Paramatma Prakash -19

 

Now Jiva, pudgala, kal dravyas are several while dharma, adharma, akash dravyas are one each:

Gatha 22-145: O Jiva ! Except for the Jiva, kal and pudgala, these three dravyas, know that the other three dravyas, akash, dharma and adharma are indivisible  all pervasive within  their spatial elements.

Commentary: Jiva dravyas are infinite in numbers on counting each Jiva separately, pudgala dravyas are infinite times of them. Kal dravyanus are innumerable; dharma dravya is one which is all pervasive within the lok. Adharma dravya is also one which is all pervasive within the lok. Both these dravyas have innumerable spatial elements. Akash dravya has infinite spatial elements with respect to alok, while it has  innumerable spatial elements with respect to lok. All these dravyas have their spatial elements separate from each other and they do not join together.

Out of all the six dravyas the jiva alone is the objective . Although from aspect of shuddha nishchaya in the context of  strength, all jivas are important, even then from aspect of revelation  Panch Parameshthi  alone is important. Out of them Arihant-Siddha are important, between them too siddha is important. From aspect of nishchaya, in the absence of Mithyatva , ragas etc. vibhava manifestations, own pure soul is venerable. Thus one should know the sequence of reverence.

Next it is told that Jiva, Pudgala both have the property of movement while dharma, adharma, akash, kal – these four are inactive:

Gatha 23-146: O Jiva! Except for jiva and pudgala, these two dravyas, remaining four  dravyas,  dharma etc. do not have the property of movement. Jiva & Pudgala are active and indulge in going-coming. Thus has been told by the Kevali, sruta kevali who are adorned with the jewel trio quality and are the wisest ones amongst gyanis.

Commentary: In the worldly state, for carrying jivas from current birth to next birth, pudgalas of the form of karma and nokarma provide assistance. In the absence of karma-nokarma, Siddhas are inactive i.e. they do not have movement to & fro . For the movement of pudgala skandhas, the external causal agent is kalanu form kal dravya.

What does it imply? It means that the manifestation of Nishchaya kal in the form of vyavahara kal by the name samaya is generated by means of the indivisible pudgala paramanu  manifesting in slow motion form. The material cause for samaya form vyavahara kal is Nishchaya kal dravya which manifests in the form of one samaya etc paryayas. The slow movement of pudgala paramanu is external causal agent and not material cause. The pudgala paramanu traverses at slow speed across the spatial element of akash. If it moves at high speed then it could travel 14 Rajus within one samaya.

Just as for the generation of pot as paryaya the root cause is lump of mud and external cause is potter; in the same way for the generation of samaya paryaya the root cause is kalanu form  nishchaya  kal and external causal agent is pudgala paramanu. Although dharma dravya also provides assistance in the slow movement of pudgala paramanu, even then the kalanu form nishchaya kal is treated as causal agent for the slow motion of paramanu. With the nimitta of paramanu the samaya form paryaya of kal dravya is revealed and with the assistance of kal, the paramanu traverses at slow speed.

Somebody may enquire that dharma dravya provides assistance for motion then why kal has been named so ? The answer is that while causal agents are several, the material cause is one only and no other dravya. Every dravya is the root cause for its own qualities-paryayas while external causal agents are several and there is no problem with it. Dharma dravya is nimitta for movement of all but for movement of fishes, water is the material cause. In the generation of pot, the external causal agent is potter, even then wheel, stick, water etc. are also reasons without which pot cannot be   generated. Although dharma dravya is present as nimitta during the movement of jivas, even then pudgala karma-nokarma are the assisting cause for the same. In the same way for the movement of pudgala, the kal dravya is treated as assisting cause.

Here someone may enquire that dharma dravya has been stated as nimitta for movement everywhere and kal dravya is cause for manifestation ; but where kal dravya is called assistant for movement? It has been answered in shri Panchastikaya by Kundakundacharya in the lecture on active and inactive. It says, ‘ Jiva and pudgala both are active and remaining four dravyas are inactive devoid of any activity of movement. The cause for the traversing of jiva to next birth is karma which is pudgala and cause for movement of pudgala is kal. In spite of presence of dharma dravya the cause for movement of fishes is water, in the same way in spite of presence of dharma dravya, kal dravya is cause for movement of pudgala.’

The essence of the above is that from the aspect of nishchaya naya, similar to inactive Siddha state devoid of all movements, inactive advait (without second) own pure soul is venerable. In a similar way in other scriptures also the characteristics of jiva have been stated to be without movements from aspect of nishchaya. It says, “ So long as this jiva has movement activity of the form of traversing from one gati to another, till then he has relationship with another dravya. When there is no relationship with other dravyas i.e. he became advait, then he is inactive without physical body and then how can he have movements? Therefore worldly jiva has movement due to relationship with karmas while siddha bhagwan is inactive without karmas,  hence he does not have movements either.”

Next Panchastikaya is described wherein the number of  spatial elements of five dravyas other than kal dravya which does not have spatial elements are  narrated:

Gatha 24-147: Know dharma dravya, adharma dravya and jiva all these three to be having innumerable spatial elements. Akash has infinite spatial elements. The Pradesh (spatial elements) of pudgala are of several types- Paramanu has one spatial element and skandh have  numerable, innumerable and infinite spatial elements.

Commentary: In the world dharma dravya is one only, which occupies innumerable Pradesh (spatial elements). Adharma dravya is also one, occupying innumerable Pradesh. Jivas are infinite wherein each jiva occupies innumerable Pradesh. Akash dravya is one only, occupying infinite Pradesh. Pudgala occupies between one to infinite Pradesh. Single Pramanu occupies one Pradesh only but as number of Paramanu keep conjoining, the number of Pradesh also keep increasing. They can  occupy numerable, innumerable or infinite Pradesh. When  infinite Paramanus are together they occupy infinite Pradesh. While other dravyas individually occupy Pradesh, pudgala occupies them in skandh form. In the context of pudgala, the term Pradesh implies Paramanu and not area. Pudgalas exist in lok only and not alokkash. Hence infinite area Pradesh does not exist. As the Paramanus keep joining their Pradesh keep increasing ( but area may or may not increase).

In this gatha, from aspect of shuddha nishchaya naya, due to absence of dravya karma, the jiva is non corporeal and due to absence of Mithyatva, ragas etc. form  bhava karmas of Sankalp-vikalp, he is pure. He occupies innumerable Pradesh equivalent to lokakash. Such own pure soul in the veetrag nirvikalpa samadhi state is the real objective. Know this.

Further it is told that though from aspect of vyavahara naya, in the lok, all these dravyas are existing sharing the same place even then from aspect of nishchaya naya, no dravya joins with other dravya and none gives up its nature:

Gatha 25-148: O Jiva! All these dravyas described above in the world are existent in the lokkash. The lokkash is the support on which these dravyas are supported. Although these dravyas may be occupying the same area together, even then from aspect of nishchaya naya they reside within their own qualities and do not join with other dravyas.

Commentary: Although from aspect of Upacharita-Asadbhoot-Vyavahara naya, the dravyas occupy the same area in the sense of support-supported, even then from aspect of pure Paarinamik shuddha dravyarthika naya, they do not have the blemish of mixing with other dravyas. Therefore each dravya does not relinquish its general or specific qualities.

Listening to this Prabhakar Bhatt enquired, O Bhagwan! In the scripture the lokkash is described having innumerable Pradesh then how can infinite jivas be accommodated in the innumerable Pradesh ? Since each jiva occupies innumerable Pradesh and in each jiva infinitely infinite pudgala paramanus are accompanied as karma-nokarma; besides them infinite times other  pudgala are also existent- how all these dravyas are accommodated in lok occupying innumerable Pradesh?

Shri guru answers the same- Akash has the capability of sharing the space and due to this quality they get accommodated.  Just as in the light of one lamp, illumination from several lamps can be accommodated; just as a in a pot of ashes, a potful of water can be easily accommodated, with the ashes being absorbed in water; just as in a pot filled with camels’ milk, a potful of honey can easily accommodated; just as in a temple different sounds of bell, gong, jai-jai etc. easily get accommodated; in the same way in one lokkash, due to special capability of sharing, infinite jivas and infinitely infinite pudgalas are accommodated, there is no  problem.

In the scriptures it is told that jivas have the capability of mutual avagahan ( sharing the same space). It says, “ In the body of one Nigod Jiva, the number of Jiva dravya sharing are equivalent to infinite times the number of Siddhas (present today) , whereas the area of Nigod jiva is innumerable part of one angul. When in such a small body infinite jivas can be accommodated then what is the problem in getting accommodated in lokakash?”

Another gatha says, “ this lok is occupied by pudgala kaya everywhere chock-a-block. These pudgala kayas are infinite, of different types, some are sookshma and some are badar. “

The summary is that although all these dravyas are occupying the same space, even then from aspect of shuddha nishchaya naya, Jivas do not relinquish their nature of infinite qualities of keval gyan etc.; pudgala dravya do not forfeit their qualities of colour etc. and dharma dravya etc. do not relinquish their own natures.

Next it is told that from aspect of vyavahara naya, all five dravyas provide benefaction for Jiva, and further for the same jiva from aspect of nishchaya naya, they are cause for suffering:

Gatha 26-149: All these dravyas perform  their individual functions with respect to jivas. Due to this reason the jivas wander in the world suffering the miseries of all four gatis of hell etc.

Commentary: The benefaction for Jiva carried out by these dravyas is shown as follows- Pudgala assists the ignorant jivas immersed  in the vibhava form manifestations opposite to the knowledge of the soul, in the generation of body, speech, mind, breathing – these four from the aspect of vyavahara naya. In other words, due to yog of manifesting in the forms of Mithyatva, non restraints, passions, ragas etc. vibhava forms, jiva is related to pudgala and due to relationship with pudgala these exist. Dharma dravya assists in movement from aspect of upacharita asadbhoot vyavahara naya, adharma dravya assists in maintaining position, Akash dravya provides placement from aspect of vyavahara naya and kal dravya assists in manifesting in auspicious or inauspicious deeds. In this manner all the five dravyas are benefactors.

Due to their benefaction, these jivas wander in the world suffering the miseries of all the four gatis, corrupted devoid of the spirit of nishchaya-vyavahara jewel trio. This is the epitome. 

Continued….