Paramatma Prakash - 8

Next it is told that although pure soul  is said to be zero  without existence  of eight karmas, eighteen flaws and vibhava bhavas, but it is not zero with respect to keval gyan etc. qualities and is ever overflowing:

Gatha 55: The pure souls do not have any of the eight karmas having several divisions  or any of the eighteen flaws , hence they are called zero also.

Commentary: From aspect of shuddha Nishchaya naya, the soul does not have gyanavarana etc. eight types of dravya  karmas, nor the eighteen types of flaws of thirst-hunger etc. due to destruction of corresponding karmas. Further soul does not have ten types of impure Pranas of the type of senses etc.; but he has pure Pranas of the form of existence, consciousness, knowledge, bliss etc. Therefore even the worldly Jivas also have purity from aspect of shuddha nishchaya naya in terms of capability and the ragas etc. vibhava bhavas are zero only.  Also Siddhas do not have any of the raga bhavas explicitly in all  respect  hence  in the context of vibhava bhavas they are zero only, and for this reason soul is called zero also. However with respect to knowledge etc. pure bhavas he is ever fulfilled only , hence he cannot be zero with respect of infinite knowledge etc. qualities as believed by Bauddha followers.

The same thing is stated in Panchastikaya – “ The nature of the Jivas of Siddha state is stationary but the nature is not nonexistent, those siddha bhagwan do not have body and are beyond the subject of speech, i.e. their nature cannot be described in words.”

Here the Paramatma has been described as zero with respect to Mithyatva, raga bhava etc. but full of consciousness bliss etc. form  nature; i.e. zero with respect to vibhava bhavas but complete with respect to nature. Such Paramatma state is worthy of attainment. This is the essence.

Thus in the first  Maha Adhikar, three types of souls are described. Although with respect to knowledge in context of vyavahara naya the jiva is called all pervasive in lok-alok, the same Paramatma is having innumerable Pradeshas (spatial elements)  from aspect of Nishchaya naya even  then  stays within the bounds of the body. This has been described by means of six doha sutras.

Next three Dohas are stated primarily about the dravya, guna and paryaya :

Gatha 56: This soul has not been born out of anybody, nor any dravya has been born out of the soul.   Hence know the soul to be permanent from aspect of dravya nature while he is destructible in respect of paryaya bhava.

Commentary: Although in the context of vyavahara naya, the worldly jiva, in the absence of pure soul knowledge, due to nimitta of accrued gyanavarana etc. auspicious-inauspicious karmas, takes birth in the form of human-hell etc.  paryayas and gets destroyed ; even then from aspect of shuddha nishchaya naya he is pure in terms of capability i.e. he does not manifest into human-hell paryaya forms nor does he accrue the karma-nokarmas. In fact even from aspect of vyavahara also he does not take birth from anybody nor anyone can destroy him. He does not generate any one and is devoid of cause-effect relationship. The one who generates is called cause and the one generated is called effect. Both the bhavas are non existent in the substance. Hence from aspect of Dravyarthika naya the jiva is permanent, and from aspect of Paryayarthika naya the jiva takes birth and gets destroyed.

Here the disciple enquires- ‘ The birth and death of worldly jivas in hell-human etc. form paryayas  is observed  evidently but how could Siddhas have generation destruction? Since they do not have vibhava paryayas and only have natural paryayas  which  are permanent, indestructible only?’ The answer is this- The  birth and death as observed in all the four Gatis of the worldly Jivas, is not there for the Siddhas since they are indestructible; but as described in the scriptures they have Artha Paryayas  of Agurulaghu Guna which manifests in increment-decrement form at every samaya i.e. the previous manifestation is expended and the next manifestation is generated. In context of this Artha   Paryaya only the generation-destruction has to be considered unlike that of worldly jivas.

The generation-destruction of Siddhas have been described in the context of Artha Paryayas for one. The Artha Paryaya manifests with six types of increase or decrease- 1. Infinite part  increase 2. Innumerable part increase 3. Numerable part increase 4. Numerable times increase 5. Innumerable times increase 6. Infinite times increase ;  1. Infinite part  decrease 2. Innumerable part decrease 3. Numerable part decrease 4. Numerable times decrease 5. Innumerable times decrease 6. Infinite times decrease. These are known as Shat Guna (six order) increase-decrease. The nature of these is understood only by Kevali bhagwan and in their respect the Siddhas manifest in generation-destruction form.

Otherwise, all the objects of knowledge manifest into generation-destruction form which are known in  the knowledge of Siddhas. The generation-destruction of objects  of knowledge is reflected in the knowledge of Siddhas; in this manner the generation destruction occurred in their paryayas. Another way is that when they attained Siddha state then the worldly state was destroyed and Siddha paryaya was generated; but dravya nature is always permanent.

As such Siddhas do not have birth, death, old age and are ever indestructible. Their form is devoid of all corruptions/ defects which is worthy of attainment.

Now the forms of dravya, guna and paryaya are stated:

Gatha 57: The one accompanied with guna and paryayas  should be known as Dravya. The Gunas are always present along with Dravya at all times  and are permanent while the paryayas occur sequentially in different forms which have the property of generation and destruction at every samaya.

Commentary: The form of guna-paryaya is stated. The gunas are always coexistent with the dravya and are always found to be present in the same form while paryayas are of different forms. The manifestation which was present at last samaya is not present in next samaya; they occur in form of generation-destruction at every samaya. Hence paryayas are called sequential.

 Jiva dravya has infinite Gunas (qualities) like knowledge, darshan (vision), sukha (bliss), veerya (strength). Pudgala dravya also has infinite gunas like touch, smell, taste, color etc. These gunas are always present along with dravya and are permanent and coexistent. They do not give up their oneness with the dravya.

There are two types of paryayas- swabhav (natural) and vibhav ( non-natural). Siddha state is natural paryaya of Jiva while keval gyan etc. are natural gunas ( qualities). These are seen only in the Jivas and not other dravyas. Some natural qualities like existence, vastutva, dravyatva, agurulaghutva is seen in all the dravyas. The manifestation of Agurukaghutva quality is in the form of six orders of increase-decrease described earlier. This too is natural manifestation in all dravyas and no dravya exists without this Artha Paryaya which is a pure paryaya. This pure paryaya is present with all worldly jivas, all ajiva substances and all Siddhas. The Siddha paryaya and keval gyan etc. gunas are seen with siddhas only and not others. The Vibhav paryayas are of the form of human-hell etc. form  and matigyan (sensory knowledge) etc. are Vibhav Gunas  of the worldly jivas. Thus the guna-paryayas of Jiva dravya are described.

The existence of pudgala in paramaanu (atom) form is dravya having natural qualities like color etc. Changing from one color to another is vibhav guna Vyanjan Paryaya, and manifestation of one paramaanu into two-three etc. several paramaanus form skandh ( solid) is known as Vibhav dravya vyanjan paryaya. The color etc. of skandh of two or more Paramaanus is called Vibhav Gunas. Changing from one color to another, taste or smell from one to another are known as Vibhav paryayas. The paramaanu is pure dravya form having one color, one taste, one smell, one touch out of hot-cold, one touch out of dry-wet- thus two touches, these five gunas are primary, besides having existence etc. infinite qualities known as Swabhav Gunas. The shape of the Paramaanu is Swabhav dravya vyanjan paryaya and manifestation in form of color etc. is swabhav guna vyanjan paryaya. The Jiva and Pudgala both are endowed with swabhav and vibhav forms while dharma, adharma, akash, kaal –these four have existence etc. swabhav gunas only and swabhav paryaya like arth paryaya etc. The four substances dharma etc. do not have vibhav guna paryayas. The proverb of akash being in the form of pot or pan etc. is only formal not real.

Thus guna-paryaya of the six dravyas are stated. In these six dravyas, the shuddha jiva dravya having shuddha guna and shuddha paryaya  only is  worthy of attainment.

Now the dravya-guna-paryayas of the Jiva are described in detail:

Gatha 58: O disciple! Know the soul to be dravya , darshan-gyan etc. as gunas, the manifestations of Jiva in the four gatis and  his bodies to be Karma generated Vibhav paryayas.

Commentary: Now it is described in detail- From aspect of shuddha Nishchaya naya, the soul having the nature of purity, knowledge, oneness and  indivisibility should be known as dravya. The general nature of consciousness should be known as darshan (vision) and specific nature should be known as knowingness.  These darshan and gyan are own gunas (qualities) of the soul, out of which there are eight divisions of gyan . Of them Keval Gyan is complete, indivisible and pure while Mati gyan, Sruta gyan, Avadhi gyan, Manah paryay Gyan are Samyak Gyan  and Kumati, Kusruta, Kuavadhi – these three are MithyaGyan –these seven are not pure and  are divided with respect to keval gyan . Therefore  Paramatma has only one Keval Gyan. ( Of the four darshans Keval Darshan is complete, indivisible and pure while Chakshu etc. three are incomplete and impure).

Another thing is that Gunas also have three types- sadharan (common), asadharan (uncommon) and sadharan-asadharan (common-uncommon). The gunas of Jiva namely  Astitva, Vastutva, Prameyatva, Agurulaghutva are sadharan; the knowledge, bliss etc. are sadharan within their own dravya (for different jivas) but are asadharan with respect to all other dravyas.

Pudgala does not have non-corporeal quality, hence non-corporeal nature is uncommon with respect to pudgala but is common with respect to all remaining five dravyas. Having several spatial elements is a common quality in Akash etc. four dravyas but is uncommon with respect to pudgala and kaal. Corporeal quality is uncommon in pudgala dravya since it exists only in pudgala but not in others. Astitva etc. are common qualities found in all dravyas. Consciousness is not present in Pudgala at all. The Pudgala paramanu is called dravya.  The corporeal qualities of pudgala are touch, taste, smell, color etc. which are uncommon with respect to other dravyas.

Jiva and pudgala manifest in swabhav and vibhav form both while other dravyas are endowed with swabhav paryayas only. Jiva and pudgala have vibhav gunas also. Siddhas are in swabhav state but worldly jivas are predominantly vibhav. Pudgala paramanu is in swabhav state while skandh is vibhav state. Thus the six dravyas are described briefly.

In this manner in the first Mahadhikar describing three types of souls, the dravya-guna-paryaya are described in seventh part with three doha-sutras.

Next, for the realization of Nirvikalpa bhav which is respected, worthy of attainment, one with blissful experience beyond senses, the pure guna-paryaya are described by means of eight dohas. Out of these the first four dohas describe the eternal bondage of karmas and remaining four describe the fruition of those karmas.

Continued……