The Essence of Pravachansar - 06

 

In the same way, between dravya and its qualities of existence etc., there is no separateness but there is differentness(non-oneness). This is so since the spatial elements of dravya and its qualities are not different but from aspect of name, number and characteristics  etc. there is difference hence in certain aspect dravya is not of the form of quality and quality is not dravya form.

Non-oneness is elaborated further in Gatha 107^th. The existence quality of dravya can be elaborated as ‘existent dravya’, ‘existent quality’ and ‘existent paryaya’. Between them ‘not being the same’ is the non-oneness.

This principle is applicable to all the dravyas. The existence quality of the soul is not soul dravya, or knowledge etc. qualities or Siddha etc. form paryayas. On the other hand the soul dravya or knowledge etc. qualities or Siddha etc. paryayas are not the same as existence quality. Therefore they have non-oneness due to which they have differentness. Such is the case with all the dravyas.

It is refuted in Gatha 108^th that absolute differentness is same as non-oneness. By nature dravya is not guna and guna is not dravya. This is non-oneness. But absolute differentness is not non-oneness. Thus has been preached by Jinendra Deva.

Non-oneness does not mean that absence of guna is dravya and absence of dravya is guna. If it were so then 1) one dravya will become many e.g. absence of conscious soul is non-conscious soul, thus soul would have duality. 2) Both would be non existent- just as in absence of goldness, there is no gold and conversely in the absence of gold there is no goldness. 3) Absolute differentness would exist- just as absence of cloth is pot and absence of pot is cloth. Then dravya and quality would not have any relation.

Therefore the dravya and guna have oneness, non-zeroness (existence), and not absolute differentness. Such is the implication of non-oneness.

In Gatha 109^th it is told that the generation-destruction-permanence form manifestations is the existence and that existence is characteristics of dravya. The existence is quality and dravya is owner of that quality. In this manner the relation between dravya and quality exists.

Further it is stressed in Gatha 110^th that dravya and quality are not two different things. In this world the guna and paryayas are not separate from dravya. Dravya it self has quality of existence. Just as yellowness and earrings are not separate from gold, in the same way the guna and paryayas are not separate  from dravya.

Now it is told in 111^th Gatha that in Dravya there is no contradiction in having existent-generation and non-existent-generation. By aspects of Dravyarthika naya and Paryayarthika naya respectively the dravya attains existent-generation and non-existent-generation due to its nature.

Whatever existed earlier, its generation is called existent-generation while which was not existent, its generation is called non-existent-generation. When statement is made from the aspect of dravya ignoring the paryayas, then whatever was existent only has been generated since dravya was already present. In the generation  of bangle, necklace, earrings, gold is always present as dravya hence this generation is existent-generation. Now when ignoring the dravya, statement is made from aspect of paryaya then what was non-existent is generated, just as bangles, necklace and earrings are different states due to non-existent-generation. Therefore from aspect of paryayarthika naya, the dravya has property of non-existent-generation.

Here it is to be borne in mind that dravya and paryayas are not two different entities. Hence while describing paryayas, in the non-existent-generation the paryayas are dravya only. In describing dravya in existent-generation, the dravya is paryayas form only.

In 112^th and 113^th Gathas the existent-generation is established by means of sameness and non-existent-generation is established by means of differentness.

Jiva manifests in the forms of Manushya, Deva or Tiryanch etc., but does he surrender the quality of being Jiva ? No, never then how can he be different? This shows that in existent-generation they are the same.

On the other hand Manushya is not Deva, or Deva is not Maushya etc. hence how can they be same ? Therefore it establishes that in non-existent-generation they are different.

Thus in these gathas it is shown that dravya and paryaya are different in certain aspect and same in another aspect. The aspect due to which they are same, from that  aspect, there is existent-generation; while from the aspect they are different, from that aspect there is non-existent-generation.

In 114^th Gatha this apparent contradiction is negated.  From aspect of dravyarthika naya, all states are dravya and from aspect of paryayarthika naya , these dravya states are different since at those  moments dravya  is not different from paryayas.

Every dravya has the nature of being general-specific. Hence the dravya remains the same also and changes also. Due to such duality in nature of dravya there is no contradiction in sameness and differentness of dravya. Just as necklace, bangles have sameness from aspect of gold-general while they are different from aspect of gold-specific.

The two nayas are considered as two eyes which observe the object. Observing from one eye from the aspect of dravyarthika naya, the dravya-general is seen and hence dravya is seen indifferent in all states. On the other hand by observing from the second eye of paryayarthika naya, the dravya-specifics in the form of paryayas are seen and therefore the dravya is seen to be different in all the states. Opening both eyes together i.e. observing from aspect of both the nayas, both the dravya-general and dravya-specifics are seen together, hence dravya is seen to be same and at the same time different. Such observation is termed as Praman drishti.

After elaborating two different modes of observation in dravya, the 115^th gatha describes the seven fold predications consisting of various ways of affirmation and negation regarding any substance. This is also known as Sapta-Bhangi theory. It says that Dravya is existent from certain aspect, non-existent from certain aspect and indescribable from another aspect. In the same way it is existent-non-existent from certain aspect and another three modes from some other aspects.

The description of dravya  can be elaborated as follows: 1) the one which is existent from aspect of self 2) which is non-existent from aspect of others 3) which cannot be described together from aspects of self and others 4) which is sequentially existent and non-existent from aspects of self and others 5) which is existent-indescribable from aspects of self and self-others together 6) which is non-existent-indescribable from aspects of others and self-others together 7) which is existent-non-existent-indescribable from aspects of self, others and self-others together.

These are termed as seven fold predications by which a thing can be described. One more point may be noted that these are of two types 1) Praman and  2) Naya. In Seven fold predication from aspect of Naya the aspect is defined while in Praman predication the aspect is not defined and instead the term ‘syat’ or ‘Kathanchit’ is used which means ‘from certain  aspect’.  The description above  is seven fold predication from aspect of Naya since it is told that dravya is existent with respect to self and non-existent with respect to others etc.

In 116^th Gatha it is revealed that the paryayas of Manushya etc. are manifested as a result of raga-dwesha form bhavas of the jiva since they could not  have occurred as a result of Veetraga bhavas. The manifestation in consciousness form is the actual activity of the soul. However on account of activities of manifestations in the form of Moha etc., the fruition in the form of Manushya etc. paryayas are seen. It establishes the fact that the activities of Moha etc. are not without fruition. It can be seen that as the bhavas of different kinds of moha are different,  so are the manifestations of the Manushya etc. forms. No paryayas are consistent or permanent. On the other hand the supreme dharma i.e. the manifestations in veetraga bhavas form is fruitless since it does not result in manifestations in Manushya etc. paryaya forms and one remains in Siddha form for ever.

This aspect is further elaborated in Gatha 117^th wherein it is told that on account of Naam karma, Jiva manifests into the forms of Manushya, Tiryanch, Deva and Narak forms. Actually the manifestations in the form of Moha etc. is the real deed of the soul. With the nimitta of those deeds, pudgala karma manifests into the form of Manushya etc. paryayas hence these are resultants only since in the absence of the deeds, the pudgala karma also does not manifest in to the Manushya etc. paryaya forms. Just as the flame has the nature of obscuring the nature of oil resulting it to burn in a lamp form, in the same way the nature of karmas is to obscure the nature of jiva resulting him to manifest in Manushya etc. paryaya forms.

Now what is the cause of obscuration of Jiva’s nature in Manushya etc. paryaya forms? In reply to this the Gatha 118^th states that in Manushya, Narak, Tiryanch, Deva form paryayas the Jiva is associated with Naam karmas. With the nimitta of those karmas the Jiva does not experience his own nature.

Just as jewels studded in golden bangle do not obscure the nature of jewels, the Manushya etc. form paryayas do not obscure the nature of jiva due to that alone. The jiva does not experience his own nature due to his own fault in manifesting in accordance to the nature of karmas. Just as a stream of water flowing through trees in a forest loses its free flowing nature as well as its natural sweet taste due to mixing with Neem, lemon etc. trees, the soul also forgoes his non-corporeal nature (in different forms) and the detached veetrag pure nature by manifesting in  different bhava forms. This establishes that in Manushya etc. forms, the jiva does not experience his own nature due to his own fault and no one else.

It is highlighted in Gatha 119^th that although Jiva is stationary from aspect of Dravya, he is transitory from aspect of paryayas. In this lok, generation and destruction goes on at  every moment. Even then nothing takes birth nor anything is destroyed since whatever is the generation, that alone is the destruction. In this way the generation and destruction are one also and several also.

Although in this world, nothing takes birth, nor anyone expires, even then  this Jiva lok comprising of Manushya, Deva, Tiryanch and Narak forms continuously manifests at every moment resulting in generations and destructions. This is not contradictory since the generation and destruction has the nature  of being one and many both.  

Just as the pot is same as shards – the oneness of pot and shards appear impossible but from aspect of mud they are the same which is permanent. In the same way the birth of deva paryaya  is same as death of manushya  paryaya since the jiva dravya is permanent within both paryayas. This establishes that the generation is same as destruction. Hence jiva is permanent in form of dravya.

On the other hand the pot is different and shards are different even while both are formed of mud. This discloses the different natures of pot and shards. In the same way the generation is deva paryaya is different from destruction of manushya etc. paryayas. In this manner the jiva is observed to be in different paryaya forms at different moments.  This establishes that generation is different and destruction is different. Hence jiva is transitory in the forms of paryayas.

The reason for the transitory nature of dravya is revealed in Gatha 120^th. In this world, by nature nothing is permanent. Nothing remains the same since the world itself is transitory. This world comprises of activities of the transmigrating everchanging dravya.

Although the jiva is permanent in dravya form, it is transitory in paryaya forms. This reveals that nothing is permanent in this world by nature. The cause for this transitoriness is world only since it comprises of manushya etc. form paryayas. The dravya manifesting in this world undergoes discarding of old state and generation of new state. This is the nature of world.

Interestingly the hindi word for world is Sansar which means ‘where  activity of transmigration takes place’.

What is the cause for association of Jiva  with pudgala in this world due to which he manifests in manushya etc. forms ? 121^st Gatha provides the answer. Soul corrupted by karmas manifests into impure form in association with dravya karmas. This leads to bondage of dravya karmas. Hence manifestation is the karma.

Dravya karma is said to be the reason since in association with dravya karma only the impure manifestation is seen to occur. Now question arises that this leads to a situation of mutual interdependence wherein dravya karma is cause for impure manifestation and impure manifestation is cause for bondage of dravya karma. The answer is that it is not so. The cause for new dravya karma bondage is impure manifestation of soul and the cause for that impure manifestation is fruition of not same dravya karma but previous dravya karma. Hence there is no fallacy.

In reality the soul is doer of dravya karma in Vyavahara sense only since soul is responsible for his own bhavas.

The same aspect is highlighted in 122^nd Gatha indicating inactive nature of soul towards dravya karma. In reality the manifestation of soul is the activity of the soul which is of the Jiva form. All substances manifest within their own nature therefore the soul is doer of his own bhava karma in reality. But soul is not doer of the dravya karma of pudgala manifestation form at all.

Question arises that if soul is doer of bhava karma then who is the doer of dravya karma? This is answered as follows:  In reality the manifestation of pudgala is of pudgala nature and since the manifester is indifferent from the manifestation, pudgala only is doer of dravya karma and definitely pudgala is not doer of the bhava karma of soul.

Which are the forms in which soul manifests? This is replied in 123^rd Gatha. Soul manifests in consciousness form which is of three kinds i.e. related to knowledge, karma and fruition of karma.

Any manifestation of soul does not transgress the consciousness i.e. no manifestation occurs without having consciousness. Now consciousness is of three kinds- gyan chetna (consciousness in knowledge form), Karma chetna ( consciousness towards various deeds), Karma phal chetna (consciousness towards various fruitions of karmas).

These three are further elaborated in Gatha 124^th.  Awareness of the substances of own and others  in different forms  simultaneously is Gyan chetna. The awareness of the acts being committed by jiva is karma chetna and the awareness of the pleasant-unpleasant fruitions of karma is karma phal chetna.

Acharya Amritchandra has detailed them further in his commentary which is of great interest. Firstly the whole world is divided into two categories of substances. One is self and remaining all are others. The awareness or consciousness of their shapes is Vikalpa (contemplation). Just as in a mirror the shapes of all substances including self are  reflected, in the same way objects are reflected in knowledge.

 The bhava being manifested within the soul is really the bhava karma of soul which is of the nature of desires to carry out various deeds. These are divided into two categories. One is natural pure bhava form karma and second is shubha-ashubha bhava form karma under the influence of fruition of dravya karmas.

The experience of happiness-unhappiness under fruition of karmas is karma phal. The natural happiness is experienced with the pure bhava form karma which is not under influence of fruition of dravya karma. This happiness is perturbation free and natural. On the other hand under influence of fruition of dravya karmas, unhappiness only is experienced which is of restlessness nature. In this category the agyani mithyadrishti jivas may experience happiness but in reality it is unhappiness since it results in perturbation.

To summarise, the gyan chetna is of dharma form experienced only by samyak drishti. Karma chetna and karma phal chetna both are dharma form as well as adharma form hence they are experienced by gyani-agyani both. The gyani experiences shuddhopayoga form karma chetna and karma phal chetna of the form of happiness beyond senses. He also experiences shubha-ashubha bhava form karma chetna and sensory happiness-unhappiness form karma phal chetna. However agyani always experiences shubha-ashubha bhava form karma chetna and sensory happiness-unhappiness form karma phal chetna.

These three kinds of chetna are declared to be of soul form only in Gatha 125^th since they are paryayas of soul only. The soul has the nature of manifestation which are of the form of gyan, karma and karma phal. Hence these three are soul only.

The manifestations of soul are consciousness forms which are of three kinds gyan, karma and karma phal. In this way we see that in the context  of pure dravya, there is no relationship with other dravya and the paryayas manifest within the dravya only without transgressing the nature of dravya. Therefore the soul remains of shuddha dravya form.

Thus experience of pure soul is attained by realising the pure nature of soul as gyeya (subject of knowledge) in this chapter on dravya-samanya-pragyapan which is now being concluded with the 126^th gatha. If the muni realises that the karta, karan, karma, karma phal ( doer, tool, deed, fruition of deed) are soul only and if he does not manifest in any other form then he attains pure soul.

By realising that karta, karan etc. are soul only , it establishes that they are not pudgala i.e. soul does not have any relationship with other dravya, secondly it establishes that karta, karan etc are nothing but soul i.e. they are paryayas which form the various manifestations within the dravya. Hence they are one only. Thus he attains pure soul only.

The same is elaborated in following  words: “ In the worldly form I was corrupted by the influence of pudgala karmas  like the sapphire jewel in the company of red flower (which turns it transparent colour to red) and at that time also no one was with me. I alone was the karta (doer) since I was free in the consciousness form ; I alone was karan (tool) since my consciousness was the tool; I alone was the karma(deed) since I only would enjoy the result of it; I alone was the karma phal which was being experienced by me of the perturbation form. Now with realisation of the form of removal of influence of red flower on sapphire jewel, even now I am the karta alone of the consciousness form, myself alone is karan, I alone am karma and karma phal of consciousness form with the resultant perturbation-free pleasure beyond senses. “

In this manner in Moksha marga as well as bondage marga the soul is alone only.  Realising this the person who contemplates of the singular nature of soul, he does not manifest in the form of other dravyas and thus he attains purity of self. Such a soul   would remain within himself, ever free from miseries of the world and  ever illuminated.

Continued……