17. Samayasar Gatha 56-61

Now the disciple enquires that if these colour etc. bhavas do not belong to Jiva then why are they so described in other Siddhanta granths as belonging to Jiva? the same is answered in next gatha :

Gatha 56: All these bhavas from colour to gunasthana etc. are described as belonging to Jiva from the aspect of Vyavahara naya. Therefore they are so described in Sutras. However from Nishchaya naya point of view, none of them belongs to Jiva.

Commentary : The Vyavahara naya is based upon the manifestation of paryayas which is based upon the tainted bhavas wherein  bhavas of one are described as to be belonging to another.  Just as red colour on  a pure white cotton cloth would be called tainted, in the same way the Jiva also has tainted bhavas of colour etc.

On the other hand Nishchaya Naya is based upon the Dravya. It manifests only based upon the pure nature of the Jiva and does not call the bhavas of one as belonging to another, in fact it opposes it. Hence while Vyavahara naya says that from colour to gunasthana etc. bhavas belong to Jiva, the Nishchaya naya says that “they do not belong to Jiva”.

In this manner the principle of Syadvad of Bhagwan is logical.

Now the disciple again enquires that why the colour etc. do not belong to Jiva from Nishchaya naya point of view. This is answered next:

Gatha 57 : Just as water and milk combine together in a single space, in the same way the Jiva is related to the colour etc. bhavas. These colour etc. do not belong to Jiva since Jiva is different from them due to his quality of Upayoga. He is recognized as different due to his quality of Upayoga (cognition) .

Commentary : Just as water and milk are related to each other by occupying the same space , still milk is seen differently with respect to water due to its property of being milky. Water and milk do not have the property of being one and the same. Just as fire and heat have the relationship of being one and the same; the same is not applicable in case of water and milk. Therefore milk definitely does not have the property of being water.

In the same way although soul mixed  with pudgala matter in the form of manifestation like colour etc.  occupies the same space as the pudgala dravya , even so the soul having the property  of Upayoga (contemplation) as its prime characteristics, appears to be different from all other dravyas. Just as fire and heat have relationship of being one and the same, the soul and colour etc. do not have same relationship. Therefore from Nishchaya naya point of view the manifestations of colour etc do not belong to the jiva.

Now the disciple again enquires that if such is the case then definitely there is disagreement between Vyavahara and Nishchaya naya. How can they be said not to have antagonism? This is replied in the form of three gathas with example below:

 Gatha 58: Just as on seeing a traveler being robbed while travelling on a road, the practical people say that this road is being robbed. If considered realistically then the road is not robbed, only the traveler going on that road is robbed.

Gatha 59: In the same way on seeing the colours of karma and nokarma in the Jiva , Jinadeva has told in Vyavahara sense that this colour belongs to the Jiva.

Gatha 60: Similarly  the smell, taste, touch, features, body, shape etc. all belong to Jiva – this is a statement of Vyavahara naya – this is said by the ones who know Nishchaya naya.

Commentary: Just as on seeing a group of travelers being robbed on a road, people say “this road is robbed”, but this is an formal statement of saying that the road is robbed because  people are robbed on that road. This is a statement in  Vyvahara sense since if seen from Nishchaya aspect then the road is just a part of the space belonging to the Akash dravya and the road is not really robbed.

In the same way on seeing the colour of  bondage of karma and nokarma in the bonded form of Jiva , “ this is the colour of the Jiva ” is a formal statement, based upon the relationship of Jiva with karma and nokarma, made by Bhagwan Arihant deo in Vyavahara sense. Even so from Nishchaya point of view the Jiva is definitely non corporeal by nature and is different from other dravyas on account of his Upayoga nature, therefore he does not have any colour.

In the same  manner smell, taste, touch, features, body, shape, structure, raga, dwesha, moha, influx, karma, nokarma, varga, vargana, spardhak, adhyatmasthan, anubhagsthan, yogasthan, bandhsthan, udayasthan, marganasthan, sthitibandhsthan, samkleshsthan, vishuddhisthan, samyamlabdhisthan, Jivasthan, Gunasthan – all these are described as Jiva in Vyavahara sense by Arihantdeo. Even so in Nishchaya sense the Jiva is permanently non corporeal and is different from all due to his nature of Upayoga. Therefore all these do not belong to the Jiva, because the qualities of colour etc. do not have relationship of having oneness with Jiva.

Explanation : The bhavas from colour to Gunasthana are described as belonging to Jiva in the Siddhant scriptures in Vyavahara sense; in Nishchaya sense they do not belong to Jiva since Jiva is of the nature of Upayoga (consciousness) in reality.

It should be understood that though Vyavahara naya is called untrue, it is not totally untrue, it should be called untrue in certain aspect. When one dravya is described as different from other dravyas, having oneness with its own paryayas ( manifestations) and with its own extraordinary quality as the prime then all the other manifestations due to interaction with other dravyas on account of Nimitta-Naimittika bhava become secondary and unimportant. In the context of the undivided dravya , all those  manifestations are neglected, hence it is said that they do not belong to the Jiva in a certain aspect. However if they are called to be belonging to Jiva then it is said from Vyavahara sense – such is the division of naya.

Here description is from the aspect of pure dravya, therefore all these colour etc. are called belonging to Jiva in Vyvahara sense. If observed from the aspect of Nimitta-Naimittik bhava then it is true in certain aspect. If it is called totally untrue then it negates the Vyavahara naya altogether which results in negation of reality also. Therefore the preaching of Jinadeo should be understood from Syadvad point of view which leads to Samyak Gyana. Believing  totally one sided view (ekant) leads to Mithyatva.

Now the disciple enquires that why do Jiva not have oneness with colour etc? This is replied in the gatha  below:

Gatha 61 : Those Jivas who are belonging to the world, have colour etc. attributes in worldly state, however those Jivas who have been liberated , they do not have colour etc as attributes definitely; therefore they (colours etc.)  do not have oneness with Jivas.

Commentary : Definitely bhavas  which have singleness with all the states of a thing and are never present when the thing is absent, that thing is said to have oneness with those bhavas. Pudgala dravya is said to have oneness with colour etc. bhavas because it is always existent with colour etc. bhavas in all its states and  is never found without colour etc. bhavas.

Jiva also in worldly state is observed with colour etc. bhavas in certain aspect and is never found without oneness with colour etc. bhavas. Same Jiva in Moksha state is seen without any oneness with colour etc. bhavas and since in that state he does not have oneness with colour etc. bhavas, therefore he does not have oneness with colour etc. bhavas in any way.

Explanation : Those bhavas which are present in all the states of a thing are said to have oneness with the thing. Colour etc. have oneness  with pudgala in all its states. For Jiva, colour etc. can be said to have  oneness with him in worldly state in some aspect, but in Moksha state they are absolutely absent hence Jiva does not have oneness with colour etc. – this is logical.