The Essence of Pravachansar...10

 

Question arises that what is the activity of the soul? This is answered in Gathas 184-185. In reality soul is doer of his own bhavas and definitely not of the pudgala dravya form bhavas. Residing in the middle of pudgala dravyas, the jiva in reality neither accepts pudgala karmas, nor discards them or engages in them.

Firstly soul  engages in his own bhavas which is really his dharma (nature). Soul has the power to manifest in such manner hence it definitely is his task. However soul does not carry out pudgala form bhavas since they are dharma of others. Soul does not manifest in their forms hence they are not his vocation.

The fact is that the one who manifests into other forms, cannot be devoid of their acceptance or renunciation. Just as fire does not accept or reject the iron ball. In the same way, in spite of occupying same space, soul does not accept or reject other dravyas. Therefore soul is not responsible for pudgala to manifest in the karma bhava form.

Elaborate explanation is given in Gatha 186^th on how soul acquires pudgala karmas in spite of soul not playing any role in it. In the worldly state, the soul being responsible for his own impure manifestations  accrues or discards the karma matter.

In the worldly state, the Jiva is responsible for his own impure manifestations in which the manifestations of pudgala karmas are nimitta only. The jiva is definitely not the doer of other dravya. Now with the nimitta of that impure manifestation of jiva, new pudgala matter manifests into karma form and bonds with the jiva or with the nimitta of pure manifestation of jiva, the karma matter dissipates and sheds away. In this manner depending upon the manifestation of jiva, the pudgala karmas accrue or are discarded.   

Who decides the natures of different types of karmas being accrued? This is answered in Gatha 187^th. When the soul manifests into shubha or ashubha forms on account of raga-dwesha, the pudgala matter manifests into gyanavarana etc. karma forms.

Just as with the fall of fresh rain water, the earth undergoes various peculiar changes on its own e.g. generation of  different kinds of greenness, mushrooms and insects; in the same way the soul manifesting in shubha -ashubha bhava forms on account of influence of raga-dwesha attracts various kinds of gyanavarana etc. karma matter  on its own. This establishes that the bondage of different kinds of karmas is due to their own nature and not due to soul.  

Now it is declared in Gatha 188^th that soul alone is the cause for bondage. The soul occupying finite spatial elements, corrupted by moha-raga-dwesha at its own time, gets bonded with karma matter which is called bandh.

Just as in the world, a cloth occupying finite spatial elements gets corrupted with bleach, alum etc. and is seen to adopt colours like red etc., in the same way the soul, having finite spatial elements, at its own time, gets corrupted with raga-dwesha-moha leading to bondage with karma matter which is termed as bandh. This should be accepted from aspect of Nishchaya since it deals with one dravya alone.

It is to be noted here that bondage of soul is termed as bondage with raga etc. bhavas which are paryayas of the soul and these are declared as bandh within the soul only from aspect of nishchaya. This is further elaborated in next gatha.

The harmony of Nishchaya and Vyavahara is described in Gatha 189. The bandh from aspect of nishchaya has been described as above by Arihant Bhagwan to Munis. The Vyavahara has been described differently.

The manifestation in the form of ragas alone is the deed of the soul. Soul only is the doer of raga and soul only renounces the ragas. This is from the aspect of Nishchaya naya which deals with pure dravya only. It is to be noted here that subject of pure dravya implies with the manifestation of one dravya alone (here it means soul alone). Therefore pure and impure manifestations of same dravya are treated as subject of Nishchaya naya. On the other hand stating that soul is doer of pudgala from manifestations as their receiver or discarder is statement from aspect of Vyavahara naya, which deals with impure dravya (more than one dravya). In this manner, in two ways the dravya is described. Between the two,  Nishchaya naya is declared as right means since objective is purification of soul while Vyavahara is declared as worthy of discarding since it deals with impure dravya only.

At this juncture,  it is worthwhile pointing out difference in exposition of Samaysar and Pravachansar. In Pravachansar here, the Nishchaya has been said to deal with  matter pertaining to one dravya only and it therefore includes impure paryayas of the same dravya as its subject. This is true since Pravachansar deals primarily with knowledge and here it is necessary to inform that soul only is the cause for pure and impure paryayas both. Whereas in Samaysar Nishchaya has been described as pure soul dravya only without including the paryayas. This is because Samaysar deals with pure spirituality with the objective of Moksha hence subject of contemplation is pure dravya. This important difference with respect to view points should be kept in mind while studying both.

Next it is told in Gatha 190^th that by means of impure naya, one attains impure soul only. The soul who does not give up the attitude of ‘this is me and this is mine’ with respect to body, riches etc., he giving up the path to Moksha, follows the path of ruination. 

The soul who ignores the path of Nishchaya naya dealing with description of pure dravya and is attracted to vyavahara  naya form impure dravya ; manifesting in this manner and having an attitude of ‘this is myself and this is mine’ with respect to body, riches etc., does not give up the sense of oneness with them; that soul giving up the pure soul manifestation form Moksha marga, follows the path to disastrous impure manifestations. This establishes that with impure naya, one attains impure soul only.

On the other hand it is told in Gatha 191^st  that with pure naya one attains pure soul. ‘ I do not belong to others and others do not belong to me, I am pure knowledge only’ – the one who contemplates thus, that soul at the moment of meditation is pure soul form.

The soul  who remains neutral towards exposition of ashuddha dravya with  Vyavahara naya and who has  removed his moha by means of exposition of shuddha dravya with nishchaya naya; manifesting in this manner ‘I do not belong to others nor others belong to me’ thus giving up attitude of ownership with respect to others, contemplates of the pure soul only ‘I am pure knowledge only’; that soul is pure soul at the moment of such meditation. This state is called Dhyan having only single subject  of contemplation namely soul. This establishes that with shuddha naya, one attains pure soul only.

Therefore it is preached in Gathas 192-193 that such pure soul only is worth acquisition being permanent. “ I believe my soul to be knowledge-vision form, great substance beyond senses, permanent, stationary, pure without needing any assistance. On the other hand the body, wealth, pleasure-sorrow, enemies-friends- all these are not permanent; the only permanent thing is Upayoga form soul.”

The pure soul is existent without reason, without assistance from any other substance. If soul were created then it could not be permanent. The one which is permanent, cannot have a beginning. Soul is pure consciousness form substance eternally. This alone is my refuge.

Family, wealth, body etc. are all transitory and cannot be my refuge. The shubha-ashubha bhavas also keep changing hence they too  are not my refuge. Even vikalpas cannot be my refuge. Only permanent soul can be the refuge.

Further the soul is one with self and different from other dravyas due to following five reasons:

1.     Soul is knowledge natured without having capability to indulge in ragas or changing others.

2.     Soul has nature of darshan (vision) hence is one.

3.     Without assistance of senses he knows, therefore is substance beyond senses.

4.     Other substances are transitory including shubha-ashubha bhavas. Soul only is stationary.

5.     Soul does not need assistance from other dravya hence is one with himself.

Such pure soul being permanent is worthy of attainment.

Now in Gathas 194-195, it is told that with attainment of pure soul one destroys the shackles of Moha which in turn leads to attainment of pleasure beyond senses.

The one who manifests in pure soul form, contemplating of supreme soul, he definitely destroys the shackles of Moha irrespective of his Upayoga being savikalpa (with thoughts) or nirvikalpa (thoughts free). With the destruction of Moha-raga-dwesha, remaining equanimous with respect to pleasure-sorrow he manifests in Muni form leading to eternal pleasure beyond senses.

Knowing the pure soul to be subject of contemplation, one engages in savikalpa or nirvikalpa upayoga form manifestations. This leads to dhyan with singular subject which leads to destruction of  shackles of Moha. With this and having equanimity towards sukha-dukha one manifests into Muni state leading to perturbation free pleasure beyond senses.

It is reiterated in Gatha 196^th that contemplation of soul cannot be a cause for corruption. Those who have destroyed the impurities of Moha, becoming detached from sensual subjects and restraining their mind those who are stationary within their nature, they are meditators of the soul.

Moha only is the cause for engagements towards other dravyas. Once Moha is destroyed then there is no attachment towards sensual subjects. Just as a bird flying over a ship in the middle of ocean does not have anywhere else to land other than the ship, in the same way, with the detachment towards sensual subjects the mind does not have a refuge other than the soul. Once the mind is restrained and its fickle-mindedness towards other dravyas is prevented, it becomes stationary within the infinite-fluent-conscious nature. Remaining in this unperturbed state focussed on singular subject it is termed as Dhyan.

This Dhyan not being different from the soul cannot be cause for corruption of the soul.

Acharya himself raises the question in Gatha 197^th that what is the subject of contemplation of such omniscient bhagwan who has attained pure soul ? The Shraman (Muni) who has destroyed all the karmas, who knows the nature of all the substances directly and there is no subject unknown; which object do they contemplate upon ?

The question is elaborated as follows: Common folks of the universe are accompanied with Moha karma hence they have desires for obtaining different objects. Due to presence of Gyanavaraniya karma they do not know many subjects and even what is known is not quite clear minutely. Hence they always contemplate of the desired, unknown and  doubtful subjects. Now, in the case of omniscient bhagwan, due to absence of Moha karma, he is free of desires; due to absence of Gyanavaraniya karma, he knows all subjects clearly and totally without doubts. Therefore he does not have desire, doubt or enquiry about any subject. Then what is the subject of his dhyan?

Acharya only answers this question by Gatha 198^th saying that the one who has attained pure soul that omniscient contemplates of supreme bliss.

The soul which is beyond senses and mind, experiences unobstructed knowledge and bliss in the whole soul and contemplates of the supreme bliss.

In fact contemplation is associated with a subject but here there is no subject left hence contemplation is same as experience. The omniscient experiences unobstructed, perturbation free bliss within entire soul space at all times therefore it is said that he contemplates of supreme bliss only.   

Therefore it is concluded in 199^th Gatha that attainment of such pure soul is the path to Moksha. All kevalis, Tirthankaras, Munis have attained Siddha-hood by following this path only. Obeisance to them and that path.

It is reiterated that all the Kevalis, Tirthankaras, Munis have become Siddha by following the path of purification of soul and not by any other path. Hence it establishes that there is only one path to Moksha and none other. Therefore there is no point in talking any further. Acharya offers obeisance to all the Siddhas and Moksha Marg  by means of bhava namaskar wherein the one offering and the one being offered have become one. In this manner the pure soul is installed within himself.

In fifth Gatha Acharya had vowed to attain equanimity. Now completing this chapter of Gyeya Tatva Pragyapan, he vows to remain engaged in practice of  pure soul form Moksha Marg. Thus realising that practice of pure soul only is Moksha Marg and that soul is of the nature of knowledge only, I renunciate all the attachments and remain detached.

The commentary by Acharya Amritchandra for this gatha is quite awe-inspiring.  He says that myself who is entitled to Moksha hereby engage in the practice of pure soul with complete detachment knowing the soul to be pure knowing natured only. There is nothing else required to be done. Here he declares that with all other substances  his relationship is that of knower and the subjects of knowledge only and nothing else. Therefore soul is detached with respect to them totally. Although the nature of subjects of knowledge is such that they appear to be same as the knower but in spite of it, the knower self is different from the subjects. Hence I take recourse to my prime knowing nature only discarding Moha totally, remaining perturbation free.

Thus with the engagement in Samyakgyan having roots in right belief, remaining immersed within own self, I offer obeisance to all Siddha with whom I am one.

Acharya now tells the benefit of practicing scriptures. Understanding the subjects of knowledge in the right way we remain immersed within own pure soul substance. In this manner the knowledge illuminating self and others, knowing different subjects of knowledge within himself, glows in the soul form explicitly.

Now the relationship with respect to last chapter on Charanuyoga soochak Choolika is provided. The charan (conduct) is according to dravya and dravya is according to conduct. (The knowledge of the soul is according to conduct and vice versa). In this manner both are relative. Therefore taking recourse to either dravya or conduct, the Muni should proceed in Moksha marg.

Continued….

The Essence of Pravachansar…09

 

In Gatha 167^th it is declared again that soul is not the cause for the formation of pudgala in bulk form. The skandhas occupy two Pradesh to infinite Pradesh which are called Sookshma ( fine) or Badar (coarse) and have different sansthanas (shapes) – they are of the types of earth, water, air and fire forms by their manifestations.

The paramanus join together in the manner described earlier and form bulks of skandhas forms with varying degree of fineness or coarseness described as Sookshma or Badar. Further the characteristics of touch etc. are of different natures which result in product being of the nature of earth, water, air or fire by their own manifestations. This reveals that soul is not responsible for the generation of the product.

Further it is declared in Gatha 168^th that just as soul is not creator of pudgala skandhas , in the same way soul does not bring pudgala skandhas from elsewhere.

Loka is densely packed with pudgala skandhas of  fine and coarse nature which may or may not be capable of manifesting into karma forms.

In the loka  jivas are there everywhere as well as pudgala  matter capable of manifesting in karma forms which are neither very fine or very coarse. The pudgala matter has unique nature of sharing space such that infinite paramanus may share single Pradesh. With such  capabilities, the loka is densely packed with pudgala matter. According to the manifestations of jiva, he accrues karma bondage. It is not so that soul brings karma matter from elsewhere for bondage.  

Further it is revealed in Gatha 169^th that soul is not responsible for pudgala matter manifesting into karma form.

The skandhas eligible to manifest into karma forms do so on their own in accordance with the manifestations of jiva. However jiva does not make them manifest.

With the nimitta of impure manifestation of jiva, the karmana varganas ( karma particles capable of manifesting into karma form) occupying space nearby, manifest into gyanavarana (knowledge obscuring karma) etc. karma forms by their own internal capability. However jiva does not make them manifest into karma form.

Moreover it is disclosed in 170^th Gatha that soul is not responsible for the generation of body composed of pudgala matter . The pudgala matter manifested in karma form again and again takes the forms of bodies of jiva as per the transmigration of jiva.

With the nimitta of manifestation of jiva, the pudgalas themselves manifest into karma forms and those pudgalas only are nimitta for the formation of bodies in different births of jiva and nokarma Pudgalas themselves manifest into body forms. Thus soul is not the doer of the body of self.

The composition of body of soul is described in Gatha 171 . Five kinds of bodies namely Audarik, Vaikriyik, Taijas, Aharak, Karmana sharir- all are composed of pudgala matter.

All of these body forms are composed of pudgala matter hence none of them is soul. Therefore its is established that body is not soul.

Then what is the uncommon characteristics by which the jiva can be differentiated with respect to body etc. other dravyas ? In reply the Gatha 172^nd is offered. This is the same famous Gatha which forms part of Samaysar, Pravachansar, Niyamsar, Dhavla etc. Know Jiva to be without taste, without colour, without smell, inexplicit,  conscious, without sound, Alingrahan(without any features) and without any shape.

Acharya Amritchandra has written elaborate commentary on this gatha in both Samaysar and Pravachansar with the important fact that both have been written highlighting different aspects. Here in Pravchansar the Alingrahan aspect has been elaborated in twenty ways . Here we shall attempt to briefly go through them.

Soul is devoid of the qualities of (1) taste (2)colour (3)smell (4) explicit sensing of touches, hence cannot be detected like pudgala which have these qualities. (5) Soul does not manifest into paryaya of sound hence cannot be sensed by sound. (6) Soul cannot be sensed by any detectable feature (7) Soul does not have any shape (8) The only means to differentiate soul  from all other ajiva dravyas including pudgala is the quality of consciousness of the soul.

In the above list the sixth point has been called as Alingrahan quality which by name implied that there are several meanings concealed within it. Acharya Amritchandra has elaborated it in twenty ways as follows:

1.     Soul does not know self or others by means of senses.

2.     Soul cannot be known by means of senses.

3.     Just as one infers the presence of fire from smoke, the soul cannot be inferred through the sensory knowledge.

4.     Others also cannot know  (my) soul  by inference alone. Only those who have experienced the soul can know the soul of others by inference.

5.     Own soul also cannot know other’s soul by inference. Only when own soul is known through experience then other’s soul can be inferred.

6.     Soul is pure knower and does not require the assistance of others like mind, senses etc. and can know self and others by himself.

7.     Upayoga (cognition, applied consciousness) is the nature of soul but Upayoga need not be directed towards the subject of knowledge to know them. Thus soul knows the objects without taking recourse to them.

8.     The Upayoga is generated within the soul and not brought from elsewhere. Therefore the knowledge also is generated within the soul and not brought from elsewhere.

9.     The Upayoga cannot be taken away by anyone and therefore the knowledge of the soul cannot be taken away by anyone.

10.  Just as sun is bright without blemishes or corruption, the Upayoga also does not have blemishes or corruption. Thus soul is of the nature of shuddhopayoga.

11. Upayoga does not accrue pudgala karmas. Thus Upayoga is not the cause for accrual or bondage of karmas even as nimitta.

12. Soul is not enjoyer of sensory  objects ( sensual pleasures).

13. The soul does not live by ten types of pranas (senses, mind etc. ) which are cause for life  of Vyavahara Jiva. Therefore it is implied that soul is not produced by parents.

14. Soul does  not  have the shape of any physical organ nor is produced by it. Thus soul is not the means for worldly procreation.  

15. The soul does not have the shape of the universe either nor is it spread over it. This refutes the beliefs of others who believe soul to be such.

16. Soul does not have any of the three genders (male, female, neuter) either physically or mentally.

17. Soul does not have any external dress code. It means soul does not have the external attributes of Muni also.

18. Soul has infinite qualities  and being identified by one specific quality is not its nature. Thus in indivisible form soul dravya is not identified by specific quality.

19. Soul has infinite paryayas (manifestations) and being identified by one specific paryaya is not its nature. Thus in indivisible form soul dravya is not identified by specific paryaya.

20. Even the pure paryaya of soul is independent of the soul as dravya. It means that though the paryaya contemplates of dravyas, dravya is not experienced. The experience of paryaya is own bliss.

Now in 173^rd gatha a question is raised that how can non corporeal soul without having property of dryness-wetness can accrue bondage? The corporeal pudgala bonds with another due to its properties of touches eligible for bondage but how can non-corporeal soul  without having such nature bond with pudgala karmas ?

The process of pudgalas bonding with one another has been elaborated earlier and is quite clear. It is understood that pudgala has property of dryness-wetness of its touch which promotes its bondage under specific conditions. However the soul is not corporeal and does not support qualities of touch etc. Therefore how can the bondage of pudgala with soul be justified?

This is replied in Gatha 174^th. Just as Jiva without having properties of colour etc. sees and knows the pudgala dravyas and their qualities, in the same way jiva binds with them.  

Acharya has answered by saying that just as non corporeal soul knows the corporeal objects, the same way he binds with karma pudgalas. In reality non corporeal soul does not have any relationship with the corporeal subjects. His relationship is merely with the knowledge of the shape of the corporeal object and due to such knowledge only it is said that ‘ non corporeal soul knows the corporeal object.’ This relationship is in the form of Vyavahara.  In the same way in reality soul does not have any relationship with the corporeal karma pudgalas; his relationship is with the bhavas of ragas and dweshas generated with the nimitta of fruition of karma pudgalas. Therefore due to manifestation in raga-dwesha forms with the nimitta of karmas, it is said in Vyavahara sense that soul is bonded with the corporeal karma pudgalas.

Similarly man does not have any relationship with wife-son-house etc., however man has attachment towards them and that raga is the bondage. In that raga , the wife-son-house are nimitta hence in vyavahara it is said that the man has bondage of wife-son-house. In the same way the soul does not have relationship with karma pudgalas but the bhavas of raga-dwesha are generated with the nimitta of those karma pudgala hence in vyavahara it can be said that the soul is bonded with karma pudgalas.

The forms of Bhava bandh and dravya bandh are detailed in Gathas 175-176^th. The upayoga form Jiva indulges in bhavas of raga-dwesha-moha with respect to various subjects. With those bhavas the jiva accrues bondage. The bhava with which the jiva sees and knows the subject, he is tainted with them and that causes bondage.

Firstly the jiva is of the form of Upayoga which manifests in savikalpa (with shape) and nirvikalpa (shape free) forms which are called gyan and darshan respectively. The objects are reflected in the upayoga of JIva and he manifests into forms of raga-dwesha-moha in their context. Just as sapphire jewel is tainted in   red-yellow etc. forms in accordance with coloured flower kept behind it and it loses its property of transparency. In the same way the soul gets tainted with raga-dwesha-moha with the nimitta of  various objects.

This taint itself is termed as Bhava bandh similar to bondage observed in pudgala matter on account of wetness-dryness (resulting in generation of skandhas). This is deemed as Bhava bandh between soul (as one) and moha-raga-dwesha bhava (as second).  Further with the nimitta of the bhava bandh the dravya bandh of pudgala matter takes place. This dravya bandh is accrued in accordance with the dryness-wetness of the karma matter with the nimitta of bhava bandh.

The forms of dravya bandh, bhava bandh and their together existence are detailed in Gathas 177-178^th. The pudgalas bond together on account of dryness-wetness property which is dravya bandh. The attachment of moha-raga-dwesha with jiva is bhava bandh. Their sharing the same spatial existence  together is  bondage. Basically the soul has finite  Pradesh elements. In that space the karma pudgalas come and go, as well as bond.  

The karma pudgalas bond with each other in accordance with their dryness-wetness property which is pudgala bandh. The togetherness of jiva with moha-raga-dwesha form bhavas is jiva bandh. Both of them have nimitta relationship with each other and share the same spatial existence. The soul has innumerable spatial Pradesh in which vibration takes place on account of activities of mind, speech and body of Jiva. The karma pudgala also have a property of vibration and they enter the soul space, they can leave or remain also in accordance with the bhavas of the jiva. This establishes that the cause for dravya bandh is bhava bandh.

Now in Gatha 179^th it is established that manifestations in the form of ragas which is bhava bandh is the real bondage being cause for dravya bandh. The soul manifesting in the form of ragas only binds with karmas while the soul free of ragas gets liberated from karmas. This, in brief is the story of bondage of jivas in reality.

The Jiva manifesting in the form of ragas only binds with new dravya karmas and remains bonded with  previously accrued old dravya karmas and can not get rid of them. On the other hand the jiva manifesting in veetrag (detached) form does not bind with new dravya karmas and also gets liberated from the old dravya karmas. This establishes that manifestations in raga form are the root cause for the dravya bandh in reality.

The manifestations and corresponding dravya bandh are divided into two categories in Gathas 180-181. The raga-dwesha-moha form  manifestations is cause for bandh. Of these moha and dwesha is ashubha(inauspicious) while raga can be shubha (auspicious) or ashubha. The shubha manifestations towards others are punya while ashubha manifestations are  pap. The manifestations which are detached are means for end of suffering with time.

The dravya bandh has been divided into two categories depending upon the nature of manifestations directed towards other dravyas. The moha-dwesha bhavas are ashubha and accrue pap bandh. The raga bhavas with purity are shubha and accrue punya bandh while raga bhavas with impurity (animosity, hate etc.) are ashubha and accrue pap bandh. The manifestations which are directed towards own dravya are shuddha  and they do not have any divisions. These shuddha manifestations are means for destruction of karma pudgala with time and ultimate attainment of Moksha.

Now the differentiating knowledge between self and others is given to enable one to engage with own dravya and disengage from the other dravyas in Gathas 182-183. The different kinds of bodies of jiva which are called as Prithvi (earth) etc. forms sthavar (immobile) and trasa ( mobile beings) are different from jiva and Jiva is also different from them. The jivas who do not differentiate between jiva and pudgala by means of their natures, he indulges in adhyavasan bhavas  of ‘this is me’, ‘this is mine’ etc.

Six kinds of bodies are described which identify the jivas of different kinds. However all these are insentient and are different from jiva and Jiva is also different from them having the property of consciousness. Therefore all these body forms are deemed to be other dravya from the aspect of own  soul dravya. Those souls who do not differentiate in this manner by means of consciousness and non-consciousness, they indulge in imaginations of ‘this is me’ ‘this is mine’ etc. on account of moha. This establishes that the cause for engagement in other dravyas is the lack of differentiating knowledge and the means of engagement in own soul dravya is differentiating knowledge only.

Continued….

The Essence of Pravachansar…..08

 

Gyan Gyeya Vibhag Adhikar ( Division of knowledge and subject of knowledge)

                                                            ( Gathas 145-200)

To begin with the soul is differentiated totally from others by means of criterion of Vyavahara jiva in Gatha 145^th. This entire Lok is occupied with the dravyas of six kinds. Beyond them it does not contain anything. Other than Jiva all dravyas are subjects of knowledge while jiva is the knower as well as subject of knowledge. The Jiva never gets destroyed, such Nishchaya Jiva nature is always existent, the reason for which is infinite knowledge power. In spite of such nature of Nishchaya Jiva, in worldly state, on account of corrupted relationship  with pudgala, jiva comprises of four types of Pranas in the Vyavahara Jiva form with which he is identified.

These four pranas are described in Gatha 146-147^th. The four  Pranas of Jiva are described as senses, strength, ayu ( age)  and breathing. With these four Pranas the JIva lives, will live and has lived in the past; even so these Pranas are constituted with pudgala dravyas.

Sensory Pranas are of five kinds- touch, taste, smell, eyes and hearing. Three types of pranas of strength exist namely body, speech and mind. Ayu Pranas are the means for taking births in different gatis like manushya etc. The breathing pranas are constituted of inhalation and exhalation.

Although from aspect of Nishchaya naya, the jiva shall always live by means of his Bhava Pranas, however in worldly state the Jiva is said to be living with Vyavahara Pranas which are constituted of senses etc. form four dravya pranas. Even so those dravya pranas are not in the nature of soul since they are comprised of pudgala dravya.

Therefore in Gatha 148-149^th the Pranas are described to be pudgala by nature and they are cause for bondage of pudgala karmas as well. On account of bondage of Moha etc. karmas, Jiva is associated with Pranas and suffers the fruition of karmas and undergoes bondage with other karmas. Further on account of moha and dwesha of jiva, if jiva causes hindrance to the Pranas of self or others then he suffers bondage of gyanavarana etc. karmas.

On account of bondage of Moha etc. form pudgala karmas the Jiva is conjoined with Pranas. With the association of Pranas the Jiva experiences the fruition of karmas of pudgala  form  with the result that he manifests into forms of moha-raga-dwesha and suffers future bondage of karmas. Therefore Pranas can be said to be the result of pudgala karmas as well as cause of pudgala karmas, hence it establishes that Pranas are pudgala by nature.

To explain it further, firstly the jiva suffers the fruition of karmas on  account of Pranas. During this he experiences Moha-dwesha etc. With the moha and dwesha he causes hindrance to Pranas of self and others. Here the hindrance is not necessarily of the nature of dravya pranas but surely of the kind of bhava pranas of self i.e. he causes own bhavas to be corrupted. Just as someone desiring to burn another person with hot iron ball first suffers the burns, whether the other person suffers or not. In the same way the corrupted bhavas of jiva cause bondage of pudgala karmas irrespective of whether the other person is affected or not. In this way the pranas are cause for bondage of future pudgala karmas.

The internal  reason for continuity of pudgala pranas is declared in Gatha 150^th. So long as he does not give up his sense of oneness in the body related subjects, the soul thus corrupted with karmas again and again, possesses  different kinds of pranas.

The reason for continuity of dravya pranas eternally is the impure manifestation of jiva with the nimitta of pudgala karmas. So long as the jiva does not give up manifestation in the impure form of the form of the attachment towards body etc. subjects, till then with their nimitta, pudgala karmas keep bonding and due to them the dravya pranas also keep accruing.

The internal reason for prevention of chain of pudgal pranas is explained in Gatha 151^st. The one who conquers the senses and contemplates of the soul of the form of Upayoga alone, he is not corrupted by karmas hence he does not accrue pranas also.  

Just as a sapphire jewel manifests in different colours on account of different colour backgrounds but with the removal of backgrounds the sapphire jewel becomes transparent, in the same way the soul manifests into corrupted forms on account of karmas and sensual desires. However when the soul contemplates of its pure Upayoga nature then it leads to removal of impurities and its subsequent tradition  of pudgala pranas.

However to describe the complete differentness between vyavahara jiva and soul, the nature of deva-manushya etc, gati form paryayas and their types are told in gathas 152-153. Manifestation of a well defined dravya into another state of same dravya form is paryaya which has various types. Manushya, Narak, Tiryanch and Deva – these are paryayas of Jiva due to fruition of Naam karma etc. which are of different types based on Sansthan(shapes) etc.

Although each dravya has its own natural existence, even so just as pudgala manifests into skandh form paryayas in association with other pudgalas, in the same way jiva manifests into Deva etc. form paryayas in association with pudgala. This is not unreasonable since on examining internally, in spite of having association with several dravyas, Jiva does not  manifest into pudgala form and remains singular jiva dravya paryaya without conceding his nature.

Narak, Manushya, Deva, Tiryanch are different paryayas of Jiva which are generated in association with different dravyas  upon fruition of Naam karma form pudgala. Just as fires of straw, coal, wood etc. have different shapes, in the same way the paryayas of the jiva in Narak, Manushya etc. forms also have  different Sansthana (shapes) etc.

 Now in spite of soul having association with other dravyas, he can be identified by differentiation  by the different existences of dravyas as described in Gatha 154^th. Those jivas who know the dravya nature described in three fold manner based upon its existence, they do not develop Moha with respect to other dravya.

In Manushya, deva etc. multi dravya paryayas, the own existences of Jiva and pudgala are entirely different. On minute observation, the natural existences of Jiva and pudgala can be separately distinguished. This is by means of existence of consciousness in all dravya,  guna and paryaya forms and similarly in generation-destruction-permanence forms. On the other hand the pudgala is separately identified by its insentient nature in all the three forms described above. In this manner the Jiva and pudgala can be separately identified by their nature hence I do not have Moha towards others. This only is knowns as differentiating knowledge which is the means for salvation. Without it one cannot proceed on Moksha Marga.

Why does the jiva get associated with body? This is answered in Gathas 155-156. Soul is of the nature of Upayoga ( applied consciousness, cognition) which is said to be of the nature of gyan-darshan (knowledge-vision). This upayoga manifests in shubha-ashubha ( auspicious-inauspicious) forms. Shubha Upayoga causes accumulation of punya karmas while ashubha upayoga results in accumulation of pap karmas. However in the absence of both there is no accumulation.

In reality the cause for association of other dravyas with soul is specific kind of upayoga. Firstly the Upayoga is nature of soul which is the manifestation of attentive consciousness. This upayoga is of the form of Gyan and darshan since consciousness manifests  in forms with shape ( with differentiation, savikalpa) or without shape ( without differentiation, nirvikalpa). Now this upayoga has been divided into two types as shuddha and ashuddha. Out of these the shuddha upayoga is uncorrupted and ashuddha upayoga is corrupted. Now ashuddha upayoga is further divided into two types namely shubha and ashubha since corruption can be of the mild passion nature or strong passion form.

The ashuddha upayoga is the cause for association of other dravyas with soul which could be of the shubha or ashubha nature leading to punya or pap form manifestations. Thus both shubhopayoga and ashubhopayoga are cause for association of punya or pap form dravyas association.  However when both forms of ashuddhopayogas are relinquished then the upayoga remains shuddha and then there is no cause for association of other dravyas.

The forms of shubha and ashubha Upayogas are described in Gathas 157-158. The one who knows the form of Jinendra, and has belief in Siddhas and Munis along with compassion towards other jivas; such upayoga is called shubha. The Upayoga engaged in sensual subjects-passions, wrong company, activity and subjects is ashubhpayoga.

Under specific conditions of subsidence cum destruction of pudgala karmas of darshan mohaniya and charitra mohaniya  nature, the manifestation of soul accordingly is of shubha nature with the  upayoga engaging in obeisance towards Jinendra, Siddha and Sadhus, compassion towards all other jivas. Such upyoga has been described as Shubhopayoga.

On the other hand under specific fruition of darshan mohaniya and charitra mohaniya pudgala karmas, the manifestation of soul occurs in ashubha form not having faith in Jinendra, Siddha and Sadhus, sensual desires, passions, wrong company, intense activities which have been described as Ashubhopayoga.

 After describing the shuddhopayoga and ashuddhopayoga both and their types and results, now means for destruction of causes for association of other dravyas (ashuddhopayoga) is revealed in Gatha 159^th. Being aloof towards other dravyas relinquishing ashubhopayoga, without engaging in shubhopayoga , I contemplate of the knowledge form soul.

In 156^th Gatha the reason for association of other dravyas was described as Ahsuddhopayoga. In reality in accordance with the strong  or weak fruition of other dravya form karmas, succumbing to its dictates and  manifesting in accordance with it  is real reason and not any other. Therefore I resolve to be aloof towards all other dravyas. Thus being indifferent, not manifesting in accordance with the dictates of other dravyas, thus being free of ashuddhopayoga of shubha or ashubha forms, I engage in manifesting in accordance with my own dravya. By such practice I contemplate of my own soul thus remaining in shuddhopayoga form. This is the means for practicing destruction of reason for association with other dravyas.

Now indifference towards body etc. other dravyas is demonstrated in Gatha 160^th. I am not body, nor mind nor speech; I am not their cause, nor their doer; I do not get them done by others, nor do I endorse someone else doing them.   

I understand the body, mind and speech to be of the form of other dravyas hence I do not have any attachment towards them and I am totally indifferent towards them. That is practiced as follows:

In reality I am not the basis for body, mind and speech which are insentient substances. Without my ownership they adopt their own form so I am indifferent towards them.

I am not the cause for body, mind and speech which are insentient substances.  I am not their doer. I have not got them done by someone else. I have not approved someone else doing them. Thus  I am totally indifferent towards them.

The other dravya nature of body, mind and speech is established in Gatha 161^st . Body, mind and speech are composed of pudgala dravya, so it has been declared by Jinendra deva and they are composed of pudgala dravya paramanus.

Body, mind and speech are other dravya since they are composed of pudgala dravya having its characteristics. Body etc. are constituted of several pudgala paramanus in skandhas forms which have their own different individual forms and still from aspect of bondage characteristics of dryness-wetness they have similarity.  

In 162^nd Gatha it is declared that soul is not composed of other dravyas, nor is it doer of other dravyas. I am not composed of pudgala, nor are these pudgala converted by me into skandha form; hence I am not body nor am I doer of the body.

Here it is told that pudgala body form other dravyas which include body and speech also are  not myself since I am of the nature of non pudgala which cannot be of the form of pudgala body. Therefore I am not the doer, nor have I got it done, nor am I the cause, nor have I approved the deed of forming body.

In short soul is not the doer of the body.

Gathas 163-166 describe the process by which pudgala paramanus manifest into bulk form paryayas.

Although paramanu is Apradesh i.e. occupying single Pradesh and by itself is without sound, it manifests into dry or wet forms which leads it to join with other paramanus into  forming two and more Pradesh form bulk.

The Paramanu on its own can manifest into dryness or wetness varying in intensity from unity to infinity of avibhag praticcheda ( this is the unit of measure of dryness or wetness). Thus it has been told by Jinendra Bhagwan.

Between two paramanus, whether they are dry or wet, if the units of dryness or wetness is different by two units, then they can  join together irrespective of whether they have the same nature or not. If the dryness or wetness is different by just one unit then they do not join.  

Paramanu having two units of wetness joins with paramanu having 4 units of dryness or wetness. Or a paramanu having 3 units of dryness joins with paramanu having 5 units.

Firstly, by nature paramanu is single Pradesh and by itself cannot cause sound. It has characteristics of five types of colours, four types of touches, five types of tastes, two types of smells. On its own it has nature of dryness or wetness (of touches).Further it can manifest into varying degree of wetness or dryness from single unit to inifinite units denoted by term Avibhag Praticcheda. This dryness or wetness  is the cause of its joining with other pudgala paramanu.

This manifestation (of dryness or wetness) is nature of Paramanu which cannot be questioned. Now a paramanu with 2 or 3 units of dryness or wetness can join with another paramanu having  4 or 5 units (irrespective of whether it is wet or dry) respectively and form a paramanu having two Pradesh. The dryness or wetness would be decided upon the nature of paramanu having higher units. Paramanu having single unit of dryness or wetness cannot join. Such is its nature.

Another aspect to be noted is that if the difference of dryness or wetness is more than two then also they do not join.

The wetness can be visualised by comparing the milks of goat, cow, buffalo and camel respectively which have increasing order of oiliness and the dryness can be visualised by comparing dryness of dust, ashes and sand which have increasing order of dryness.

Continued……

The essence of Pravachansar....07

 

                                                    Dravya Vishesha Pragyapan Adhikar 

                            ( Knowledge of the substances specifically)     ( Gathas 127-144)

To begin with the Dravya is divided into two types namely Jiva and Ajiva in Gatha 127^th. Jiva is of the nature of consciousness and Upayoga (attention) while Ajiva is of the nature of non-consciousness in the form of pudgala etc.

While all belong to the Dravya Samanya (general) category, the dravyas can be divided into Jiva and Ajiva on the basis of their characteristics of having sentience and insentience. The Ajiva is further divided into five types namely Akash, Kaal, Dharma, Adharma and Pudgala dravyas.

Out of the Ajiva dravyas, firstly the form of Akash is described in Gatha 128^th. The part of Akash which comprises of Jivas, pudgalas, dharmastikaya, Adharmastikaya and Kaal is described as Loka. Remaining  part is Alokakash.

The two parts of Akash  are differentiated by means of their characteristics. The characteristics of Loka is region where all six dravyas reside while that of Aloka is where only Akash is present.

Now dravyas are further divided into two categories in Gatha 129^th. Jiva and pudgala are active dravyas while remaining four dravyas are inactive dravyas.

The inactive dravyas manifest only in the form of bhava wherein they undergo generation- destruction- permanence by means of their manifestations alone. The JIva and pudgalas, in addition to manifesting in the form of bhavas, are active which is characterised by vibration in their spatial elements. Due to this vibration the pudgala particles tend to join together thus forming skandh( bulk form) or separate into particles back. Jiva also has this characteristics of vibration due to which jiva joins with karma-nokarma pudgala matter and later separates from them. In this manner jiva and pudgala manifest in generation-destruction-permanence form in active state.

In Gathas 127-129 the dravyas were divided into categories of jiva-Ajiva, Loka-Aloka and active-inactive. Now in Gathas 130-131 they are divided into categories of corporeal-non corporeal. The characteristics by which dravyas can be identified into jiva and Ajiva forms, are of the nature of corporeal-non corporeal qualities. Those which can be senses by the senses are corporeal qualities which are pudgala dravya form and are of several types. The non corporeal dravyas have non corporeal qualities.

The characteristics by which dravyas can be identified uniquely without taking recourse to other dravyas are known as qualities. These qualities also define the dravyas into jiva or ajiva forms. Further pudgala dravya alone is corporeal which has corporeal qualities which can be detected by senses while all remaining dravyas are non corporeal which have non corporeal qualities which cannot be detected  by senses.

To a doubt that pudgala paramanu is not detectable by senses, it is told that minute paramanu have also been described as detectable by senses since they have the explicit capability of being detectable by senses.

Next three Gathas elucidate the qualities of all dravyas by which they are identified. Firstly in 132^nd Gatha the qualities of corporeal pudgala dravya are described. Colour, taste, smell and touch are qualities of all pudgalas from minutest to the size of the earth. The different kinds of sound is the paryaya of pudgala dravya.

Touch, taste, smell, colour are the subjects of senses and can be detected by them. Although depending upon the capability of senses, they may or may not be detectable, even so from the minutest pudgala paramanu to earth form pudgala skandh, they are corporeal and possess corporeal qualities.

It has been clarified that sound is not a quality even though it is detected by ears senses since it is of the nature of paryaya of several dravyas. The reason is that qualities and the qualified share the same spatial elements. Hence the senses by which a quality is detected, by the same senses the qualified also should be detected. Now sound is subject of ears senses then akash also should be known by the ears but it is not seen so. Therefore sound is not quality of akash etc. non corporeal dravyas.

Another reason is that sound is transitory and not permanent while all qualities are permanent. On the other hand being paryaya, it explains its transitory nature. Hence it establishes that sound is not a quality of dravya. This negates the philosophy of Naiyayiks who believe sound to be a quality of Akash.

The  qualities of non corporeal dravyas are  described in Gathas 133-134. The quality of Akash is providing space, Dharma dravya is mobility, adharma dravya is providing immobility. The quality of Kaal dravya is manifestation and Soul dravya is Upayoga (consciousness).

Akash provides space for all dravyas to reside within itself hence that is its special quality. For the jiva and pudgala having manifestations in the form of movement, the mobility is provided by dharma dravya being its special quality. Just as water is the medium which enables fishes to swim, in the same way dharma dravya functions as a medium in which jiva ajiva dravyas could be mobile.  For the same jiva and pudgalas, the means for remaining immobile is provided by Adharma dravya being its special quality. Just as shadow of a tree provides rest for the traveller, in the same way the Adharma dravya provides rest for the moving jiva ajiva dravyas.  The manifestation of each dravya occurs at every samaya on account of special quality of manifestation of kaal dravya. Just as the axle is means for rotation of potter’s wheel, in the same way kaal dravya is the means by which all dravyas undergo manifestation. The consciousness is special quality of Jiva by which it can be distinguished from other dravyas.

Now the special feature of dravyas in the form of having Pradesh or not having Pradesh ( spatial element) is described in Gatha 135^th. Jiva, pudgalakaya (embodied pudgala), dharma, adhrma, akash occupy innumerable Pradesh (spatial element) while kaal does not occupy Pradesh.

In spite of contraction or expansion  in different Gatis, Jiva does not forgo its nature of occupying innumerable spatial elements of Lokakash. Though pudgala paramanu occupies single Pradesh hence it is called Apradesh, even so it has capability of forming skandhs of numerable, innumerable, infinite paramanus hence it is treated as occupying several Pradesh. The Dharma and Adharma dravyas occupy entire lokakash hence they are said to be occupying innumerable Pradesh. Akash by itself occupies infinite spatial elements since it consists of Lokakash as well as Alokakash. Lastly Kaal dravya comprises of singular Kaalanus which are spread all over Lokakash at each of its spatial elements. These Kaalanus do not join together and form skandh like pudgala hence Kaal dravya is said to be Apradesh (not occupying spatial elements).

The above explains the reason why five dravyas are called Astikaya (having several spatial elements) while Kaal dravya is not included in them.

The location of dravyas occupying Pradesh and Apradesh is described in Gatha 136^th. Firstly Akash comprises of both Loka and Aloka which are together, not separated.  Dharma and Adharma dravyas occupy the entire Lokakash wherein the Jiva and Pudgalas have mobility and immobility. In other words the Jiva and Pudgala do not go outside lokakash nor are they confined to specific area of lokakash. Kaal is also existent in entire lokakash ( by means of innumerable Kaalanus spread over the entire lokakash)  functioning as nimitta for  manifestations of jiva and pudgala over entire lokakash.

The nature of having Pradesh or Apradesh for dravyas is explained in Gatha 137^th. Just as spatial elements of Akash are measured with the scale of the form of paramanu, in the same way the spatial elements of all dravyas are measured. Paramanu by itself is Apradesh (occupying single Pradesh).

Now Akash occupies infinite Pradesh measured by means of single Paramanu Pradesh. By the same way of measurement, dharma, adharma and a single jiva occupies innumerable Pradesh. The spatial elements of Dharma and Adharma are fixed innumerable occupying a fixed volume. On the other hand Jiva keeps varying its size like a wet or dry leather but the number of spatial elements remain fixed  innumerable. It is clarified that  Jiva is seen to change its size in young to old or thin to fat thus the size keeps changing but the occupied number of spatial elements of the Jiva remain the same innumerable.

Although pudgala paramanu  by its nature occupies single Pradesh hence called Apradesh, still due to its property of dryness and wetness, it joins with other pudgalas and forms skandh which may occupy  numerable, innumerable or infinite Pradesh.

On the other hand Kaalanu (each paramanu of Kaal dravya) occupies single Pradesh hence called Apradesh in Gatha 138^th. When a pudgala paramanu transits over single Pradesh of Akaash at slow speed, this kaalanu manifests in the nimitta form. Further it says that even in paryaya form the kaal dravya occupies single Pradesh only since for transiting one Pradesh first Kaalanu is nimitta, for transiting next Pradesh the next Kaalanu is nimitta and so on. In this manner the entire Lokakash is occupied by Kaalanus which function as nimitta for manifestation. These Kaalanus do not merge hence each is called Apradesh.

The dravya and paryaya forms of Kaal substance are defined in Gatha 139^th. When pudgala paramanu transits over single Pradesh of Akash at slow speed, the time consumed for the same is ‘samaya’ which is the paryaya of kaal dravya. The substance which has enabled this manifestation at that Pradesh is Kaal dravya which remains unchanged at that location while paryaya of kaal dravya is generated and destroyed. This ‘samaya’ is indivisible just as Pradesh of Akash is not divisible. This particular aspect is explained in detail as follows:

A pudgala paramanu can traverse across the entire lokakash i.e. 14 Rajju length at high speed within one samaya. Although the paramanu has traversed across innumerable kaalanus, still the ‘samaya’ does not have innumerable divisions. It remains the same. This represents some special property of paramanu of travelling due to which the least time  it consumes for travelling remains one samaya only. This peculiar aspect is compared with the special property of Paramanus of sharing space. Infinite pudgala paramanus can coexist in single Pradesh of Akash without being divided into infinite sections of Pradesh or the Paramanus. The smallest element of space remains Pradesh and single Paramanu cannot occupy space less than it. These define the unique properties of samaya and Pradesh of indivisibility.

After defining samaya, the definition of Pradesh is provided in Gatha 140^th. The space occupied by one paramanu has been called as Pradesh of akash. This Pradesh can provide space to accommodate the spatial elements of remaining five dravyas. Further the same Pradesh can accommodate infinite pudgala paramanu in skandh form in the same space. As such Akash is indivisible dravya but it caters for concepts of divisions with the smallest indivisible segment being called Pradesh.  This Pradesh can accommodate infinite paramanus and other dravyas. In this manner Akash dravya, though is indivisible has infinite Pradesh segments and in spite of having infinite segments it remains indivisible.

Two new terms are introduced in Gatha 141^st as the spatial dimension and time dimension. Dravyas have one, two, many, innumerable and infinite Pradesh while Kaal dravya have samayas. Acharya Amritchandra elaborates this in following way:

The collection of Pradesh is Spatial dimension while collection of paryayas of samaya is time dimension. Akash dravya has infinite fixed Pradesh, Dharma and Adharma have fixed innumerable Pradesh. Jivas have different sizes but innumerable Pradesh. All these have the property of spatial dimension.

Although pudgala dravya has single Pradesh from aspect of dravya, but from aspect of paryayas it occupies numerable, innumerable, infinite Pradesh hence it too has spatial dimension. However kaal dravya does not have spatial dimension since it occupies and uses only single Pradesh.

On the other hand the time dimension is present in all dravyas necessarily since the manifestations of all of them transit across past, present and future categories. However the collection of samayas alone is the time dimension of kaal dravya since its manifestations are limited to time only. The manifestations of all other dravyas across time is time dimension. 

The time dimension of kaal dravya is without continuity- this is negated in Gatha 142-143 and shown that kaal dravya is also permanent substance. If kaal dravya undergoes generation and destruction within one samaya then that kaal is also permanent by nature. In this manner Kaal dravya undergoes manifestation in the form of generation-destruction-permanence at every samaya. This establishes the kaalanu as dravya.

Samaya is the smallest duration of manifestation. In this period something must be undergoing generation-destruction. This samaya is duration of manifestation caused by the movement of paramanu over a single Pradesh of akash. Therefore movement of paramanu is cause and manifestation in the form of samaya is result. Hence some substance must undergo generation-destruction.

Someone may enquire that there is no need for generation-destruction of any substance, the manifestation itself can be accepted as generation-destruction? (It implies that the paryaya itself can be having generation-destruction.)

If we accept it then question arises that (1) these generation-destruction are together, or (2) sequential ? (1) is not possible since generation and destruction cannot occur in the same paryaya together just like light and darkness cannot be together. (2) If they are called sequential then it called for division of paryaya of time, which is not possible. Therefore there should be a dravya which could support  continuity of paryaya. Now it is possible to have generation with respect to present paryaya and destruction with respect to previous paryaya and continuity with respect to kaal dravya. In this manner the manifestation of kaal dravya occurs at every samaya like all other dravyas.

Now in 144^th gatha it is told that kaal dravya is not Apradesh (without occupying space) but one Pradesh only since its existence cannot be any other way. The substance which does not occupy even one Pradesh should be known as zero since it does not exist.

The logic for the above is that the manifestation in the form of generation-destruction-permanence are not possible without having a manifester in the form of physical kaalanu. It has to occupy Pradesh since without Pradesh it cannot have continuity as well as differences i.e. it cannot support generation-destruction-permanence.

Question has been asked that Kaal dravya can be accepted as having innumerable spatial elements of lokakash like dharma dravya etc.? The answer is that Paryaya samaya is equal to time taken to transit over one spatial element, If Kaal dravya is innumerable then paryaya samaya cannot be established.

‘ If kaal dravya be equal to lokakash and still transit of one spatial element by paramanu over single Pradesh be accepted as samaya ‘ – this has two flaws:

(1)  The manifestation of just one part of dravya becomes manifestation of entire dravya which is incorrect.

(2)  The spatial dimension becomes time dimension. For example movement of paramanu across the Pradesh one after another would also become movement across time dimension which is incorrect. Hence Kaal dravya should be accepted to be occupying single Pradesh only.

Thus dravya vishesh pragyapan of gyeya tatva pragyapan is completed.

Continued…..