Now
question arises that whether the Jiva
who knows the pudgala karma , has karta-karma relationship with the pudgala
karma or not ? The answer is stated:
Gatha 76 : In spite of knowing a variety of karmas manifesting in
the form of paryaya of pudgala dravya , in reality the Gyani does not manifest
in the form of paryaya of pudgala dravya , nor does he accept them , nor does
he take birth in them.
Commentary : Gyani is knower of the pudgala manifesting as
karma.
How
is that pudgala karma ? - In general the karma is of three kinds. Prapya (accept)
, Vikarya(manifestation in corrupt form) and Nirvritya(generation of new state).
Here the receiving of completed task is Prapya karma. Change of the state of
substance in corrupted form is Vikarya. Generation of entirely new state which was nonexistent is
called Nirvritya.
These
three types of states of karmas are
manifestations of pudgala. Therefore from the aspect of all the three types,
these are karmas which are pervaded with pudgala dravya. Hence pudgala dravya
only is all pervasive in all the three bhavas of beginning, middle and the end
of them. Thus pudgala dravya only receives them, manifests in them, and takes
birth in that form.
In
this way these manifestations are produced by pudgala dravya only – the gyani
knows it. Even so the gyani does not permeate within them internally and
remains external to the manifestation of other dravyas and thus without permeating
in all the three states of beginning, middle and the end of them, he neither
manifests in them, nor receives them , nor takes birth in them. Just as mud
manifests in the form of pot, receives
it and takes birth in that form, the gyani does not manifest in these forms.
In
this manner it is established that without manifesting in the forms of karma having characteristics of
other dravya being pervaded in the forms
of prapya, vikarya and nirvritya, the gyani
just knows them only and he does not have karta –karma
relationship with the pudgala dravya.
Explanation : Although Gyani
knows the pudgala karma, even so he does not have karta-karma relationship with
the same. Karmas have been described in three ways: 1) The manifestation of a
substance in that form on its own is the Vikarya manifestation ( in corrupted
form). 2) The substance receives something by itself is Prapya karma. 3) Or the
substance itself generates another is Nirvritya karma. – For all these three
types, in reality, the Jiva does not
manifest in the forms of pudgala dravya. This is so because the Jiva is sentient and pudgala
is insentient and the sentient does not manifest in insentient form, nor does
he receive pudgala because pudgala is corporeal and Jiva is non corporeal , and
it is not possible for non corporeal to receive/acquire corporeal. In the same
way , in reality the jiva does not give birth/produce pudgala dravya since sentient cannot generate insentient.
Thus
pudgala is not karma of the Jiva; nor Jiva is karta of pudgala. Jiva is by
nature knower only , and manifesting in the knowledge form he just knows
pudgala karma only. Thus how can there be karta-karma relationship between the
knower and the others?
Now
question is raised that whether the Jiva has karta-karma relationship with
pudgala , knowing his own manifestations. The reply is stated next:
Gatha 77: Gyani manifests
knowing various types of his own manifestations, but he never manifests into
the form of other dravya paryaya, nor he receives them , nor he is born into
them. Therefore he does not have karta-karma relationship with pudgala dravya.
Commentary : Karmas are of three kinds namely prapya, vikarya
and nirvritya defined earlier. The Gyani manifests within his own soul,
permeating within himself, from beginning middle to end, receives, manifests
and generates his own manifestation. In this way
the soul knows and manifests within himself. Even so he does not indulge
in manifestation of other dravya external to himself. Just as mud is pervasive
within the pot and manifests in it, the soul does not manifest in the
manifestation of other dravya from beginning, middle to end.
Thus he does not
receive, manifest in or generate the states of other dravya.
Thus
the Gyani manifests knowing his own manifestations , without indulging in
manifestation of other dravya in the three ways described above, therefore he
does not have karta-karma relationship with other pudgala.
Explanation:
The explanation is similar to the one of the
previous gatha. The only difference is that in previous gatha “ the gyani is
knowing the pudgala karma” and in this gatha “ the Gyani is knowing his own
karma” .
Now
question is that whether the Jiva has karta-karma relationship with pudgala,
knowing the fruition of pudgala karma ? It is answered next:
Gatha 78 : Gyani manifests knowing infinite types of the fruition
of pudgala karma. Even then, in reality he does not manifest into the form of
paryaya of other dravya, nor he receives anything from them, nor he is born
into them. In this way the Gyani does not have karta-karma relationship with
them.
Commentary: Karma have three types of characteristics namely
prapya, vikarya and nirvritya. The pudgala karma fruitions are of the types of
happiness or unhappiness. In fruitions of these types the pudgala dravya alone
is pervasive within them from beginning, middle to end and that only receives
them, manifests in them and is born in them. However knowing the fruition of
those pudgala karma , the Gyani remains external to those pudgala
manifestations without permeating in them from beginning, middle to end ;
neither receives them, nor manifests in them, nor is he born into them unlike
mud does with the pot.
Then
how is it ? Gyani manifests in the form of karma of his own nature having
characteristics of prapya, vikarya, nirvritya . Permeating within self from
beginning, middle to end, he receives himself, manifests within self and is
born into himself. But the Gyani, without manifesting in the form of karmas of
other dravya having characteristics of prapya, vikarya, nirvrtya, is only
knower of the happiness-unhappiness form fruition of pudgala karmas. Therefore
the Gyani does not have karta karma relationship with pudgala.
Explanation:
the same explanation is applicable as per the
previous gatha.
Now
the question is whether the pudgala dravya has karta-karma relationship with
Jiva , without knowing the manifestations of the Jiva, its own manifestations and the fruitions of own
manifestations ? The same is replied next :
Gatha 79 : Pudgala dravya also does not manifest into the forms
of other drayvas ( Jiva dravya) , nor it receives them, nor is it born into
them. Because it manifests only in the form of its own bhavas.
Commentary : Pudgala dravya manifests not knowing the
manifestations of the Jiva dravya, its own manifestations and the fruition of
its own manifestations. Without permeating into the forms of manifestations of
other (Jiva) dravya like mud and the pot, in the beginning-middle or the end it
does not receive it, nor manifests into them, nor is he born into them.
Then
how is it ? – The pudgala dravya manifests into its own nature in the form of
karmas permeating within self from beginning to middle to end. Thus it receives
them only, manifests into them and is born into them only. Therefore it does
not manifest into the forms of the other (Jiva) dravya having the
characteristics of prapya, vikarya, nirvritya. That pudgala dravya does not
know the manifestations of Jiva , its own manifestations and the fruitions of
its own manifestations. Thus the pudgala does not have any karta-karma
relationship with the Jiva.
Explanation: If someone
believes that since pudgala is insentient and it does not know anybody,
therefore it should have karta karma relationship with the Jiva. Even that is untrue. Because in reality one
dravya does not have karta karma relationship with another dravya.
Now
the same meaning is conveyed in the next kalash:
Shloka 50 :
Gyani manifests knowing his own as well as other dravya’s manifestations.
Whereas pudgala manifests without knowing its own and other dravya’s
manifestations. Therefore both of these do not have pervaded-pervader
relationship internally because both are different dravyas. Both of them are
different at all times hence believing them to have karta karma relationship is
delusion. This delusion is present as long as it is not differentiated by means
of differentiating knowledge , splitting them distinctly like the stroke of an
axe, illuminating with the glow of knowledge.
Explanation : After attaining
differentiating knowledge, there is no misconception of karta karma
relationship between pudgala and Jiva. Till such time that the differentiating
knowledge is not there , till that time due to ignorance there is delusion of
karta karma relationship between them.
Now
he says that the manifestations of Jiva
and pudgala together have nimitta form relationship between them but not
karta-karma relationship.
Gatha 80: Just as pudgala manifests in karma form on account of
nimitta of Jiva’s manifestation, the Jiva also manifests in karma form in
accordance of nimitta of pudgala karma.
Gatha 81: Just as Jiva is not responsible for qualities of karma
; in the same way the karmas are also responsible for qualities of the Jiva. In
this manner both manifest in accordance with the nimitta of other- thus it should be known.
Gatha 82: Therefore soul is called karta on account of
manifestation of own bhavas. However soul is not karta for any of the pudgala
karma bhavas.
Commentary : On account of nimitta of jiva manifestation,
pudgala manifests in karma form and on account of nimitta of pudgala karma , jiva also manifests. In
this manner the manifestations of Jiva and pudgala have nimitta form
relationship. In spite of this the jiva and pudgala have lack of pervaded-pervader
relationship. Hence Jiva does not have karta-karma relationship with pudgala
manifestatiions nor pudgala karma have with Jiva manifestations. Even then
there is no opposition to nimitta-naimittik relationship between the two since
the two manifest on account of nimtta relationship between them.
Therefore
like a pot of mud , Jiva is karta for his own bhavas at some time manifesting in own bhavas due to own bhavas.
Still just as mud is not karta of cloth, in the same way, jiva is not karta of
pudgala bhavas since he is incapable of doing any bhava other than his own at
any time- this is for sure.
Explanation:
The manifestations of Jiva and pudgala have nimitta
relationship between them, however they do not have karta-karma relationship. On
account of nimitta of others, he may be called karta of the manifestations of his own bhavas manifested
in ignorance. Still he is not karta of others bhavas at any time.
Hence
it establishes that jiva has karta-karma and enjoyer-enjoyable relationship with his own manifestations:
Gatha 83: O disciple ! It is the principle of
Nishchaya naya that soul acts within himself and experiences or enjoys himself
only – know this.
Commentary : Firstly an example is described. Waves in the sea
have two states of arising and subsiding on
account of wind blowing or subsiding, however wind and the sea do not have
pervaded-pervader relationship hence there is no karta-karma relationship.
Therefore it is the sea which alone is pervasive within self from
beginning-middle to end hence
responsible for the waves arising within self or the subsiding of the self thus
it appears to be manifesting itself and does not appear to be doing someone
else. In the same way there is lack of Bhavya-bhavak bhava between the sea and
the wind. Since others bhava cannot be experienced by someone else therefore
the sea alone experiences the waves within self or the subsiding of the waves
by itself. It does not appear to be experiencing something else.
The
applicable siddhant in accordance with example is quoted next – With the
nimitta of fruition or non fruition of pudgala karma jiva has two states namely worldly or
liberated. Since pudgala karma and Jiva do not have pervaded-pervader
relationship hence there is no karta-karma relationship. Hence Jiva being self
pervasive from beginning middle to end, pervaded within his own states of worldly and liberated
form, appears to be doing himself and not any one else in the forms of worldly or liberated. In the
same way , the same Jiva, on account of lack of bhavya-bhavak bhava and since others cannot experience others
bhavas, experiences the soul as worldly or liberated i.e. it experiences the
self only and nothing else.
Explanation: The
worldly or liberated states of soul are with the nimitta of other dravya
pudgala. The soul himself manifests in those states on his own; therefore soul
is doer –enjoyer of the self. He is not doer-enjoyer of the nimitta form pudgala
karma.
Now
Vyavahara naya is described :
Gatha 84 : It is the principle of Vyavahara naya that soul
indulges in pudgala karmas of several types and he experiences or enjoys those different
pudgala karmas.
Corresponding
siddhant is quoted next- although pudgala karma is pervaded-pervader within
self and experiences pudgala dravya as bhavak-bhavya, even then there is
ignorance prevalent of the pervader-pervaded relationship. Therefore the
manifestation of his own raga resulting
in the bondage of pudgala karma and fruition of pudgala karma resulting
in the desires towards the sensual objects which are experienced by the Jiva, it
is the jiva who has bonded the pudgala karmas- such is the popular belief
amongst the ignorant people of the world.
Explanation : In reality
pudgala dravya alone is responsible for pudgala karma and the Jiva is
responsible for his own manifestations in the form of raga etc. which are in
accordance with pudgala karmas. Seeing their nimitta-naimittik relationship,
the ignorant people believe that pudgala karmas are done by jiva – this is the
popular eternal ignorance.
So
long as the ignorant does not have differentiating knowledge between jiva and
pudgala , till then the activities of both appear identical, hence without
differentiating knowledge he talks in accordance with what is visible. Here
shri Guru imparts the differentiating knowledge and show the real form of Jiva
and call the belief of ignorant as Vyavahara.
Now
the flaw of such Vyavahara is described:
Gatha 85 : If soul indulges in acts of pudgala karma and he
experiences and enjoys them then the
soul is the karta of two acts. This scenario is not acceptable in the
descriptions of Jina deva.
Commentary : First of all , all acts in the loka are of the form of manifestations. There is no
substance without manifestation and the manifesting dravya is not different
from its manifestations. These are not two different entities. Hence it
establishes that whatever is the act, it is not different from the actor
dravya.
Thus
there is no difference between the actor and the act. If such is the behavior
of substance then just as Jiva indulges
in his own manifestations as pervaded-pervader , then with bhavak-bhavya bhava,
he only experiences and enjoys those manifestations. If that jiva indulges in the manifestations of pudgala karma as
pervaded-pervader also, and experiences or enjoys them as bhavak-bhavya bhava then there is no difference between his own
activity and the combined activity with others. In such a scenario there is no
difference between the self and others. Therefore experiencing such a form
of soul of the form of several dravyas ,
he is deemed to be Mithyadrishti because such a form of substance has not been
told by Jina deva and he is outside the domain of Jina principles.
Explanation:
The activities of two dravyas are always different.
Sentient does not indulge in acts of insentient nor vice versa. Therefore the
person believing one dravya to be the karta of two acts is Mithyadrishti.
Because the principle of Jina deva does not accept acts of two dravyas
conducted by one dravya.
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