Preface
Dravya Sangrah is one of the most commonly read and
followed scriptures in Jains in which a considerable amount of dravyanuyoga has been described within as few as 58 gathas. Although it was initially
believed to have been written by Acharya
Nemichandra Siddhant Chakravarty (10th
century) who was author of Gommatsar, Triloksar etc., but later it was found to
have been written by Muni
Nemichandra Siddhant Deo (11th
century) in a place in Kota Rajasthan in Prakrita language. Its Sanskrita version was written by
Bramhadeo (V.S.1175). Originally it was written as Laghu Dravya Sangrah
comprising of 26 gathas but later it was expanded to the 58 gatha version known
as Vrihad Dravya Sangrah.
The Prashnottari teeka was written by Shri Manohar lal
Varni who had made it simpler by incorporating
questions and their answers.
I have selected some of the important questions and
their answers as part of this English version of Dravya Sangrah which consists of four chapters.
Hope the readers will find it useful for understanding
Jainism. For myself it was an enriching experience.
Chapter
1
Mangalacharan
Gatha 1 : The Jinavar Vrishabha (Tirthankar) who has
described the dravyas Jiva and Ajiva and
is worshipped by all devas, I always bow before him in obeisance.
Q1: In first shloka and
the granth name Dravya word has been used. One could have used the word Tatva etc. for the same ?
Ans : A thing is called
by four words – Padarth, Astikaya, Dravya or Tatva. From the aspect of dravya
it is known as Padarth, from the aspect of kshetra (space) it is called
Astikaya, from the aspect of kaal (time) it is called Dravya and from the aspect of bhava it is called
Tatva. In this scripture the primacy is towards kaal or paryaya hence thing has
been called by the word Dravya.
Q 2: In first shloka the
word Nirdesh( indicated/ directed) has
been used. Why not ‘written’ ?
Ans 2: Nobody can create
anything. The Jiva and Ajiva dravya have their independent existence and
Tirthankara has merely indicated the system of existence of Padarth as it is.
This establishes his non creator nature.
Q 3: The first shloka
contains vandana (invocation/salutation). In how many ways it is carried out?
Ans 3: Invocation is
dependent upon the aspects of observation which could be of five types:
(1) Vyavahara naya: In this aspect,
salutations are offered to Tirthankara
having infinite knowledge, infinite darshan, infinite bliss, infinite strength
who have destroyed all the Ghati karmas.
(2) Ashuddha Nishchaya Naya : With the
nimitta of contemplation of Tirthankara the happiness and the reverence which
has been generated; manifesting in that bhava form is the vandana .
(3) Ekdesh Shuddha Nishchaya Naya: The
part of shuddhopayoga which has been revealed within the soul ; that upayoga
form vandana.
(4) Sarva shuddha Nishchaya naya: This
naya covers the totally shuddha paryaya which is not existent for the one
offering vandana. If and when it would be existent then he shall be having pure
manifestation only and he shall remain only knower and seer.
(5) Param Shuddha Nishchaya Naya: This
naya observes the eternal independent consciousness form self beyond any
contemplation where there are no bhavas of offering salutation.
In this shloka the words are formed corresponding to
Vyavahara naya. However leaving the last two out, the salutation incorporates
the remaining two also.
Q 4 : Here desire to
worship forever is stated but that is against the Siddhant since Samyakdrishti
only desires to manifest in knowledge form for ever ?
Ans 4: The term ‘ forever’ should be treated within limits
i.e. so long as nirvikalpa state is not attained, till then the reverence
should continue.
After offering obeisance to
shrimat Jinendra deo now Shrimat Nemichandra Acharya describes the Jiva dravya.
Gatha 2: That Jiva is live, having
upayoga, non corporeal, karta (doer), bhokta (enjoyer), having space equal to own
body, present in the world, is Siddha and travels upwards by nature.
Q 1. What is the meaning of
the term ‘live’.
Ans 1: This term and
other adjectives should be examined by both aspects of ashuddha naya and
shuddha naya. From aspect of shuddha naya, the jiva is live having pure
consciousness form life. That pure consciousness is eternal, without any causal
agent having nature of illuminating self and others. However from aspects of
ashuddha naya the jiva is live by means of impure life in the form of senses,
strength, age, breathing with the nimitta of eternal karma bondage.
Q 2: Both these nayas are
applicable simultaneously or sequentially?
Ans 2: Both are together. Without the permanent
consciousness the vyavahara prana (life) cannot exist and in this worldly state
the vyavahara prana are observed clearly. However it may be noted that after
getting free of karma bondage, Jiva manifests in the form of pure consciousness from the aspect of shuddha naya.
Q 3: What is the meaning of
the term Upayoga and what does it entail?
Ans 3: The term Upayoga means manifestation of consciousness
hence it represents the paryaya. It can be described by means of two nayas as
follows-
(1) Ashuddha Nishchaya naya- From this aspect Jiva is having
kshayopashamik darshan upayoga and kshayopashamik gyan upayoga. It may be noted
that Audayik agyan is not considered as upayoga since agyan is absence of gyan
and therefore the upayoga is not present. Since jiva has some gyan all the time
, however small, it is known as Kshayopashamik gyan and accordingly he has
upayoga of gyan and darshan.
(2) Shuddha Nishchaya Naya- From this
aspect jiva manfests in natural paryaya form of keval gyan and keval darshan
upayoga.
Q 4 : What is upayoga from
the aspect of param shudhha nishchaya naya?
Ans 4: The param shuddha
nishchaya naya is applicable from the aspect of permanent dravya nature which does
not cover the paryaya as subject. Upayoga is paryaya of pure consciousness
nature hence it is not subject of param shuddha Nishchaya naya. Hence Upayoga
is described from aspects of shuddha nishchaya naya and ashuddha nishchaya
nayas only.
Q 5: Jiva has been called
Karta from which all aspects ?
Ans 5: Formally Jiva is
karta of karma and nokarma (body). From Vyavahara naya Jiva is karta of his
paryaya wherein from ashuddha nishchaya naya form Vyavahara, Jiva is karta of
shubha ashubha karmas and from shuddha nishchaya naya form Vyavahara he is
karta of keval gyan etc. form shuddha bhavas. From aspect of param shuddha
nishchaya naya he is non karta since this naya covers general nature only which
is the same eternally.
Q 6: What is the
implication of being called karta for
the Jiva?
Ans 6: Every dravya
manifests on its own; from this logic
Jiva is also karta of its own actions. This establishes that some other
god or karmas are not responsible for the Vibhava(impure) bhavas of the Jiva.
This also negates the belief that the jiva does not do anything and only
Prakriti(Samkhya principle) is responsible for Jiva’s actions.
Q 7: Jiva himself indulges
in Vibhava and not due to karmas – such
belief would lead to Vibhava being nature of Jiva?
Ans 7: The Vibhava bhava
of the Jiva is Naimittik. The Jiva himself manifests in vibhava form. The
fruition of karma is nimitta for sure otherwise vibhava will not be different
from swabhava (own nature).
Q 8: From which aspect
Jiva is bhokta(enjoyer) of his deeds?
Ans 8: Formally the soul is bhokta of the objects of the senses. From
aspect of Vyavahara naya he is bhokta of the fruition of sata and asata
vedaniya karmas. From aspect of Ashuddha Nishchaya naya he is bhokta of the
happiness and sorrow bhavas. From aspect of shuddha Nishchaya naya he is bhokta
of the blissful experience in the pure manifestation of samyakdarshan form.
However from aspect of param shuddha nishchaya naya soul is not bhokta since
from aspect of this naya he is permanent conscious self without having any
vikalpa of bhokta.
Q 9: From which aspects
Jiva is called Siddha ?
Ans 9: Getting liberated
of the worldly state for the soul after getting rid of impurities of karmas and
nokarmas is called Siddha state. It can be described by means of four nayas-
From aspect of Vyavahara naya, Jiva is not Siddha since
it is indulgent in Gatis, Jatis etc. i.e. in worldly forms. From aspect of
ashuddha Nishchaya naya also Jiva is not Siddha since he is indulgent in
various Kashaya(passion) bhavas which are Vibhava bhavas.
From aspect of shuddha Nishchaya naya, by manifesting
in accordance with his nature, with the attainment of all his qualities in
totality, the soul is Siddha. He would never be deviated from Siddhahood and
would always remain Siddha.
From the view point of Param Shuddha Nishchaya naya,
this issue does not arise since this naya does not view the paryaya. From its
view point the Jiva is neither Siddha not Asiddha. He is only consciousness
nature form permanently.
Now the next twelve gathas
would describe the nine characteristics of the Jiva.
Gatha 3 : From aspect of
Vyavahara naya , the one having four types of Pran (life) namely senses, ayu (age),
strength and breath in all the three kaals (past, present, future) is Jiva but from aspect of Nishchaya naya ,
the one having consciousness is Jiva.
Q 1: For the jiva who was
having four prans in worldly state and now in liberated state when he does not
have prans, whether he would be called Jiva from aspect of Vyavahara naya?
Ans1 : Even though out of the
three kaals, he was having prans only in
the past even then from aspect of
vyavahara naya he would be called Jiva.
Q2: What is Indriya pran
and how is it different from Indriya?
Ans2: The Kshayopashamik bhava
of the jiva generated with the nimitta of dravya indriya is called Indriya
pran. In other words it is the capability of knowing by means of senses.
Indriya stands for dravya indriya i.e. physical senses. Therefore even though
Sayog kevali does not have Indriya Pran , even then he is called Panchendriya
(having five senses). Indriya pran are of five types namely touch, taste,
smell, eyes and hearing.
Q 3: What are strength,
ayu and breath prans ?
Ans 3: Strengths are of
three kind namely mind, speech and body. The ayu pran denotes the duration of
current incarnation of the jiva and at the expiry of which he dies and takes
birth in next incarnation.
The breath prans represent the breathing of the jiva
through mouth, nose and other pores of the body.
Q 4 : How long these prans
stay with the Jiva on way to Moksha ?
Ans 4: The five sensory
prans and strength of mind are destroyed at the end of 12th
Gunasthana. The strengths of speech and breath are destroyed in the last
Antarmuhurta of Sayog Kevali (13th
gunasthana) state. The strength of body is destroyed at end of sayog kevali
state. The ayu pran is destroyed at the end of Ayog kevali (14th
gunasthana).
Q 5 : What is the implication
of losing these prans en route to Moksha ?
Ans 5: The loss of
Indriya prans result in development of pure consciousness form prans which are
beyond senses. In the absence of strength of mind the infinite Virya prans (
strength prans) develop. In the absence of breath and speech and body strengths
the strength of stationary nature of jiva develops which is the non
perturbation of spacial elements of soul. In the absence of Ayu prans the eternal
pure consciousness remains.
Now the Upayoga of Jiva is
described.
Gatha 4: Upayoga is of two kinds-
1. Darshanopayoga 2. Gyanopayoga.
Darshanopayoga is of four types- 1. ChakshuDarshan 2. AchakshuDarshan 3.
AvadhiDarshan and 4. Keval Darshan.
Q 1 : What is
Darshanopayoga ?
Ans 1: Soul has a
quality of Darshan (vision). The manifestation of that quality in explicit
Upayoga (attention) form is Darshanopayoga which is also known as Anakar Upayoga
( Upayoga without any shape).
In Anakar upayoga there are no shapes, specifics,
differentiations or thoughts in the subject of Upayoga. The subject is without
shape, general, undifferentiated and without Vikalpas.
Q 2: What is the role of
Darshanopayoga?
Ans 2: Prior to Matigyan
(sensory knowledge), Darshanopayoga takes place. When Previous Gyanopayoga is
over and a new Gyanopayoga has to be performed, then in between Darshanopayoga
is carried out by directing the attention towards the soul. For example one was
knowing the pot and now he needs to know the cloth, then firstly the attention
from pot is diverted towards soul and then it is directed towards the cloth. This
intermediate step is Darshanopayoga which is invariably conducted in between.
Such a sequence is followed in all activities of Gyanopayoga.
Q3 : What is the
difference between Darshan and darshanopayoga?
Ans 3: Darshan is power
of the soul which is ever present. The explicit manifestation of this quality
is Darshanopayoga at any given moment. Hence it has nature of
generation-destruction.
Q 4: What is the difference
between darshan and Shraddha (belief), samyakdarshan and Darshanopayoga?
Ans 4: Samyakdarshan is
the pure paryaya of Shraddha quality while Darshanopayoga is paryaya of Darshan
quality.
Darshan by itself is the internal experience of
consciousness while Shraddha is belief, conviction.
Q 5: Is there no relation between Samyak darshan and
Darshanopayoga?
Ans 5: The subject of
Darshanopayoga is the soul in general. When he establishes oneness with the
soul in general i.e. believes it to be his own dravya then Samyak Darshan
results. The dravya is subject for both , to that extent there is similarity.
However the paryayas of both are different since the qualities are different
hence even manifestation is not same.
Q 6: Does it mean that the
Darshanopayoga of Mithyadrishti jiva is erroneous?
Ans 6: Darshanopayoga is
neither right nor wrong. However Mithyadrishti does not experience the subject
of Darshanopayoga while samyakdrishti
recognizes the subject of darshanopayoga. In reality even the gyan is
neither right or wrong. It is called delusion on account of nimitta form fruition
of Mithyatva and Anantanubandhi. But in Darshanopayoga even this Vyavahara is
not feasible since Darshanopayoga is without shape- Nirakar.
After describing
Darshanaopayoga of the Jiva, the other upayoga the Gyanopayoga is described
next.
Gatha 5: Gyanopayoga is of eight
types – 3 Kugyans (false gyan) and Gyans of the types of Mati, Sruta, Avadhi
these three , then Manah Paryay and Keval Gyan. Gyanopayoga is known to be Pratyaksha (direct)
and Paroksha (indirect).
Q 1: Why the three gyans
of Mati, sruta and Avadhi manifest in Kugyan form?
Ans 1: It is on account
of the nimitta of fruition of Mithyatva
karma these gyans are called Kugyans. Due to fruition of Mithyatva, the belief
manifests in opposite form. Subsequently since the belief is erroneous for the
jiva, then he does not have correct realization of the nature of dravya etc.
hence these gyans are also termed Kugyans.
Q2 : Mithyadrishti Jivas
are scientists and inventors also. How can their knowledge be called Kugyan ?
Ans 2: The right
knowledge is termed as the knowledge which leads to self realisation beneficial for the soul. Those who do not
have the right knowledge of the nature of pure soul, their knowledge, even
though it may be very great from worldly point of view , is still kugyan since
that knowledge does not benefit the soul. Samyak Drishti may have wrong
knowledge about worldly aspects ( e.g. he may see rope as a snake) but he has
right knowledge of the soul and he knows
the path to Moksha hence his gyan is called Samyak only.
Now the description of the
Gyanopayoga and Darshanopayoga is concluded with their naya characterization.
Gatha 6 : From aspect of
Vyavahara naya , eight types of gyan and four types of darshan are called the
general characteristics of Jiva. However from
aspect of shuddha naya, the pure darshan- gyan ( undifferentiated) are
characteristics of Jiva.
Q 1: What is meant by
general chacteristics ?
Ans 1 : These 12 characteristics together are being described
as chacteristics of the Jiva. Even when described from aspect of Vyavahara naya, they do not specify if the jiva is worldly or liberated.
Q 2 : Jiva is never without
Upayoga then why is it being called characteristics from aspect of Vyavahara
naya?
Ans 2: Upayoga is the
activity of the soul engaged in the process of knowing. This defines the
function of paryaya. Even though the upayoga may be pure, the knowingness at
one moment is not the same as at the next moment. Therefore Upayoga is
characteristics of Jiva from vyavahara aspect only. Upayoga is not permanently
same. Upayoga is paryaya of charitra quality of jiva.
Q 3 : How many types of
Upayoga are there ?
Ans 3: Upayogas are three types – shuddha, shubha
and ashubha.
Keval Gyan and Keval Darshan are shuddha Upayoga since
they are natural manifestations of Jiva.
Shubha Upayoga are Mati, sruta, avadhi, manah paryay gyan and Chakshu,
Achakshu and Avadhi darshan. Ashubha
upayoga are Kumati, Kusruta, Ku avadhi gyans.
Thus concluding that ‘Jiva is
Upayoga form’ , Jiva is non corporeal is described next.
Gatha 7: From aspect of Nishchaya
naya jiva does not have 5 colours, 5 tastes, 2 smells, 8 touches hence Jiva is
non corporeal. From aspect of vyavahara naya the Jiva is bonded with karmas
hence he is corporeal.
Q1 : Why is the worldly
soul corporeal ?
Ans 1: On account of
eternal practice, the soul has been under bondage of the karmas hence he is
corporeal. This is so from the aspect of
Vyavahara naya.
Q2: If the soul is
corporeal from aspect of vyavahara naya then karma bondage, resultant sufferings etc. should also be from aspect of
vyavahara naya ?
Ans 2: Yes it is true.
The karma bondage is from view point of vyavahara naya and not Nishchaya.
Nishchaya naya deals with only the
dravya or the pure nature. The sufferings are also from view point of Vyavahara
naya since from view point of Nishchaya naya, the soul is only pure knower
devoid of vikalpas of happiness or unhappiness .
Q 3: If the sufferings
are from aspect of vyavahara then why
should any effort be made to get rid of them?
Ans 3: Those who do not
wish to undergo the sufferings of vyavahara should make the effort to get rid
of karma bondage of vyavahara. However those who do not mind the sufferings of
vyavahara need not make that effort. Such Jivas are infinitely infinite in the
world even now.
Q 4 : From which Vyavahara
naya the soul is corporeal ?
Ans 4: Soul is corporeal
from a naya called Anupacharik Asadabhuta Vyavahara naya. Since soul is eternally corporeal hence
anupacharita (informal). This corporeal ness is not his nature therefore
asadabhuta (untrue). Since it requires the relationship with karma bondage
(another dravya) hence it is Vyavahara.
Q 5: Then in worldly state
the soul should be treated as corporeal only and not non corporeal?
Ans 5: In worldly state
the Jiva is corporeal and non corporeal in certain aspects. Since there is
oneness with bondage hence he is corporeal from aspect of vyavahara naya
although by nature he is non corporeal. From aspect of Nishchaya naya the soul
is only consciousness and he does not have colour, smell, taste and touch
hence he is non corporeal.
Q 6 : Knowing the soul to
be corporeal and non corporeal what should be our objective?
Ans 6: By not realizing
the non corporeal nature of the soul, he performs in corporeal manner and
experiences the sufferings of all the four types of transmigrations. Hence
discarding corporeal subjects, giving up attention towards the paryaya, the
pure consciousness form soul of non
corporeal nature should be contemplated upon.
Thus concluding that ‘Jiva is
non corporeal’ now it is described that ‘Jiva is doer’.
Gatha 8: Soul is karta(doer) of
the pudgala karmas from aspect of
vyavahara naya, but from view point of Nishchaya naya he is karta of chetan
(consciousness form) karmas. From aspect of shuddha naya he is karta of shuddha
bhavas.
Q 1: From which Naya soul is karta of pot and the cloth ?
Ans 1: Soul is karta of
pot and the cloth from aspect of
Upacharita- Asadbhuta-Vyavahara naya. Since he not really karta hence it is
Upacharita (formal). Not true because it is not his nature hence Asadbhuta.
Vyavahara since they are different dravyas.
Q 2: From which Naya Jiva is karta of Chetan karma
?
Ans 2: Jiva is karta of
Chetan (conscious) karmas from aspect of Ashuddha Nishchaya naya. The Chetan
karmas represent the Vibhava (non natural) manifestation of the Jiva into raga etc. forms which occurs with the
nimitta of fruition of pudgala karmas. Thus these are non natural
manifestations of Jiva which are transient and impure. But they occur within the Jiva hence from aspect of
ashuddha nishchaya naya they belong to Jiva.
Q 3: Jiva is karta of
which bhavas from aspect of shuddha naya ?
Ans 3: Jiva is karta of
shuddha bhava from aspect of shuddha naya. The shuddha bhavas represent the
pure infinite knowledge, darshan, happiness, strength etc.. These bhavas are
manifested within Arihant and Siddha Bhagwan. From aspect of partial shuddha
nishchaya naya , the person traversing on path to Moksha is karta of shuddha
bhavas.
These infinite knowledge etc. form of paryayas are
manifested in absence of obscuration due to karmas. These are in accordance
with the nature of the Jiva and these are definitely his own. Hence Jiva is
karta of infinite knowledge etc. bhavas from aspect of shuddha nishchaya naya.
Q 4: Jiva is karta of
which bhavas from aspect of param shuddha nishchaya naya ?
Ans 4: From aspect of
Param shuddha Nishchaya naya Jiva is Akarta (non karta). In this aspect of naya
there is no distinction of karta karma
even within self. All divisions, vikalpas and paryayas are not subjects of this
naya and it observes the undivided dravya alone.
After concluding that ‘Jiva
is doer’ now it is told that ‘Jiva is enjoyer of his actions’.
Gatha 9 : Soul experiences
happiness or unhappiness from aspect of vyavahara naya due to fruition of pudgala karmas. From
aspect of Nishchaya naya he experiences his own conscious bhavas.
Q 1 : What is the message
conveyed in this gatha ?
Ans 1 : The experience
from aspect of Vyavahara naya is untrue only, not real; knowing the nature of
substance one should discard the notion that I enjoy happiness or unhappiness
due to fruition of karmas or the subjects of knowledge. These happiness or
unhappiness are vibhava manifestations of the soul with the nimitta of fruition of karmas and
the subjects of senses. By directing our attention to our own consciousness
form nature , the natural happiness is generated in the paryaya.
Thus completing that ‘Jiva is
enjoyer’ now it is described that ‘Jiva occupies space equivalent to his body
size’.
Gatha 10 : From aspect of
vyavahara naya, the soul occupies small
or large body due to contraction or enlargement of its Pradesh ( spatial elements)
except during Samudghat. From aspect of Nishchaya naya soul has innumerable spatial elements.
Q 1: What is Samudghat and how many types of Samudghats
exist?
Ans 1 : The protrusion
of soul spaces beyond the physical body without discarding its own original
body along with the spaces of Taijas and karmana body spaces is termed as
Samudghat. It is of seven types –
(1) Vedana (pain)
(2) Kashaya ( passion) (3)
Vikriya ( by own self) (4) Maranantik
(prior to death) (5) Taijas ( pertaining
to Taijas body) (6) Aharak ( pertaining to Aharak body) (7) Kevali
Samudghat.
Q 2 : What is Kevali
Samudghat?
Ans 2: When the balance
period of Ayu karmas is less than that
of other three Aghati karmas then to equalize them the enlargement of
soul spaces of Sayog kevali bhagwan in the form of Dand, Kapat, Pratar, Loka
Pooran from original body is called Kevali Samudghat.
Thus describing that ‘Jiva
occupies space equivalent to his body’ now it is told that ‘Jiva has various
worldly forms’.
Gatha 11 : Various One sensed
Sthavar(immobile) jivas are of the types
of Prithvi (earth), water, fire, air and vegetable form. The trasa (mobile)
jivas are of the types of two, three, four and five senses.
The description of Trasa and
Sthavar Jivas is carried out by means of 14 Jiva Samasa.
Gatha 12 : The five sensed Jivas
are of two types -Sangyi ( with mind) and Asangyi (without mind). Rest of the
2,3,4,sensed Jivas are Asangyi only. The one sensed Jivas are also Asangyi and
they have two types namely Badar (large) and Sookshma ( small). All these types
of Jivas namely Badar one sensed, Sookshma One sensed, two sensed, three
sensed, four sensed, Asangyi five sensed
and Sangyi five sensed are Paryapta (complete) and Aparyapta (Incomplete). Thus
there are totally 14 Jiva samas (divisions)
in all.
Now the Margana and
Gunasthana are described and they are characterized by means of naya.
Gatha 13 : From aspect of
Ashuddha naya the worldly jivas have 14 Marganas and 14 Gunasthanas. However
from aspect of shuddha naya, all jivas should be known as pure.
After concluding the worldly
form of Jiva the Siddha form and his qualities are described.
Gatha 14 : The Siddha bhagwan is
devoid of eight types of karmas and he has eight primary qualities. He occupies
a space slightly less than the last body occupied. Further with property of
travelling upwards, he is stationary at the end of the lokakash , is permanent
and has the property of generation-destruction and permanence.
Q 1 :
How are the karmas destroyed ?
Ans 1: The strength of
experience of own pure soul causes the karmas to transform into akarma ( non
karma) form. That transformation itself is destruction of karmas.
Q 2: With the destruction
of obscuration due to body, on attaining siddhahood, why do the spatial
elements of the soul not expand and occupy the entire lokakash ?
Ans 2: Expansion of soul
spaces is not in the nature of the soul. The expansion is dependent upon the
sharir(body) naam karma. Due to destruction of sharir naamkarma the expansion
also does not take place.
Q 3 : Just as the removal
of obscuration from a lamp causes its illumination to expand, in the same way
the spaces of the soul can expand?
Ans 3: The lamp could
have been unobscured earlier and can be obscured later hence without
obscuration its illumination can expand. The case of soul is different since it
was always bonded with body and never without a body. Therefore even without
the obscuration of the body the soul remains equal to the size of the body.
Q 4: Why does the soul not
expand similar to illumination of lamp?
Ans 4: Firstly the soul
was eternally obscured by the body hence its size was always equal to that of
the body while lamp could have been uncovered earlier and later covered. Hence
that example is not applicable here. Another thing is that it is a worldly
practice to call it illumination of the lamp. In reality it is not so. The
illumination is not outside the flame of lamp.
Q 5 : Then what is the
illumination which is spread over the room?
Ans 5: It is the
manifestation of each object in the room in illuminated form with the nimitta
of the lamp.
Q 6 : Then why do the
distant objects not manifest in illuminated form with the nimitta of the
lamp?
Ans 6: It is the
capability of the manifesting object that it manifests in illuminated form with
the nimitta of distant lamp. Objects manifest in accordance with their
capabilities. For example a mirror or wall illuminate in different ways.
Q 7 : Why does the soul
travel only till the end to lokakash on attaining Moksha; if its nature is to
travel upwards, it could go beyond also?
Ans 7: The nimitta for
travel is Dharmastikaya dravya which is available only till the end of lokakash
hence soul does not travel beyond that.
Q 8 : Then the activity of
soul became dependent upon others?
Ans 8: No. The soul is active
by its own nature. However it is a nimitta-naimittik relationship that with the
nimitta of Dharmastikaya dravya the soul became independently active. The activity is
not dependent.
Q 9 : How is the siddha
paryaya permanent? Paryayas are always transient?
Ans 9 : The Siddha
paryaya is natural and without nimitta hence it is always the same. However
from a finer view point, a substance always manifests in new form at every
moment but since it is natural and without nimitta, it happens to be the same
and therefore it is called permanent.
Q 10: What is the new
manifestation taking place in the Siddha paryaya?
Ans 10: For example if a lamp is illuminated here, it consumes
electricity every moment although it is the same amount. In the same way the
manifestation of Siddha does not appear to be different but the power is being
utilized at every moment.
No comments:
Post a Comment