Chapter 2
The Ajiva dravyas are
described next.
Gatha 15 : Pudgala, Dharma,
Adharma, Akash and Kaal Dravya – these should be known as Ajiva. Out of these
the Pudgala dravya has properties of colour etc. hence is corporeal; the
remaining four are non corporeal.
Q 1: After the description of
pure Jiva dravya which is the real
objective, what is the purpose of describing ajiva dravyas?
Ans 1: Jiva dravya is
real objective and Ajiva dravya is non objective to be ignored. However without
knowing the non objective, how can it be discarded and without discarding it
how can one reach the real objective of jiva dravya ? Therefore knowledge of
Ajiva dravya is also essential.
Q 2 : Then Ajiva dravya
should have been described first?
Ans 2: The real goal is
Jiva dravya hence that is described first. Further Ajiva is non jiva hence to
know non jiva the jiva had to be known first.
Q3: What is Ajiva ?
Ans 3 : The one which
does not have chetna ( consciousness) is ajiva.
Q4: How many types of chetna
are there and what are those?
Ans 4 : From the aspect of power the chetna is only
one type however from the aspect of development it is of three kinds-
(1) Karma phal chetna –
Experiencing all the objects or bhavas except those of knowledge is karma phal
chatna. This incorporates the experiences of happiness or unhappiness. All jivas
from one sense to five sensed, those belonging to first to third gunasthana
experience it considering it to be their own happiness or unhappiness. However for
those from 4th to 12 gunasthana it is ignored i.e. it is present but
one does not have oneness with it.
(2) Karma chetna –
The spirit of doing all the objects or bhavas except those of knowledge is
karma chetna. Ekendriya jivas do not have capability to do anything hence it is
considered negligible there. From two sensed to five sensed jivas, all have
this spirit of being doer from 1st to 3rd gunasthanas.
However from 4th to 12 gunasthana it is ignored since the jivas do not
have the sense of being doer.
(3) Gyan chetna –
The experience of self in pure knowledge
form is gyan chetna. Only from 4th gunasthanas it is
experienced after attaining samyak darshan. It is available right upto 14th
gunasthanas and to siddhas also since it is the natural manifestation of jiva.
Q 5: What is pudgala?
Ans 5: The one having
property of joining and separating is called pudgala. Several atoms joining
together to form an skandh (aggregate) and then later separating into atoms
again is the property of pudgala only.
Q 6 : How many types of
Pudgala are there ?
Ans 6: There are 23
types. Of them ‘Anu’ is pure pudgala dravya paramanu and remaining 22 are aggregates. Of these 22,
5 are used by Jiva for various purposes – these are Ahara Vargana (food),
Bhasha Vargana ( speech), Mano Vargana (mind), Taijas Vargana ( taijas
particles), Karmana Vargana ( karma particles).
Q 7 : How does paramanu bond with another paramanu ?
Ans 7: Paramanu bonds
with another paramanu due to their properties of dryness or wetness. A dry or
wet paramanu having Avibhag Praticcheda ( units of dryness or wetness) of more
than one unit can join with another paramanu having dryness or wetness by two
more units. A single unit paramanu does not bond with anyone.
Q 8: Paramanus are pure or
impure ?
Ans 8: Paramanu is
dravya hence from that aspect it is pure. The paramanu which cannot bond with
another due to having a single unit of dryness or wetness is pure while a
paramanu having several units of dryness or wetness is impure.
Q 9 : What is the message
from the description above?
Ans 9: Just as a single
unit dry or wet paramanu is incapable of joining with another paramanu to
create bondage, in the same way a Jiva with least possible raga is incapable of
bondage and the destruction of ragas lead to revelation of his inherent
qualities. This is the result of obeisance to his own pure nature which should
be our goal.
The forms of paryayas of
Pudgala dravya are described next.
Gatha 16 : Word, bond, small,
large, shape, division, darkness, shadow, illumination, heat are all paryayas
of pudgala dravya .
Q 1 : What is paryaya and how
many types are there ?
Ans 1: The manifestation
of the qualities are called paryayas. These are of two types –
(1) Artha Paryaya –
The manifestation in the form of six order increase or descrease of the dravya
on account of nimitta of Agurulaghu quality is called Artha Paryaya which are
only known to omniscient being very fine and indescribable. These
manifestations are infinitesimal increase, innumerable part increase, numerable
part increase, numerable times increase, innumerable times increase and
infinite times increase with decreases also in the same sequence. These are
manifestations of all qualities of the dravya other than pradeshatva (spatial
quality).
(2) Vyanjana Paryaya –
The explicit manifestation of qualities is known as Vyanjana paryaya. It has
two types - Guna Vyanjana Paryaya and
Dravya vyanjana paryaya.
Guna Vyanjana Paryaya has
two types :
(i) Swabhava Guna Vyanjana Paryaya-
The manifestation of qualities in pure form without the nimitta or influence of
others. It is always in the same form.
(ii) Vibhava Guna Vyanjana paryaya-
The corrupted manifestation of qualities due to nimitta or influence of other
dravyas. It can be of different types or forms.
Dravya Vyanjana Paryaya –
The manifestation of the Pradesh (space) quality of dravya under the nimitta /
influence of other dravyas. This also has two types:
(i) Swabhava dravya vyajana paryaya-
The manifestation of Pradesh quality of dravya without the nimitta or influence
of other dravya.
(ii) Vibhava dravya vyavjana paryaya-
The manifestation of Pradesh quality of dravya under the nimitta/ influence of
other dravyas.
Q 2: Which are all the guna
vyanjana paryaya and dravya vyanjana paryayas for pudgala ?
Ans 2: Five types of
colours, five types of taste, two types of smell, four types of touch (dry,
wet, hot, cold) are the Guna Vyanjana paryaya of pudgala.
Four remaining forms of touches ( light, heavy, soft,
hard) are not guna vyanjana paryaya but skandh dravya vyanjana paryaya since
they do not exist in paramanu state but only in skandh (aggregate state).
The paryayas described in gatha (word, bond etc.) are
all Vibhava dravya vyanjana paryayas.
Q 3: In what way is the Jiva
nimitta in the manifestation of words ?
Ans 3: The desire is
generated in the Jiva to utter certain kind of words. On account of nimitta of
that desire the yoga(vibration) of soul spaces takes place. Due to nimitta of
that yoga the body is activated occupying the same space as the soul. On
account of the activation of the body,
lips, tongue, throat etc. are activated. With their nimitta bhasha vargana
is manifested into words form.
After describing Pudgala
dravya , the Dharma dravya is described next.
Gatha 17 : The assisting nimitta
in movement of travelling pudgala or jivas is called Dharma Dravya. Just as
water assists in movement of fishes. However dharma dravya does not cause movement
of jiva or pudgala not in motion.
After Dharma dravya, now the
Adharma dravya is described.
Gatha 18: The assisting nimitta
in stoppage of pudgala or jiva is called Adharma dravya. Just as tree shadow
assists in resting of travelers. However the adhrama dravya does not cause
moving jiva or pudgala to stop.
After Adharma dravya , the
Aksash dravya is described next.
Gatha 19 : The one which is
capable of providing placement for Jiva etc. all the dravyas is known as Akash dravya. That Akash is of
two types namely Lokakash and Alokakash. This is so described by Jinendra Deo.
Q 1 : If all dravyas are
placed in Akash then only Akash will remain?
Ans 1 : In reality each
dravya stays within its own spaces. From aspect of external relationship they
are found within Akash domain. Hence in Vyavahara they are said to be staying
within Akash.
Q 2 : What is the objective
of description of Akash dravya?
Ans 2: If dravyas are
not located within the Akash then how can one explain otherwise the locations
of hell, heaven, Moksha etc? Just as from aspect of Nishchaya naya in the own
spaces of consciousness each Jiva is Siddha, even then from aspect of Vyavahara naya Siddha
bhagwan is located over the Moksha Shila; this cannot be described.
Q 3 : Where is the Moksha
Sthan ( location of liberated jivas)?
Ans 3: From aspect of
Nishchaya naya, the spatial elements of the soul which have become devoid of
karmas, are now Moksha sthan. From aspect of vyavahara naya, due to the nature
of upwards movement of karma free souls, the location at the end of Lokakash
where the souls stay is called Moksha sthan.
After general description of
Akash dravya , specific description is given next.
Gatha 20 : The area of Akash
occupied by Dharma, Adharma, Kaal, Pudgala and Jiva dravyas is Lokakash while
that beyond it is Alokakash.
Q 1 : How can infinitely infinite jivas, infinitely
infinite pudgalas, one dharma dravya, one adharma dravya and innumerable kaal
dravyas thus infinitely infinite dravyas be accommodated in the innumerable
spaces of the lokakash?
Ans 1 : Just as within
the illumination of one lamp, illumination of several lamps can be accommodated, in the same
way Akash and other dravyas have capability to accommodate several dravyas.
Hence several dravyas can be accommodated within the Lokakash.
Q 2 : Without presence of
kaal dravya, how do manifestation of Alokakash takes place ?
Ans 2: Due to the
nimitta of kaal dravya present in Lokakash, entire Akash dravya manifests.
Basically Akash is an indivisible dravya which manifests together. Just as a
wheel rotates on a pin; the pin rotates
only in certain area but the entire wheel rotates with it.
After Akash dravya the kaal
dravya is described next.
Gatha 21 : Which is known by the
manifestation or changes in the dravyas, that is Vyavahara kaal. The one whose
characteristics is manifestation only is
Nishchaya kaal.
Q 1 : What is manifestation?
Ans 1: The changes in
state of dravya from one state to another is manifestation. These
manifestations incorporate the passage of vyavahara kaal.
Q 2: What is kriya (work) ?
Ans 2: Kriya denotes
changes in state which can be of two types- 1) changes in spatial position e.g.
movement of Jiva from one location to another. This is observed in only Jiva
and Pudgala. 2) Changes in form e.g.
boiling of milk or the vibration of soul space. This is observed in all six
dravyas.
Q 3 : What is the
measure of samaya ?
Ans 3 : The time taken
by a pudgala parmanu to travel at slow speed from one spatial element to
another is one samaya.
Q 4: If the manifestation of
substances is dependent upon the kaal dravya then manifestation will not be
nature of dravyas ?
Ans 4: Manifestation is
nature of dravyas only, known by its property of drayatva. Kaal dravya is merely nimitta reason
for the manifesting substances to manifest.
Q 5: Kaal dravya is nimitta
reason for manifestation of all other dravyas then what is the nimitta for the
manifestation of kaal dravya?
Ans 5: Kaal dravya
itself is nimitta for the manifestation of kaal dravya. Just as Akash dravya is
cause for placement of all dravyas and Akash itself provides placement of Akash
dravya in self.
After describing the form of
kaal dravya, their numbers and location is described.
Gatha 22 : On each Pradesh
(spatial element) of Lokakash, a different unit of kaal dravya is stationed
like jewels and they are innumerable.
Q 1: How does the
generation-destruction-permanence takes place in kaal dravya ?
Ans 1 : The generation is
new paryaya of kaal dravya in the form of samaya, passing away of previous
paryaya in the form of samaya is destruction and the presence of kaal dravya as
basis for those paryayas is permanence.
After completing the
description of kaal dravya, the Astikayas out of six dravyas are described.
Gatha 23 : In this manner all the
dravyas are six types inclusive of one jiva dravya and five ajivas. However
except for kaal dravya the remaining five should be known as Astikaya.
Q 1 : One dravya is not same
as another dravya in quad existence forms. What does it imply ?
Ans 1 : The dravya of
one substance is not same as that of another substance that means they have
different existence. Their spatial elements known as Pradesh are also different
, which is difference of spaces. One substance does not manifest due to
manifestation of another substance, which is difference of kaal. The properties
of one substance are not same as that of another dravya, which is difference of
bhava. In this manner one dravya is not same as another dravya in quad forms of
dravya-kshetra-kaal-bhava. Thus each substance is Anekant having several
dharmas which are justified by means of Syadvad.
Q 2 : What is Anekant ?
Ans 2 : The one which
has several dharmas is called Anekant. This principle is also called Anekant.
Syadvad is the technique used to describe it.
Q 3: What is Syadvad ?
Ans 3 : Describing each
of the dharmas of an Anekant substance by means of different aspects is
Syadvad.
Q 4: In how many different
ways the opposing natures of a thing can be described by Syadvad ?
Ans 4 : A single dharma
can be described by seven opposing ways by means of Syadvad – asti(existence),
nasti(non existence), asti-nasti(existence-non existence),
avaktavya(indescribable), asti-avaktavya(existence-indescribable),
nasti-avaktavya(non existence-indescribable), asti-nasti-avaktavya(existence-non
existence-indescribable). These are known as sapta-bhangi.
Q 5: What do the seven
aspects denote ?
Ans 5: These aspects can
be applied to any specific dharma. For example it can be applied to the dharma
of Nitya (permanence ) of dravya. It can be said that syat (in some aspect) the
substance is nitya (permanent). Syat anitya (impermanent), Syat nitya anitya,
Syat avaktavya (indescribable), Syat nitya- avaktavya, Syat anitya-avaktavya,
Syat nitya-anitya-avaktavya.
Q 6 : What are the different
aspects described above?
Ans 6 : A thing is
permanent from aspect of dravya. It is impermanent from aspect of paryaya. From
aspect of dravya and paryaya together it is permanent-impermanent. Both cannot
be described together hence is indescribable. From aspect of dravya and
together it is permanent-indescribable. From aspect of paryaya and together it
is impermanent- indescribable. From aspect of dravya paryaya and together it is
permanent-impermanent-indescribable.
After informing the dravya
and astikaya forms, the Astikayas are described next.
Gatha 24 : These five dravyas
described above i.e. Jiva, pudgala, dharma, adharma and akash are existent
hence are called ‘Asti’ by Jinadeva. These occupy several spatial elements
hence are called ‘Kaya’. All these five are asti and kaya hence called Astikaya.
Q 1 : Why kaal dravya is not
included in the above?
Ans 1 : Although kaal
dravya is ‘asti’ but it does not have several spatial elements since it
occupies only one Pradesh hence it is not astikaya.
The spatial numbers of each
dravya are described next.
Gatha 25 : Jiva dravya, Dharma
dravya and Adharma dravya each occupies innumerable Pradesh ( spatial
elements), Akash has infinite Pradesh and the corporeal pudgala has numerable,
innumerable and infinite Pradesh. Kaal dravya has only one Pradesh hence it is
not astikaya.
Q 1 : Jiva dravya is
equivalent to lokakash in kevali samudghat state and occupies the innumerable
spatial elements of lokakash. Does it
occupy less space at other times ?
Ans 1 : Jiva dravya
always occupies same space in terms of number of spatial elements. It may have
smaller size by volume but it still comprises of the same number of Pradesh.
It is now established that in
spite of occupying single spatial unit, the pudgala dravya is astikaya.
Gatha 26 : Although it occupies
only single Pradesh, the pudgala is called having several Pradesh on account of
size of skandh (aggregate) pudgala in practice. Hence omniscient has
called pudgala as astikaya in vyavahara.
Q 1 : In spite of being pure,
how does parmanu manifest into impure
aggregate form?
Ans 1: The cause for
impure manifestation of parmanu is due to its manifestation in dry or wet form.
In spite of being pure, a single parmanu has property of being dry or wet, which
enables it to join with other parmanu to form aggregate i.e. impure form
manifestation.
Q 2 : Why does the pure jiva not manifest into impure form then ?
Ans 2 : The cause for
impure manifestation of Jiva is raga-dwesha. This raga-dwesha is due to corruption
of property of charitra. Once the jiva is purified then this raga-dwesha
is totally destroyed and the Charitra
guna manifests into totally pure form. Since the raga-dwesha are no more
existent, the pure jiva cannot manifest into impure form again.
Characteristics of Pradesh
are described.
Gatha 27: The space occupied by
an indivisible pudgala permanu in the
akash is known as Pradesh capable of giving space to all the permanus
definitely.
Q 1: On a single Pradesh of
akash, how many dravya can be located?
Ans 1 : On a single
Pradesh of akash, fine aggregate in the form of infinite parmanus and infinite
parmanus individually can stay.
Chapter III Continued..
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