Yogsar Prabhrat - 3

2. Ajiva Adhikar

Names of Ajiva dravya:

60. Knowers of the Jiva tatva i.e. the knowers of the soul, Arihant , Acharya etc. yogis have described Dharma, Adharma, Akash, Kaal and Pudgala – these five dravyas as Ajiva dravya since they are bereft of the symptoms of the Jiva.

Comment:  The universe comprises of six dravyas. Of these other than Jiva dravya, all others are ajiva dravyas.

Independence of Ajiva dravyas:

61. These five ajiva dravyas dharma, adharma, akash , kaal and pudgala, giving space to each other, entering each other and mixing with each other, do not relinquish their own respective  natures.

Division of Ajiva dravyas and characteristics of Corporeal dravya:

62. Out of the  dharma etc. five ajiva dravyas, pudgala dravya is corporeal. Remaining four dravyas dharma, adharma, akash and  kaal are non-corporeal and inert. The one with attributes of color, smell, taste, touch are called corporeal.

These six are called Dravyas:

63. Along with jiva these five ( ajiva dravyas) are also called dravyas since they also have characteristics of dravya i.e. having guna-paryaya ( qualities and modes).

Characteristics of dravyas and its existent nature:

64. The one which manifests in the form of guna-paryaya (qualities-modes) or the one which takes the form of guna-paryaya is called dravya. Those dravyas are Jiva etc. six types, having existence   and  are ever indestructible.

Nature of existence:

65. The existence is of the form of generation- destruction-permanence  which is pervasive in one and all the substances, having infinite modes and having contrary nature i.e. not having contradiction with non-existence also.

The generation-destruction of dravya from aspect of paryaya:

66. If dravyas are observed from the aspect of paryayas (modes) then dravya only is destroyed and dravya only is generated. However if observed from the aspect of eternally indestructible dravya then no dravya is generated or destroyed.

Relationship of dravya with respect to guna-paryaya:

67. No dravya exists without guna and paryayas and guna-paryayas cannot exist without dravya.

Number of Pradesh occupied by dharma etc. dravyas:

68. Paramanu (atom) occupies one Pradesh (one spatial element) of the akash. One jiva dravya, dharma dravya and  adharma dravya , each of them occupy innumerable Pradesh with which they occupy space in akash.

Characteristics of Paramanu:

69. Which itself is beginning-middle-end form i.e. whose  beginning, middle or end are not different from each other; which cannot be divided ; which is not detectable with senses; which cannot be destroyed with fire or weapons  etc. – such pudgala form is Paramanu.

Number of Pradesh of Akash and pudgal:

70. Jinendra deva has described the Akash dravya as having infinite Pradesh and Pudgala dravyas as having infinitely infinite Pradesh. In the same way the pudgala Paramanu has been described to occupy single Pradesh hence called Apradesh.

Comment:  It may appear contradictory that Lokakash having innumerable Pradesh gives space to Pudgala dravyas having infinitely infinite Pradeshs. The reason is that single Pradesh of Akash can be occupied by single, several, innumerable and even infinite paramanus by means of its nature called Avagahan Shakti. Even same Pradesh may be occupied by single to infinite paramanu.

Number of Kaal dravya and their location:

71. Lokakash is occupied by innumerable numbers of Kaalanu (paramanu of kaal dravya). On each Pradesh of Lokakash ,it is occupied by  each of the Kaalanus  like mass of jewels.

The pervasiveness of dharma, adharma and pudgala:

72. Dharma, Adharma both the dravyas are pervasive in entire Lokakash. Pudgalas are pervasive within lokakash beginning with one Pradesh to two, three, four etc. up to the entire lokakash.

Pervasiveness of worldly jivas within the Lokakash:

73. The worldly Jivas occupying  bodies are pervasive in the innumerable fraction of the lokakash. The number of Pradesh of worldly Jivas keep increasing or decreasing  similar to the illumination of a lamp.

Benefaction of Dharma etc. dravyas:

74. Dharma dravya is always  benefactor of the Jivas and pudgalas in migrating. The Adharma dravya is always   benefactor of Jivas and Pudagalas for remaining stationary. The Akash dravya is benefactor of all the Jivas and other dravyas by providing space. Kaal dravya is benefactor of Jivas etc all dravyas for manifesting and changing state.

Comment:  Here the term benefaction is used in the sense of being nimitta for the dravyas which are at motion or are stationary. These are jivas and pudgalas only which are non inert.

Benefaction of Jiva:

75. The worldly jivas having passions of raga-dwesha thus having bondage of all eight types of karmas are benefactors of each other Jivas i.e. function as nimitta for happiness-unhappiness , birth-death etc. The liberated Siddha Jivas being different from the worldly Jivas do not function as beneficiary of anybody.

Comment:   Here the term benefactor stands for doing service as well as disservice since the jivas act as nimitta for the happiness-unhappiness of other jivas. The liberated jivas themselves do not do anything but  by setting them as objective of contemplation, the worldly jivas do attain salvation. Hence they too are benefactors in a sense.

Benefaction of pudgalas:

76. Pudgalas function as nimitta for the Jivas traversing in worldly forest for their benefaction in the form of birth, death, happiness, unhappiness etc. Thus pudgalas act as nimitta for the manifestations of Jivas in those states.

In reality no one does anything for anybody:

77. All substances are immersed within their own natures. For this reason from the aspect of Nishchaya naya no substance can do anything for the other substance at any time.

Comment:  All statements of benefaction are from aspect of vyavahara naya which just provides information of the presence of nimitta at any given moment. 

Four divisions of pudgala and their forms:

78. Pudgala dravya is stated to be of four types namely skandh, desh, Pradesh and paramanu. These four states of pudgala are defined respectively as total, half, half of the half and indivisible.

Comment:  Details of these can be seen from Panchastikaya sangrah.

The loka is pervaded with pudgalas:

79. Similar to a pot filled with smoke totally, lokakash is filled with pudgalas from all sides with all kinds of infinite pudgalas  which are  small-smaller, large-larger etc.

Two divisions of dravyas and their characteristics:

80. Dravyas are of two kinds corporeal and non-corporeal.  The dravyas having physical qualities are corporeal and the dravyas which have non-physical qualities are non-corporeal. Those qualities which are sensed by sensory organs are physical and those qualities which are not sensed by sensory organs are non-physical.

Comment:  Although paramanu cannot be sensed by any of the senses being too small, still from aspect of nishchaya it is physical having properties of touch taste etc. This is so since the aggregate of paramanu in form of skandh has physical properties.

Pudgalas only manifest in the form of karma  bhavas:

81. With the fruition of karmas, the jiva manifests into shubha –ashubha bhavas. With those bhavas/manifestations, the corresponding pudgalas i.e. karmana varganas manifest into gyanavarana etc. dravya karma forms.

Comment:  With the nimitta of the bhavas of the jiva, the karmana varganas manifest into karma forms on their own.

Description of nimitta in the influx and bondage of karmas:

82. With the nimitta of shubha or ashubha yoga of mind-speech-body, those pudgalas which enter the spaces of the soul, those pudgalas only i.e. karmana varganas manifest into gyanavarana etc. eight karma forms with the nimitta of moha-raga-dwesha etc. passionate form manifestations of jiva.

Comment:  Karma bondage is of four kinds namely nature, Pradesh (quanitity), duration and intensity. The yoga of jiva is nimitta for nature and Pradesh while Kashaya (passionate) bhavas are nimitta for intensity and duration.

Type of Prakriti bandh: 

83. Acharyas have described the Prakriti Bandh ( natures of bondage) having eight types namely, Gyanavarana, Darshanavarna, Vedaniya, Mohaniya, Ayu, Naam, Gotra and Antaraya.

Jiva is doer of his own impure bhavas but not the doer of pudgala karmas:

84. With the fruition of Mithyatva etc. pap karmas, the impure manifestations of the jiva in the form of moha-raga-dwesha which takes place , Jiva only is the karta (doer) of those bhavas. However jiva is never the karta of dravya karmas of the gyanavarana etc. pudgala forms.

Comment:  Only nimitta-naimittik relationship exists between manifestations of jiva and pudgala but never doer-deed relationship. In certain aspect Jiva can be called doer of his own impure manifestations with the nimitta of fruition of karmas under ignorant state but jiva is never the doer of other’s bhava.

Different types of karmas are generated by pudgala only:

85. Just as pudgala manifest into various skandh etc. forms on their own, in the same way different types of karmas are generated on their own without other’s assistance.  

Comment:  Just as cloud formations, rainbow etc. form on their own, different types of karmas are generated without need for a doer.

Independence of Jivas and karmas:

86. Staying stationary within their own individual natures, the Jivas do not become of the form of karmas at any time. Staying stationary within their own individual natures the karmas do not become of the form of jivas at any time.

Comment:  One dravya can never change anything of the other dravya.

Objection if jiva manifests in karma form:

87. If Jiva indulges in undertaking pudgala form gyanavarana etc. eight karmas by his own Upadan bhava i.e. own natural capability then how can the consciousness be denied to the karmas definitely? It surely cannot be i.e. the karmas would become conscious.

Comment:  Such a statement is made from the aspect of Vyavahara naya only.

Objection if karma manifests in jiva form:

88.If karmas can create conscious jiva by means of their own Upadan bhava i.e. their own natural capability then how can the non-consciousness  be denied to the conscious form jivas? It surely cannot be.

Comment:  If doer is non conscious then act also shall be non conscious only.

Objection in accepting both to be doer of each other:

89. In this manner considering conscious to be Upadan (natural) cause for non-conscious and accepting non-conscious to be Upadan cause for conscious leads to conscious and non-conscious dravyas being one and the same. This fallacy cannot be overcome in any way.

Comment:  It would lead to Pudgala becoming Jiva dravya and vice versa with the result that jiva dravya themselves may vanish.

The nimitta relationship between the impure manifestations of jiva and karmas:

90. Pudgala natured karmana varganas manifest into karma forms with the nimitta of passionate jiva and Jiva also manifest into Vibhava( impure natured) bhavas with the nimitta of karmas.

Comment:  This relationship is nimitta-naimittik and not karta-karma. Hence it is feasible to prevent bondage of karmas in spite of their fruition with the manifestation of  jiva in pure form.

Continued……