is Praman Drishti.
This Drishti establishes the opposing dharmas without opposition, with friendly
bhava, with mutual aspects in a substance at the same time. Just as the
substance which is existence samanya , that substance only is existence vishesh
‘jiva’.
Now Anubhaya Drishti is described- The substance is by nature – Asti ,
and not of other form – Nasti, it is joint form- is Praman . These three
Drishti have been described above but there is one more Drishti called Anubhaya
Drishti ( neither Drishti). It is somewhat difficult to understand. Whether
Pradesh of Samanya and those of Vishesh are different – No , can we take
Samanya form and give Vishesh form to
someone- No. This only is Anubhaya Drishti. Anubhaya means neither of the two
forms, but indivisible. This Drishti tells that Samanya and Vishesh such
division itself is not existent. Neither Samanya is there nor Vishesh is there,
this is indivisible, impenetrable. It has to be borne in mind that this Drishti
cannot be expressed in words. Whatever we speak would become adjective form ,
division form. This is described as Avaktavya (indescribable), Anubhaya (
neither), Shuddha Dravyarthika Drishti etc. Here the term Shuddha means
indivisible. Its subject is only experienced.
287. Shloka- The sequence described above for
Asti-Nasti etc. should be applied to all tat-atat, nitya-anitya, ek-anek pairs
also. In every pair it should applied from aspects of dravya, kshetra, kaal and
bhava. The one which is considered in respects of compatibility and
incompatibility, that is primary and the other is secondary.
Bhavartha- Just as asti-nasti etc. are applied on samanya-vishesh of a dravya, in
the same way the remaining three pairs would also be applicable to
Samanya-vishesh. Just as the one applying asti-nasti on two different dravyas
is ignorant , in the same way the one applying remaining three pairs on two
different dravyas is ignorant and not Syadvadi.
Further just as with primary-secondary of asti-nasti the entire dravya
appears as asti or nasti or joint or neither form , in the same way with
remaining pairs also the entire dravya appears in primary dharma form. The one
which is considered, it would appear in that form. Just as
dravya-kshetra-kaal-bhava are applied on asti-nasti etc. in the same way they
would be applied upon remaining three pairs with aspects of
dravya-kshetra-kaal-bhava in primary-secondary sense.
288. Shloka- As per this procedure remaining five bhangs ( combinations)
should be applied to the substance. Syat-asti and Syat-Nasti . These two have
been told earlier. Remaining five bhang (combination) terms should be evolved
from these two bhangs.
Bhavartha- Asti-Nasti two bhangs are told above. Remaining five bhavas Asti-nasti, Avaktavya (indescribable), Asti
Avaktavya, Nasti Avaktavya, Asti-Nasti Avaktavya should be derived. Just with two letters the word is created, in the same way
Asti-nasti two are told. Now with their combination five more bhangs exist
which as as follows- (1) where samanya or vishesh is primary that is Swa, Asti
from aspect of swa (self) is first Asti Bhang (2) Where Samanya or Vishesh are
secondary that is called Par (other). Nasti from aspect of Par is the second Nasti Bhang. (3) when Samanya
and Vishesh both are sequentially described then third is Asti-Nasti Bhang.
Just as substance is there from aspect of Swa (samanya) and not there from
aspect of Par (vishesh). (4) When both Bhangs are applied at the same time
since the substance is both forms at the same time. This is Avaktavya
(indescribable) naya. (5-6-7) Remaining three Bhangs are generated with their combinations.
Just as the seven Bhangs are applied on
Asti-nasti, in the same way they would be applied on tat-atat,
nitya-anitya, ek-anek pairs also. This
is the procedural sutra and applicable everywhere.
Note- So far the Asti-Nasti pair was described. Now it is explained that both
dharmas are Samyak with right aspect and without relation they are false. Some
wise ones apply it on two different dravyas which should not be done.
(1) Refutation of asti-nasi without aspects 289-308
(2) Support of asti-Nasti with aspect
289-308
Doubt
289-290
289. Shloka- Out of asti-nasti only one needs to be stated since that would suffice, why unnecessary
trouble? With both it becomes complex and more number of words make it
difficult to absorb.
290. Shloka- Therefore for establishment of Tattva either ’asti’ should be
told or only ‘nasti’ should be told. Absorbing both separately is not logical.
Answer
291-292
291. Shloka- The above doubt is not valid. Since the complete substance
comprises of both ‘asti-nasti’ bhavas. If any one bhava is eliminated then the
other bhava would also get eliminated.
292. Shloka- By not accepting any one of “asti-nasti” the remaining second
also gets eliminated. If thing is believed to be only ‘asti’ form then it would
always be anvaya
(connection) form and would not be Vyatirek ( separateness) form. Without
accepting Vyatirek the anvaya can also not be accepted.
Bhavartha- The thing which shows the sameness of bhava is called Anvaya bhava. The
thing which shows difference in state is Vyatirek Bhava. The nature of thing is
completed with both together. Hence both are relative. If any one is not
accepted then other also cannot remain. Then the existence of thing also cannot
be there. Hence both asti-nasti form anvaya and vyatirek should be accepted.
Continued….
