A Description of Reality ( Paramarth Vachanika by Pandit Banarasi das) - 2

 Now the different  states of these Jivas and pudgalas are specifically described:

Now the Jiva dravya and pudgala dravya occupy the same space since eternal times, with the difference that with one jiva dravya, infinitely infinite pudgala paramanu dravyas manifest together in the stationary-mobile, coming-going, infinite shape forms, bondage-liberation forms.

In this world the jiva and pudgala karma varganas have the eternal relationship of sharing  the same space. Infinitely infinite Pudgala Paramanus are attached to each jiva. Even at the last moment of fourteenth gunasthana, the  jiva is attached to infinite pudgala paramanus. Even though the jiva is going to attain Siddhatva at the next moment and he has minimum karma varganas attached to him in the same space, even  then those karma varganas are infinite only. The worldly state exists till the fourteenth gunasthana and so long as the worldly state is there, infinite pudgala karma paramanus are attached in the same space with the jiva. Although in Siddha Shila also there are infinite karma varganas present, even then without having nimitta-naimittik relationship with the Siddhas, they are not attached in the same space with them. Hence that is not discussed here.

Siddha Jivas have attained complete purity hence they do not have nimitta-naimittik relationship with karma paramanus at all, but the  worldly jivas bond with karma varganas due to nimitta  of their impurity and thus establish the relationship of sharing the same space. In this Paramarth Vachanika, only those karma varganas are discussed which are having relationship with the soul substance. Those karma varganas are not discussed which are occupying the  entire lok and siddha shila as well.

Although Jiva and pudgalas have relationship of occupying the same space, they have been sharing the same space since eternal times; even then both of them stay within their own spaces separately.  From aspect of Akash dravya, Jiva and pudgala are said to occupy the same space but in reality each dravya occupies its own space separately. Each Jiva has innumerable spatial elements, hence each jiva owns innumerable spatial elements which are non corporeal. Each pudgala paramanu occupies its own single spatial element which is corporeal. Even if there are infinite jivas in one space segment, even then each jiva’s own space is separate because this is the property of each dravya i.e. to remain within its own four parameters namely dravya, kshetra, kal, bhava. Each substance has different dravya, kshetra, kal and bhava . At no time the own kshetra of one dravya can merge with kshetra of another dravya.

In third gatha of Samaysar scripture, Acharya Amrit Chandra says that ‘ All the substances kiss and touch all the infinite dharmas residing within its own dravya , even then they do not touch each other  in spite of staying within close proximity. At any time they do not deviate from their own nature, nor do they manifest into the form of others and thus their infinite form of own manifesting capability is not destroyed, therefore they remain stationary like carving of stone.’ In this manner infinite substances, in spite of remaining within the same space from  beginningless time , remain within their own different nature. Although lok has innumerable spatial elements, even then it accommodates infinite jivas each having innumerable spatial elements, and the spatial elements of one dravya do not encroach upon the spatial elements of another dravya.

Here someone may say that when lok has infinite jivas in innumerable spatial elements, then innumerable fraction of infinite jivas would be there in one spatial element. But this type of mathematical logic does not apply here since this is contrary to the nature of substance. The fact is that one jiva, in spite of being contracted to any extent, still occupies innumerable spatial elements. It cannot occupy less than innumerable  spatial elements. The form of the innumerable spatial elements of the jiva is such that,  if they expand to fullest extent then one jiva would be equal to size of lok and on each element of the lokakash, one-one element of jiva’s spatial elements can be positioned. However, in spite of such expansion, the number of spatial elements of jiva would be innumerable only like the innumerable elements of lokakash. Further, if the jiva is extremely contracted such that it occupies innumerable fraction of lokakash, even then the number of  spatial elements of jiva still remain innumerable only. This is because by dividing innumerable with innumerable we still get innumerable number only since innumerable also has innumerable varieties.

At every spatial element of Jiva,  infinite karma varganas are existent. On account of the nimitta of Jiva’s manifestations, these are coexistent with jiva in same space. In these karma varganas, infinitely infinite pudgala paramanus are existent. Although this type of arrangement is there from beginningless time, even then the same karma varganas or the same group of karma paramanus may be attached to jiva from eternal times- such is not the case. From beginningless time, at every moment infinite previously bonded karma paramanus are released and new ones are bonded. The longest duration of karma bondage is 70 koda-kodi-sagaropam only. No karma paramanu can stay longer than this. Although the same paramanu after separation can again bond with jiva later. In this manner with one jiva dravya, infinite karma form pudgala paramanus remain in their mobile-immobile state. Oh! All this reiterates the principle of independence only. The Veetragi saints have described extraordinary differentiating knowledge in the scriptures.

In karma paramanus attached to the Jiva, at every moment new paramanus keep coming and previously bonded ones keep separating. In this manner the paramanus exist with their capability of coming and going.

Jiva dravya is one only, with his nimitta the influx and outflux of karmas occur in accordance with their own manifesting capability. With respect to Akash dravya, although jiva and karmas may be occupying same space, even then with respect to their four parameters, they are different only. Both manifest in accordance with their manifesting capability.

In pudgala karma varganas, every moment infinitely infinite paramanus keep increasing or decreasing. This is so on account of their infinite form manifestations. With respect to colour, touch, taste, smell  or with respect to nature-space-duration-intensity they have infinite forms only.

These pudgala dravyas are present in  bondage or separation states with respect to their bondage-liberation capability. At the time of corruption of jiva, with his nimitta infinite karma paramanus are bonded, at the same time infinite karma paramanus are released after fruition. In this way, infinitely infinite capabilities exist in Jiva, pudgala etc. all dravyas.

The description of capabilities of jiva and pudgala has been narrated by Pandit Banarasidasji very beautifully in Natak Samaysar as follows:

Remaining immersed in Veetrag bhavas, upwards mobility, knowing nature, enjoyment of blissful nature, consciousness- these are qualities of Jiva. Being body, mind, speech form, insentient nature, joining  with each other, being light or heavy and mobility- these are the manifestations of the ajiva dravya named pudgala.

The commentary of Samaysar scritpture, most important one authored by Acharya Kundakunda was written by Acharya Amritchandra by the name ‘Atma Khyati’. In this commentary Sanskrita poetry in the form of Kalash are also inserted in between. On those kalashs Pandit Rajmalji Pandey wrote ‘Bal Prabodhani teeka’ in which serious principles of philosophy were described.  Pandit Banarasidasji wrote ‘Natak Samaysar’ after study of that teeka , based upon it. Further the same Pandit Banarasidasji wrote this Paramarth Vachanika named small scripture also in which very important points are described of philosophy as well as Agam.

In this way , it has been told that jiva and pudgala are different at all the times by nature, even then in worldly state, the jiva and pudgala are bonded from eternal times. Out of them Jiva dravya is one, but pudgala dravya are infinitely infinite, mobile-immobile form, influx-outflux form, having  infinite forms of manifestations of bondage-liberation.

2.     The Infinite states of Jiva Dravya

Here in Paramartha Vachanika, the states of worldly jiva drava are being considered:

Jiva dravya has infinite states out of which three are predominant. One is impure state, other is pure-impure mixed state, and third is pure state- these three states belong to worldly jiva dravya; Siddhas are beyond the world hence they are described as without having a state.

Here from Mithydrishti to the last moment of fourteenth gunasthana, the states of the worldly jivas are described as that of three kinds mainly. In them infinite states get absorbed. Here the worldly states only are under consideration which applies to all worldly jivas. The Siddha Bhagwants are not included here since they are beyond the world, as they have crossed the worldly state. That’s why they are described as without having any state. Siddha bhagwan do not have impurity, nor do they have bondage of karmas hence such kind of vyavahara does not apply to them, Therefore in this Paramarth Vachanika, the Siddha Bhagwan have been called as beyond Vyavahara also.

Now the three states are considered- one is impure Nishchaya dravya, one is pure nishchaya dravya and third is mixed Nishchaya dravya. The impure Nishchaya dravya is assisted by impure vyavahara, mixed dravya is assisted to mixed vyavahara, and pure dravya is assisted by pure vyavahara.

Although from aspect of nature, the dravya is not impure; even then it is described as impure nishchaya dravya in conjunction with the soul manifested in impure paryaya form, without differentiating between the two. The impure manifestation is also called impure Vyavahara from aspect of differentiated view. In this way the impure Nishchaya dravya and its assistant impure Vyavahara is clarified.

In the same way, the soul manifesting in practitioner paryaya form is described as mixed Nishchaya dravya without differentiating and the paryaya manifesting is such form is called Mixed Vyavahara from aspect of differentiation. This clarifies the mixed nishchaya dravya and its assistant mixed vyavahara.

In the same way, the soul manifested in pure paryaya form is described as pure nishchaya dravya without differentiating the pure paryaya; and that pure paryaya is described as pure Vyavahara from aspect of differentiation. This clarifies the pure nishchaya dravya and its assistant pure vyavahara.

Although in worldly state the impurity and purity – between the two there are infinitely infinite types, however without distinguishing more, for our purpose impure, pure and mixed – these three types only have been defined. Within them the infinite types are implicit.

Now Nishchaya-Vyavahara are described in detail-

Nishchaya implies undifferentiated dravya. Vyavahara implies the different bhavas of the dravya; however it is to be noted that whatever is the  period  of worldly state, that period is called as Vyavahara. Siddha are said to be beyond Vyavahara. Since world and Vyavahara are described as one form, worldly means Vyavahara and Vyavahara means worldly.

Without differentiating between dravya and paryaya, it is described as Nishchaya while paryaya with differentiation is described as Vyavahara. This clarifies the Nishchaya as undifferentiated dravya. Here the topic  is not that of pure nature which is subject of shuddha naya. Here the manifestation of dravya in accordance with type of paryaya is called as Nishchaya. It means that pure paryaya form manifested soul is shuddha nishchaya, pure -impure form manifested soul is mixed nishchaya and impure paryaya form manifested soul is called ashuddha nishchaya.

Same thing is told in shri Pravachansar in eighth gatha by Acharya Kunda Kunda:-

The bhava in which a dravya manifests at a given time, it is one with it at that moment- so it is told by Jinendra Bhagwan; hence the soul manifesting in dharma form should be understood to be dharma at that moment.

Oh! The Paramagams of Kundakundacharya contain the roots of lakhs of Agam scriptures!

Specifically it has been told here that so long as the worldly state is there, the Vyavahara exists, while it does not exist for the Siddhas. It means that the world is there, that itself is Vyavahara and Vyavahara itself is world. In this way the world and Vyavahara are said to be the same form. Worldly is Vyavahari and Vyavahari is worldly.

By knowing this, one should understand that the jiva who takes recourse to vyavahara, in reality takes recourse to world only. The ignorant jiva talks of Vyavahara and with its adherence believes to be performing dharma. But here 400 years back, Pandit Banarasidass ji expert in scriptures says that the Vyavahara and world are one and the same. Whoever remains in Vyavahara shall remain in the world.

The who takes recourse to Vyavahara , wanders in the world and the one who takes recourse to pure nature ( nature of soul free of conjunction with karmas and free of corruptions), he attains Siddha-hood by attaining purity. For him Vyavahara does not exist, he becomes beyond Vyavahara.

The Ignorant one keeps ranting  of Vyavahara; but Brother! Your Vyavahara is also impure, then how can you acquire purity out of impurity? Those who practice pure Vyavahara, they do not get stuck with Vyavahara, their manifestation is leaning towards the pure nature only. The manifestation leaning towards pure nature only has been called as pure Vyavahara here- such pure Vyavahara is not practiced by Agyanis.

Now the three types of states are described:-

So long as there is Mithyatva state, that long he is impure Nishchaya form dravya practicing impure Vyavahara. After attaining Samyak darshan, form fourth gunasthana to twelfth gunasthana he is mixed nishachaya form dravya with mixed Vyavahara. The Keval gyani is pure nishchaya dravya with pure vyavahara.

Here three types of distinctions are made with respect to different types of jivas as follows:

The agyani jiva, forgetting the pure nature of soul, believing self to be raga- impurity etc. form only, manifests in impure form only; hence his dravya has been called impure Nishchaya dravya. Although the impurity is a momentary paryaya ; even so in its conjunction the dravya has been called impure. When the same jiva manifests in pure form, then in conjunction with that pure manifestation the same dravya is called pure Nishchaya dravya.

Although the pure dravya nature is existent at the moment of impure paryaya but the agyani is not aware of it. If he becomes aware of his nature then he would not remain in impure manifestation form but he would become a practitioner.

The soul of practitioner is mixed Nishchaya form dravya. The Samyakdrishti practitioner has become aware of the pure dravya, his manifestation is partially in pure form and partially in impure form. In this way his manifestation is pure-impure form mixed one. In conjunction with mixed manifestation, the dravya ( from 4^th to 12^th Gunasthana) is called as Mixed Nishchaya dravya. The dravya itself has manifested in such form hence in conjunction with that manifestation the dravya has been called so.

The one whose manifestation is in pure form, the souls of such Kevalgyani Bhagawants  (13^th-14^th gunasthana) have been called pure Nishchaya dravya.

By nature the dravya is pure only; but when its state is also manifested in pure form, then only it is described as pure. In commentary of 6^th Gatha of Samaysar Acharya Amritchandra says:-

“ The same soul experienced as different from the bhavas of all other dravyas is called as Shuddha”

The Agyani jiva does not have veneration towards pure nature, he experiences the substance as impure bhava form only and manifests in impure form only, hence he is called as Ashuddha.

Impure, mixed  or pure manifestation forms are manifested by dravya only hence that manifestation is its Vyavahara and manifesting himself in that form the dravya is nishchaya. Every jiva manifests in such nishchaya-vyavahara form.

The Nishchaya-Vyavahara of jiva are submerged within jiva only. The manifestation of pudgala is Vyavahara of pudgala and the manifestation of jiva – that is vyavahara of jiva. The bhavas of jiva are within jiva and bhavas of pudgala are within pudgala. Therefore the bhavas of both are independent. They only have nimitta-naimittik relationship between them and no other relationship is there.

Dravya means Nishchaya and paryaya means Vyavahara; i.e. dravya is Nishchaya cause and Paryaya is Vyavahara cause. For example- Pure soul dravya manifested into the form of paryaya of Moksha marga is definitely cause of Moksha, therefore it has been called as ‘Karan Samaysar’. While differentiating from aspect of paryaya, the samyak darshan-gyan-charitra form pure jewel trio has been called as Moksha marga. In this way the statement made from aspect of undifferentiated dravya is Nishchaya while statement made from aspect of differentiated paryaya is Vyavahara.

In  the context of Moksha marga, calling undifferentiated dravya as means for Moksha is Nishchaya, and calling shuddhya paryaya of Moksha marga as means for Moksha is Vyavahara. In this Vyavahara, although the jewel trio is really shuddha , even so on account of differentiation, it is called as Vyavahara. Calling Vyavahara jewel trio of the form of ragas as means for Moksha is mere formality and such formality is practiced by gyani only, the agyani does not even practice formal jewel trio.

The Agyani jiva manifested in the impure form is his Vyavahara which is ashuddha Vyavahara while the dravya manifested in such ashuddha form is called ashuddha Nishchaya dravya. Thus the ashuddha nishchaya dravya is accompanied with ashuddha vyavahara. Look! Here accompaniment of other nimitta is not being talked about. For the dravya, its own paryaya manifesting at that moment is the accompaniment. The summary is that in the Mithyatva state, the existence of ashuddha manifestation of soul is called ashuddha, but soul has not been called ashuddha on account of presence of karmas.

The practitioner jiva has mixed manifestation of shuddha-ashuddha form. The dravya itself has manifested in such mixed manifestation form. Therefore it is called Mixed Nishchaya dravya and its accompanied manifestation is called Mixed Vyavahara.

In this way, the soul in which keval gyan etc. form totally pure paryaya has manifested, that is called Shuddha nishchaya dravya and its accomapanied manifestation is shuddha Vyavahara.

Look! How strange is the Nishchaya-Vyavahara of a dravya. The dravya is called Nishchaya and its manifestation is called Vyavahara and both are called coexistent. The substance does not have support of any other substance. Within the dravya-paryaya, both are supporter of each other.

For the dravya manifested in ashuddha Upadan form , the accompanied ashuddha paryaya is Vyavahara. For the mixed Upadan form manifested dravya the accompanied mixed paryaya is Vyavahara. For the pure upadan form manifested dravya, the accompanied pure paryaya is Vyavahara.

These three types of worldly jivas exist. So long as worldly state is there, the Vyavahara exists. Hence siddhas have been called beyond Vyavahara. Although Siddha Bhagawan also has paryaya; but since the description is limited to that of worldy jiva, hence Siddhas are called non worldly.

Continued……