The Essence of Pravachansar....05

 

Now without knowing the nature of his own dravya and gunas, the worldly jivas continue to treat the momentary manifestations of paryayas only as self, believing self to be human, animal etc. Such jivas are described as being engaged in paryayas only and hence are called Para-samaya i.e. Mithyadrishti who believes paryaya only to be self without knowing the nature of own soul.

The corollary to the above  is stated in 94^th Gatha wherein it is told that those jivas who are engaged in paryayas only are called para-samaya while those jivas who are stationary within their own nature should be known as Swa-samaya.

 ‘ I am human, this is my body and these are my wife, sons, house  etc.’- such beliefs represent manifestation into para-samaya form without realising the true nature of soul. ‘ I am merely stationary consciousness of the nature of knowledge, vision etc.’- such beliefs represent manifestations into the form of swa-samaya. Such person does not have attachment towards the human etc. form bodies and realises himself like a lamp being carried into different types of body form rooms. Thus the lamp is the same, while rooms are of different shapes or sizes. Such people are detached and do not indulge in raga-dwesha form passions. Hence they do not have any attraction towards other dravyas and therefore are described as swa-samaya. Therefore swa-samaya only is the true manifestation of soul substance.

Now the characteristics of Dravya are described in Gatha 95^th. The one which is of the nature of generation-destruction-permanence without relinquishing its own nature and which is accompanied with qualities and paryayas, is called dravya.

The nature of dravya is continuity of existence which has qualities of general and specific nature. The general qualities are existence, non existence, oneness, difference, dravyatva, paryayatva etc. which are present in all the dravyas. The specific qualities of dravyas are avagahan hetutva ( providing space), gati nimittatva ( facilitating movement), sthiti karanatva (facilitating stationary state), chetanatva(consciousness) etc.

Although dravya is different from guna and paryayas from aspects of characteristics, there is no difference in terms of nature just as cloth has nature of dravya and is accompanied with guna-paryyayas, at the same time manifesting in generation-destruction-permanence form.

Just as a soiled cloth is observed to be generated in clean state on washing but it does not have difference of nature with that generation, in the same way dravya is observed to manifest in  a different state under influence of external circumstances without any change in its nature and is said to have  generated.

Just as a soiled cloth is observed to have been destroyed from soiled state on washing but it does not have any difference of nature with that destruction, in the same way dravya is observed to manifest in a different state under influence of external circumstances without any change in its nature and is said to have been destructed.

Just as the soiled cloth within one moment undergoes transition from soiled state to clean state without losing permanence of cloth and it does not change its nature, in the same way the dravya is observed to undergo transition from previous state to new state without losing its existence therefore  it is said to be permanent.

Now just as the same cloth is observed with its qualities of whiteness etc. but it does not have difference with those qualities but by nature the cloth is such. In the same way dravya is observed with various qualities but its does not have difference with those qualities and by nature the dravya is such.

Just as the same cloth is observed with various specific states like threads etc. but it does not have difference with those threads, and by nature it is so. In the same way the dravya is observed with its various paryayas but it does  not have difference with those paryayas and by nature the dravya is such.

The existence of dravya is said to be of the type of  own existence and similar existence. These are detailed in Gathas 96 & 97.

There is no difference in spatial elements of dravya and existence. This existence is eternal and manifests in the same form without any reason continuously. This is different from the Vibhava nature (which manifest in accordance with external influence). Hence existence is nature of dravya.

In the same way guna-paryayas and dravya have the same existence which cannot be differentiated since guna-paryayas are caused from dravya and dravya is caused by guna-paryayas.

Further the existence of generation-destruction-permanence and that of dravya is also same since both are caused by each other.

Therefore the own existence of each dravya is independent. It implies that we as souls are not part of some large cumulative existence but our existence is individually complete within ourselves.

Another point to be noted is that just as each dravya’s existence is totally independent, in the same way the existence of qualities, spatial elements, paryayas of that dravya are not different but they are one only. It means that the dravya, its qualities, and its paryayas      do not have any spatial difference.

Jinendra deva has told in his sermon that all the different dravyas of this world share a common characteristics of existence.

Although each dravya has individual  characteristics of its own, nevertheless all of them share a common characteristics of existence.

Just as in a forest having different kinds of trees, each of them has individual separate existence in the form of mango, peepal, teek etc., even then from aspect of tree-ness all trees have commonalty. When this commonalty is addressed then individuality becomes secondary.

In the same way in this world jiva, pudgala etc different dravyas have their different individuality and therefore from aspect of own existence they are different. However in all the dravyas there is a commonalty of existence and when this is addressed the individuality of dravyas becomes secondary.

The summary of the above is that the existence is of two kinds- one is common existence and second is individual existence. The individual existence is different in each dravya which is observed in its spatial elements, qualities and paryayas. The common existence is common in all  dravyas and their gunas and paryayas.

One may wonder that what is the objective of telling all this ?

The answer is that we have to identify our own individual existence and establish oneness with it. So far we have been establishing oneness with common existence e.g. wife, sons, house etc. but they are all different and do not have any relationship with self. The soul is a different entity and so far we have not identified it differently. We are supposed to identify and remain one with that. That alone is Samyaktva.

The great principle of independence of each dravya is declared in Gatha 98^th. The dravyas are by nature Siddha and existent- so is declared by Jinendra Deva. Those who do not accept it are actually para-samaya.

Here the term Siddha does not imply salvation, but the fact that each dravya is having its own nature and it is not creation of anyone. It is eternally uncreated  substance having its own existence and independence. It means that one dravya is not cause for creation of other dravya. Each is free by own nature nor does it need anything from other dravya. Therefore each dravya is Siddha by itself.

The things which are generated from dravyas are not different from that dravya, such as manifestation in the form of two three molecule pudgala or manushya, animal form paryayas. From aspect of paryayas the manifestations may keep changing but from aspect of dravya, no time the dravya has changed its form.

Hence each dravya is existent with property of generation-destruction-permanence.

This is declared in Gatha 99^th. Being stationary within its own nature the dravya is existent. The manifestation of dravya is of the from of generation-destruction-permanence which is the nature of substance.

Each dravya remains within its own nature and is therefore existent. That  nature is manifestation in the form of generation-destruction-permanence. Just as the smallest element of size of dravya is Pradesh (smallest spatial unit), in the same way the smallest unit of time-flow of the dravya is manifestation. Each manifestation is generated  at its own time in its own form, destructed with respect to its previous form and all the manifestations have continuity of flow therefore each manifestation is permanent devoid of generation-destruction. There is no time difference between generation-destruction-permanence, all three occur at the same moment. Such tradition of generation-destruction-permanence of manifestations is always existent in the dravya nature – like a necklace of pearls.

Just as in  a hanging necklace of pearls, the pearls appear sequentially wherein the place occupied by a later pearl is not occupied by a previous pearl and their continuity is maintained by the thread. This demonstrates the principle of generation-destruction-permanence. In the same way for each dravya the manifestations occur sequentially without breaking the continuity of flow.

An important corollary of the above is that the manifestations of each dravya is pre-ordained at its defined moment which is also known as the principle of ‘Krambaddha Paryaya’. It implies that each event in our life occurs at its defined moment and no one can  change anything pertaining to it. It also teaches that we need not worry about events to occur. They shall occur precisely at the time as reflected in the knowledge of omniscient.

100^th gatha describes an important rule pertaining to interdependence of  generation-destruction-permanence. The generation does not occur without destruction and destruction does not occur without generation . Both generation and destruction cannot occur without permanence and vice versa.

The generation of pot is the destruction of mud-mold since on the potter’s wheel the mud-mold gets converted into pot. However the mud remained intact and did not lose its characteristics. It is not that mud-mold is different and pot is altogether  different from mud. If such were the case then even flowers in sky would  get generated.

If mud remains stationary without change then nothing would be generated and the world itself would not exist.

Now in 101^st Gatha it is told that these generation, destruction and permanence – are one dravya only. The generation, destruction and permanence occur in paryayas and the paryayas occur in dravyas- hence all these are dravya only.

Just as a tree comprises of trunk, branches, root etc. the dravya comprises of paryayas. Just as trunk, branches, root are not different from tree, the paryayas are not different from the dravya. Both are interdependent.

Seed, sprout and treehood are states of tree. The destruction of seed, the generation of sprout and the permanence of treehood – all three are together. The seed, sprout and treehood are not different from the tree. In the same way with the dravya, the bhava getting destroyed, the bhava getting generated and the bhava remaining stationary – all these three are modes of dravya. But it is not that dravya gets destroyed or generated or remains permanent. If dravya itself is believed to be generated then  there would be endless generation. If dravya is destroyed that its existence would not remain. If dravya is deemed permanent then no bhavas would exist. Therefore the conclusion is that generation-destruction-permanence are modes of paryayas and paryayas occur in dravya. Hence all these are not different from dravya.

Further it is told in 102^nd Gatha that Dravya only is one with generation-destruction-permanence at the same time. Hence the conglomeration of these three is dravya only.

One may wonder that generation should be followed by permanence and then destruction  should occur. In this manner there should be time difference between three events. In case of dravya, such is not the case. This would have happened only if the dravya were generated, destroyed or remained permanent. It has been told that the generation, destruction, etc occur in paryayas hence there is no time gap.

Just as the moment of generation of pot is the moment of destruction of mud-mold and same is the moment of retention of mud, in the same way the destruction of previous paryaya, generation of new paryaya and retention of dravya nature are seen at the same time. All these three states are dravya only and not different.

The same rule is extended to multiple dravya-paryayas of different dravyas in 103^rd Gatha. Some paryaya of dravya is generated  and some paryaya is destroyed ; even so the dravya is neither generated nor destroyed.

Just as in pudgala matter, the paryaya in the form of three molecules is destroyed and paryaya in the form of four molecules is generated, even so the three or four paramanu form pudgala remains undestroyed or ungenerated. In the same way the dravya-paryayas of same family keep generating and destroying but the dravya remains undestroyed and ungenerated.

Further just as a manushya form different family dravya-paryaya is destroyed and a deva paryaya of different family dravya-paryaya is generated, but the jiva and the pudgala dravyas remained undestroyed and ungenerated.

The summary of the above is that even though paryayas keep generating and destroying the dravya always remains intact. Further no paryaya is generated out of paryaya but paryayas are generated out of dravya only.

Now the same rule is extended to manifestations of qualities of single dravya in Gatha 104^th. The manifestation of paryaya of quality into another paryaya occurs in the same dravya and the existence of dravya is not different from the existence of paryayas of quality.

Just as in a mango the colour changes from green to yellow, in the dravya a typical quality manifests into another state later. In the previous and later states of qualities the dravya remained unchanged like the mango. Hence in spite of manifestations of qualities into different states, the dravya is of the nature of generation-destruction-permanence.  

 In 105^th gatha it is established that the dravya and existence are not two different entities. If the dravya were not existent by its nature then-  1)  definitely it has to be non-existent and whatever is non-existent cannot be dravya. Or, otherwise 2) it has to be different from existence, and in such a case if dravya can stay without existence then there would be no purpose of any entity named existence. Hence it should be accepted that dravya itself is existence since a thing and its qualities are inseparable and they are one only.

An important rule is laid down in Gatha 106^th. Separateness is not the same as Differentness. Having separate spatial elements is the characteristics of Separateness while non-oneness is the characteristics of differentness. In dravya and its qualities there is no separateness, even then there is differentness.

Question: Things which are not separate, how can they have differentness ?

Answer: They can have differentness just like a cloth and its whiteness. The spatial elements of cloth and its whiteness are not different hence there is no separateness. Even then the whiteness is observed by eyes only and not the other four senses of nose, tongue etc., while cloth is observed by all  the five senses. Therefore in  certain aspect the cloth is not whiteness and whiteness is not cloth. If it were not so, then like cloth, the whiteness should also have been sensed by nose, tongue etc. all senses. But such is not the case. Therefore it establishes that in the cloth and whiteness there is no separateness but there is differentness.

Continued……