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 145th. 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 146-147th. 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
148-149th 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 150th. 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 151st.
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 154th. 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
159th. Being aloof towards other dravyas relinquishing ashubhopayoga,
without engaging in shubhopayoga , I contemplate of the knowledge form soul.
In 156th
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 160th.
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 161st .
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 162nd
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……
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