Panchastikaya Sangrah....04

 

Gatha 38: The consciousness is of three kinds. One lot of Jiva experiences only the fruition of karmas, another lot of Jivas experiences the pangs of activity and the third lot of Jivas experience only the knowledge.

This is elaboration of consciousness  quality of Jiva which manifests in three forms.

Some  conscious souls who are deluded with very strong Moha due to which their  knowledge is obscured with very strong Gyanavarana, experience with their consciousness only the fruition of karmas, since their capability of doing something has been destroyed with very strong Veeryantaraya karma. Hence they are said to have only Karma Phal Chetana.

The second kind of souls have delusion due to strong Moha and have some knowledge due to not so strong Gyanavarana karma , therefore they have some capability to do something due to Kshayopasham (subsidence cum destruction) of Veeryantaraya karma. Therefore in their consciousness, they have capability to experience Karma Phal Chetana in the form of happiness-unhappiness. In addition they also have Karma Chetana of the sense of doing things

The third kind are souls who have destroyed Moha completely and with the destruction of Gyanavarana their capability has been fully realised, who have immense capability due to destruction of Veeryantaraya karma, such conscious souls experience blissful knowledge. They do not experience karma Chetana and Karma phal chatena since nothing more need to be done. They experience Gyan Chetana alone.

Gatha 39: All Sthavar Jivas experience only the karma phal, the Trasa jivas experience the karma phal along with karma Chetana and those who have traversed beyond Pranas , they experience Gyan only.

Here it has been told that which Jiva has which type of consciousness.

The consciousness means the same as experiencing. The Sthavar Jivas experience the Karma phal, the Trasa jivas experience karma phal along with desire to do something in the form of Karma Chetana. The Keval Gyani Bhagwan has none of these two and he experiences only blissful Gyan Chetana.

It may be noted here that the partial Gyan Chetana along with karma Chetana and karma phal Chetana has not been described which would be the state of Samyak Drishti jiva who would experience all three kinds of Chetana at lower level of spiritual development.

Gatha 40: The Upayoga is of two kinds for the Jiva. One is Gyan and other is darshan with which the Jiva is always equipped in integral manner.

Here the Upayoga quality of Jiva is described.

The manifestation in accordance with consciousness of the soul is called Upayoga. This is of two kinds- Gyanopayoga and Darshanopayoga. Here, the one which pays attention to detail(specific)  is Gyan while one which pays attention in general is Darshan. Upayoga is non-different from the jiva since they have common existence.

Gatha 41: Gyan has five divisions- Abhinibodhik (Mati), Shruta, Avadhi, Manah Paryay    and Keval Gyan. There are three Agyans (ignorance) namely KuMati, KuShruta and Vibhang Gyan. This way there are eight divisions of Gyanaopayoga.

Here the types of Gyanopayoga and their nature are described.

In reality soul is pure knowledge in general form in all its soul Pradesh. However due to obscuration by eternal Gyanavarana karma, it manifests in following forms:

(1)  With the kshayopasham of Matigyanavarana karma, it knows the corporeal and non corporeal dravyas in incomplete specific manner with assistance of senses and mind. This is Abhinibodhik Gyan.

(2)  With Kshayopasham of ShrutaGyanavarna karma, and assistance of mind, it knows the corporeal and non corporeal dravyas in incomplete specific manner. This is Shruta Gyan

(3)  With kshayopasham of AvadhiGyanavarana karma, it knows the corporeal dravya in incomplete specific manner directly . This is Avadhi Gyan.

(4)  With Kshayopasham of Manah Paryay Gyanavarana karma, it knows the corporeal dravya corresponding to other jivas mind  in incomplete specific manner directly. This is manah parayay gyan.

(5)  With total destruction of obscuration, the soul knows all the corporeal and non corporeal dravyas completely and specifically. That is natural Keval Gyan.

(6)  The Abhinibodhik gyan along with Mithya darshan is KuMatiGyan

(7)  The SrutaGyan along with Mithya darshan is KuShrutaGyan.

(8)  The Avadhi Gyan along with Mithya Darshan is Vibhang Gyan.

Gatha 42: Darshan also is said to be have four divisions namely Chakshu Darshan, Achakshu Darshan, Avadhi Darshan and Keval Darshan which has infinite subjects and is indestructible.

Here Darshanopayoga is described along with its divisions and natures.

In reality soul is pure Darshan in general form in all its Soul Pradesh. However due to obscuration by eternal Darshanavarana karma, it manifests in following forms:

1.      With the Kshayopasham of Chakshu Darshanavarana karmas and with the means of Chakshu senses (eyes) its observes the corporeal substances in incomplete general manner. This is Chakshu Darshan.

2.      With the Kshayopasham of Achakshu Darshanavarana karmas and with the means of all remaining four senses and mind, it senses the corporeal-non corporeal substances in incomplete general manner. This is Achakshu Darshan.

3.      With the kshayopasham of Avadhi Darshanavarana karmas it senses the corporeal substances in incomplete general manner directly . It is Avadhi darshan.

4.      With total destruction of obscuration, soul alone observes the corporeal-non corporeal substances completely in general manner, that is natural Keval darshan.

Gatha 43: The Gyani (soul) cannot be differentiated by means of Knowledge; however knowledge is of different kinds that’s why Gyani people have called the dravya to have several forms.

This is declaration of one soul having several knowledge forms.

Firstly the Gyani (soul) is not different from knowledge; since both have the same existence and both belong to same dravya. Both have same Pradesh therefore they occupy same space, both belong to same kaal, both have the same nature. However in spite of saying so, the existence of Matigyan etc. different knowledges in soul do not cause contradiction since dravya is of the form of world (having several forms). In reality dravya supports infinite co-existent qualities and sequential infinite paryayas hence it is having infinite forms also even though it is one only. Therefore there is no contradiction in one soul having several knowledges.

Gatha 44: If dravya be different from qualities and qualities be different from dravya then there would be infinite dravyas or dravya itself would not exist.

Dravya cannot be separate from qualities, otherwise it leads to anomaly.

The qualities are always supported by something and that support is Dravya. If that dravya be different from qualities then who would support the qualities ? If dravya be different from qualities then it would require infinite dravyas to support the qualities. If qualities are considered to be different from their group then dravya itself would not exist.

Gatha 45: Dravya and qualities are indivisibly same. Those who are knowledgeable about reality, they do not believe them to be divisible-different or divisible-same.

Here the oneness of dravya and qualities has been described.

Dravya and qualities are accepted to be having indivisible Pradesh form  sameness. They are not accepted to be having different Pradesh form differentness or oneness. Just as a single Paramanu has oneness with its Pradesh being indivisible, in the same way the touch-taste-smell-colour qualities of that Paramanu are non-different from that Pradesh and are one with it. Just as quite separated Vindhya and Sahya mountains have different Pradesh and hence are different, or quite close such mixed milk and water have different Pradesh form oneness but the dravya and qualities are not separable in Pradesh hence they do not have differentness.

Gatha 46: Statement, Sansthan(shape), Numbers and subjects are several but those can be made in oneness of dravya-qualities or differentness also.

Here it is negated that by statement etc.  dravya-qualities would be different. (They can be made in both cases).

Just as “cow of Devadatta” informs differentness of Devadatta from cow , in the same way “ branch of tree” states the oneness of tree from branch like “qualities of dravya”. Just as “Devadatta plucks the fruit for Dhanadatta by means of sickle from the tree in the garden” describes different predicates showing differentness, in the same way “ mud manifests by itself in the pot form within itself, for itself” or “ soul knows soul by the soul, for the soul, within the soul “ – in this manner different predicates are stated in sameness also. Just as “ tall Devadatta has tall cow” shows different Sansthan(shape), in the same way “ Large tree has large branches”or “ corporeal dravya has corporeal qualities”, sameness is described in Sansthan also. Just as “Devadatta has ten cows” states the differentness in numbers, in the same way “one tree with ten branches” or “one dravya has infinite qualities” states sameness with numbers. Just as “ cows in shed” describes the differentness with subject , in the same way “tree with branches” or “dravya with qualities” describe the oneness with subject. Hence it should be accepted that the statements etc. do not establish the dravya and qualities to be different

Gatha 47: Just as wealth and knowledge cause a person to be called ‘wealthy’ and ‘knowledgeable’ – in these two ways , in the same way the differentness and oneness are described by wise ones.

This example describes the oneness and differentness in the substance.

Just as wealth having (1) different existence (2) different Sansthan (3) different numbers (4) different subjects,  causes a person to be wealthy who is (1)having different existence (2) different sansthan (3) different numbers (4) different subject and just as knowledge having (1) same  existence (2) same sansthan (3) same numbers (4) same subjects cause a person to be called as Knowledgeable  who is having (1) same existence (2) same sansthan (3) same numbers (4) same subjects; it shows that where the statements are made with respect to differences of dravyas there is differentness but where the statements are made with respect to sameness of dravya there is oneness.

Gatha 48: If Gyani (soul) and the gyan are always different substances then both would be insentient – this is not acceptable to Jinas.

If Gyani (soul) is different from gyan then just as Devadatta without axe cannot perform the work , in the same way the soul would be incapable of performing the work without knowledge hence soul would become  insentient. If Gyan is different from Gyani (soul) then just as axe cannot perform  the work without Devadatta, in the same way the knowledge cannot perform the work of ‘doer’ Gyani and therefore would remain non-conscious only.

Further it is not like man with axe is called Axe-man that soul and knowledge were different and together they became Gyani. The soul and knowledge were never separate like man and the axe. Dravya cannot be without its specific (quality) hence soul cannot be without gyan. Similarly quality cannot be without supporting dravya hence knowledge cannot be without soul. Therefore soul and knowledge are not different.

Gatha 49: By means of ‘samvaya ‘ (attachment) of Gyan,  the soul becomes ’Gyani’ – such belief is incorrect. The term ‘Agyani’ establishes the oneness of quality and  dravya.

Here the relationship of Gyan and Gyani is due to ‘Samvaya’ (attachment) of knowledge to Gyani – this is refuted.

If it is so then question arises that before attachment of Gyan with soul, whether the soul was Gyani or Agyani? If it is said that Soul was gyani then there is no purpose served by the attachment of gyan. If it is said that soul was Agyani, then the question is asked that whether he was Agyani due to attachment of Agyan (ignorance) or due to oneness with Agyan? Since there  is no purpose of having attachment of Agyan to Agyani, that option is ruled out. Nor can he be Gyani in absence of Agyan. If it establishes that he was Agyani due to oneness with Agyan, then it automatically establishes that one can have oneness with gyan also.

Question: In Chhadmastha ( 4^th-12^th Gunasthana jiva) state the jiva has limited knowledge but in Kevali state he is Omniscient with complete knowledge. There the Bhagwan had Samvaya of keval gyan?

Answer: No, it is not so. Jiva and knowledge quality are always together, being indifferent. Even in Chhadmastha state, in the knowledge quality, the keval gyan is present in terms of capability. In Kevali state, that quality is realised and explicitly present. The knowledge is not received from somewhere else and attached to soul. The difference of states is seen due to capability and its explicit manifestation.

Gatha 50: Samvaya is nothing but co-existence. Same is indifferent-ness and same is AyutSiddha-ness. Therefore the Dravya and qualities are AyutSiddha, as told by Jinas:

Here it is refuted that Samvaya relationship applies to different substances.

The dravya and its qualities have the same existence eternally and that coexistence only is ‘samvaya’ as per Jain philosophy. Although between dravya and qualities there is difference of name, numbers etc., in the context of substance they are non-different. Since they do not exist separately hence they are AyutSiddha ( same existence).

Continued…..

Panchastikaya Sangrah ….03

 

Gatha 22: Jiva, Pudgalakaya, Akash and remaining two Astikayas are uncreated, having existence and are in reality cause of the Lok.

Here out of the six dravyas, five are declared to be Astikaya which occupy more than single spatial Pradesh. Kaal dravya is not Astikaya since it does not occupy more than single spatial Pradesh.

Gatha 23: The manifestation of existence natured Jiva and Pudgaala establishes the presence of Kaal dravya – thus has been preached by omniscient.

Here it is told that in spite of not being called Astikaya,  the Kaal is established to be substance.

In this world, in reality the Jiva and Pudgala having nature of existence, manifest in the form of generation-destruction-permanence together at every moment.

Just as movement, immobility and occupation form manifestations occur with the nimitta cause of Dharma, Adharma and Akash, in the same way the manifestations in the form of generation-destruction-permanence together occur with the presence of a Nimitta and that nimitta is Kaal. Just as without Akash the dravyas cannot attain occupancy i.e. they cannot spread, in the same way without Nishchaya Kaal the dravyas cannot attain manifestation i.e. they cannot proceed in time dimension. The paryaya of Nishchaya Kaal is Vyavahara kaal which is explicit  with the manifestation of jiva and pudgala and hence is identified through them.

Gatha 24: The Nishchaya Kaal is devoid of five colours, five tastes, two smells, eight touches and is Agurulaghu, non corporeal with characteristics  of manifestation.

Here the form of Nishchaya kaal is described.

In every single Pradesh of Lokakash, one Kaalanu each  is present which is termed Nishchaya Kaal. Alokakash does not have presence of Kaalanu.

That Kaal is devoid of colour, taste, smell, touch  and is non corporeal. It is very minute and observable by knowledge beyond senses. Further it has nature of AlaghuGurutva which incorporates the increase and decrease of six orders. The characteristics of Kaal is enabling manifestation. Just as for a person studying himself in winter the fire is external nimitta and just as for the wheel of the potter rotating on its own the axle is nimitta, in the same way for the manifestations  occurring on their own for the jiva-pudgala dravyas,  definitely the Kaalanu Nishchaya Kaal is external nimitta.

Q: In Alokakash the Kaal dravya is absent then how does manifestation of Akash occur there?

A: Just as in a swinging long rope or the wheel of the potter, with a contact at one point only the entire rope or the wheel moves, in the same way with the presence of kaal dravya in lokakash alone, the entire akash manifests since Akash is a single indivisible substance.

In this way the form of Nishchaya Kaal is described.

Gatha 25: Samaya, Nimesh, Kashtha, Kala, Ghadi, Ahoratra (day), month, season. Year- these are Vyavahara kaal which are dependent upon others.

The Vyavahara kaal has been described to be dependent upon others in certain aspect. The Samaya is dependent upon the transit of Paramanu, the blinking of eye is nimitta for Nimesh. Certain numbers of that Nimesh are equal to Kashtha, Kala and Ghadi. The Ahoratra (day) is dependent upon the transit of the sun. Certain numbers of that  day are equal to month, season and year. This Vyavahara kaal cannot be measured without nimitta of others hence it is termed as dependent upon the others. Although these are paryaya of Nishchaya kaal only, out of formality it is termed as dependent upon others.

Gatha 26: ‘More’ time or ‘Less’ time- such knowledge  cannot be acquired without measurement of kaal. That measurement cannot be carried out without pudgala dravya. Hence Vyavahara kaal is generated  due to dependence upon others, thus it is told out of formality.

Here Vyavahara kaal is established to be dependent upon others in certain aspect by means of logic.

The Samaya is less and Nimesh is more and Ghadi is even more, such knowledge is gathered with the measurement of samaya, nimesh etc. That measurement of Kaal is carried out by Pudgala. Hence it is practical  to say  that Vyavahara kaal is generated by pudgala. However from aspect of Nishchaya, it is only paryaya of kaal dravya and totally different from pudgala.

In this way the general description of six dravya five Astikaya is concluded. Now specific description follows. Firstly Jiva dravyastikaya is described.

Gatha 27: Soul is Jiva in worldly state, has consciousness, has characteristics of Upayoga, is Karta (doer), Bhakta (enjoyer), Prabhu, equivalent to size of the body, non-corporeal and attached with Karmas.

In this Gatha the worldly state of the soul with & without influence of others is described.

Soul attains Bhava Prana from aspect of Nishchaya hence is Jiva. From aspect of Asadbhoot Vyavahara naya he attains Dravya Prana hence is Jiva. From aspect of Nishchaya he is conscious form while from aspect of Sadbhoot Vyavahara he is conscious having capability of consciousness. From aspect of Nishchaya naya, he is not different from consciousness form Upayoga while from aspect of Sadbhoot Vyavahara he is identified with the quality of Upayoga. From aspect of Nishchaya, he manifests in the form of Bhava karmas of the asrava, bandh, samvar, nirjara and Moksha hence he is Prabhu (capable) while from aspect of Asadbhoot Vyavahara naya, he himself is capable of asrava, bandh, samvar, nirjara, moksha of Dravya karmas hence is Prabhu. From aspect of Nishchaya naya, he is karta(doer) since he indulges in soul manifestations of doing nature with pudgala karmas being their nimitta. From aspect of Asadbhoot Vyavahara naya, he has doing attitude of pudgala karmas with the nimitta of soul manifestations. From aspect of Nishchaya naya, he is Bhokta (enjoyer) of happiness-unhappiness form manifestations for which the Shubha-ashubha karmas are nimitta; while from the aspect of Asadbhoot Vyavahara naya, he is Bhokta of good or bad subjects of senses being provided on fruition of Shubha-ashubha karmas. From aspect of Nishchaya naya he is equivalent to the size of the lok but due to specific manifestation of occupancy capability on account of fruition of naam karmas it results in occupying small or big bodies, therefore from aspect of Sadbhoot Vyavahara naya he is equivalent to size of the body. From the aspect of Asadbhoot Vyavahara naya, he manifests along with karmas hence is corporeal but from aspect of Nishchaya  without having any shape he is non corporeal. From the aspect of Nishchaya he is conjoined with soul manifestation in the form of bhava karmas  with the nimitta of pudgala karmas while from aspect of Asadbhoot Vyavahara naya, he is conjoined with dravya karmas with the nimitta of soul manifestations.

Gatha 28: Soul free of the impurities of karmas attains the peak of Lok and experiences the omniscience, omni-cognizance, infinitely blissful form beyond senses.

Here the form of the soul free from karmas has been described.

The moment the soul is released from the bondage of karma particles, he immediately attains the peak of Lok being of the nature of upwards mobility and there he become stationary due to lack of dharmastikaya beyond lokakash. There he remains with his nature of keval gyan (omniscience) and keval darshan (omni-cognizance) experiencing infinitely blissful nature beyond senses. That free soul has Jivatva (Jiva nature)  having the characteristics of Bhava Prana, consciousness with  manifestation in the form of Upayoga. There he is Prabhu having capability of enjoying all his qualities. Manifesting in his natural form is his deed and independent form blissful experience is his enjoyment. Corresponding to last occupied body, the occupancy of the body shape is equivalent to it. Absolutely free from impurities he is non-corporeal. The dravya karmas of the pudgala form have been separated. The bhava karmas are of the form of manifestations in the form of knowing one subject then next sequentially which occurs under influence of Gyanavarana etc. karmas. However with the destruction of all karmas, the entire universe is known simultaneously without requirement of knowing subjects sequentially. Such stationary nature of consciousness alone is attainment of omniscience and omni-cognizance. This itself is destruction of bhava karmas. This alone is the destruction of manifestations in the form of happiness-unhappiness under influence of karmas. Hence  independent  natural blissful experience is attained by the soul.

Gatha 29: Such conscious soul remaining omniscient and omni-cognizant enjoys his own non-corporeal unlimited blissful experience.

This is the declaration of the nature of uncorrupted  knowledge, vision and bliss of the Siddha.

In reality, in the worldly state, the soul in spite of having nature of knowledge, vision and bliss, due to obscuration of his soul power under influence of karmas, with the assistance of other dravya form senses, knows views and experiences happiness in a limited dependent manner. However when those karmas are completely destroyed then the power of soul attains unlimited, independent, uncontrolled knowledge, vision and bliss. Therefore knowing, seeing everything experiencing natural unlimited bliss, Siddha do not have any use of others. 

Just as fire completely burns the fuel, in the same way the complete knowledge form soul knows all the subjects of knowledge. Such omniscience is presently not attained in this kshetra in this kaal, still one can experience the capability  of such omniscient natured soul in this kshetra and this kaal also.

Gatha 30: The one who lives with four Pranas, will live and has lived in the past, that is Jiva; the Pranas are senses, strength, Ayu (age), and breath.

This is the definition of Jivatva quality. The Pranas (life)  are in the form of senses, strength, age and breath. Out of these the continuity of general consciousness is Bhava Prana while those with continuity of general Pudgala are dravya Prana. Both these Pranas are attained by the Jiva in a continuous unbroken chain form hence worldly jiva is endowed with Jivatva quality. The Siddha have only Bhava Prana.

Gatha 31-32: All Jivas have the quality of Agurulaghu Guna which have infinite Avibhag Praticcheda ( units) each, and the jivas occupy innumerable Pradesh each. Some of them attain the entire Lok size in certain aspects and some of them do not. Infinite Jivas are worldly with Mithyadarshan-kashaya-yoga and infinite Jivas are Siddha without Mithyadarshan-kashaya-yoga.

Here the Jivas have been divided into two kinds namely free or bonded (worldly or Siddha) and their numbers is described.

In reality Jivas are singularly one dravya form having size equivalent to Lok each. All these Jivas have the quality known as Agurulaghutva which enables  it to retain its nature and not change into something else. The measure of quality is by means of units of Avibhag Praticcheda with single unit being the least. This quality also keeps manifesting in the form of ShatGuni Haani Vriddhi at every samaya of time. This implies increase and decrease of Avibhag Praticchedas of six kinds of increase and decrease simultaneously at every samaya. (This is a subject said to be known to Omniscient only) Further each Jiva occupies innumerable Pradesh of space where Pradesh is space occupied by single Paramanu. Out of these jivas, some of them (under Kevali Samudghat) occupy entire lok ( at the moment of LokPooran state) and some Jivas do not do so. Out of the Jivas those who are endowed with Mithya darshan(delusion)-Kashaya(passions)-yoga (vibration of soul space) in continued manner  are worldly while those who are free of Mithya darshan- Kashaya-yoga are Siddhas. Both kinds of Jivas are infinite each.

Gatha 33: Just as Sapphire jewel dropped inside milk illuminates the milk totally, in the same way the Jiva residing within the body illuminates in body form.

Here the size of jiva is described to be equal to that of the body by means of example.

Just as the sapphire jewel on being dropped in the milk, illuminates the entire milk with its integral brightness; in the same way the Jiva,  impure due to eternal passions, residing in the body occupies it completely with his own spatial Pradesh. When the milk is made to boil, the volume of milk increases and so does the illumination with sapphire jewel. When boiling subsides the milk settles down to smaller volume and accordingly the illumination occupies lesser volume. In the same way on consumption of fatty food the body enlarges and the Pradesh of Jiva enlarge accordingly. On fasting the body shrinks and so do the Pradesh of Jiva. Further if the Sapphire jewel is dropped in large quantity of milk then the illumination adopts to the larger volume , in the same way the Jiva on taking birth in larger size body occupies it accordingly with all his Pradesh. The same hold conversely also with smaller volume of milk and smaller body size.

In this manner Jiva occupies body of the largest Jiva of thousand yojan form Mahamatsya as well as smallest body of Labdhi-Aparyapta Sooksha Nigod jiva.

Gatha 34: Jiva resides in all bodies (sequentially) and stays within one body like milk and water; even then he is not one with it. On account of different Adhyavasaya (temperament) he accrues bondage of karmas and transmigrates.

Here the existence of jiva in the form of one body to another, the cause for the same and the differentness from the body is described.

In the worldly state, the soul sequentially manifests into different forms of body in the same way as it does in one body. Therefore his existence is there in all bodies. In any body he stays like milk with water, still he is not one with it since they have different nature. In this way he is different from body also. Since eternal times he is endowed with different kinds of temperaments due to bondage of various karmas, therefore he transmigrates to different bodies under influence of karmas. This is the reason for his migration from one body to another.

Gatha 35: Those who do not have the nature of Jiva ( of supporting Pranas) and are not devoid of it either, they are bodiless, indescribable, Siddhas.

This is the arrangement of the Jiva nature of Siddhas and their body-size.

In reality, Siddhas do not have Jiva nature of the form of supporting Dravya Prana. Nor are they devoid of Jiva nature also since they support bhava prana form jiva nature. They do not exist as one with the body in the form of milk with water; since the causes of the body in the form of passions and yoga do not exist. Hence in spite of retaining the shape of the last body occupied , they are absolutely bodyless. Their glory is indescribable with words since without worldly pranas and body they manifest in uncorrupted blissful form.

Gatha 36: Those Siddhas are not born out of some other reason hence they are not result (of some act). Further they do not generate some other work therefore they are not cause (for something).

This is the negation of the cause effect nature in Siddha.

Just as worldly jiva manifests in bhava karma form soul manifestations  and  dravya karma form pudgala manifestations which function as cause , with the resultant effect of being born in Deva-Manushya-Tiryanch-Narak forms , it does not happen the same way for Siddha. In reality with the destruction of both types of karmas, Siddha himself is born as Siddha and not due to any other reason.

Gatha 37: If the state of Moksha does not exist for Jivas, then permanent, destructible, Bhavya (capable), Abhavya (incapable), Zero, Nonzero, Knowledgeable, ignorance cannot exist within the Jiva. Hence definitely state of Moksha exists for Jivas.

Here the argument that ‘absence of jiva is salvation’ has been refuted.

(1)  Dravya is permanent in dravya form,

(2)  The paryaya gets destroyed every samaya in permanent Dravya

(3)  Dravya always manifests in the form of new paryayas

(4)  Dravya does not manifest in the form of past paryayas.

(5)  Dravya is always zero(non existent) with respect to other dravyas.

(6)  Dravya is always non zero with respect to own dravya.

(7)  Some Jiva dravya has infinite knowledge and some one has knowledge with an end ( it becomes ignorance later).

(8)  Some jiva dravya has infinite ignorance  and some one has ignorance with an end ( it becomes knowledge then).

All these eight arguments establish that state of Moksha for Jiva does exist. These cannot happen if Jiva does not exist after Moksha.

Continued….

Panchastikaya-Sangrah …02

 

Gatha 9: All those existent paryayas are attained by the one called Dravya which is not different from Satta (existence).

Here it is refuted that Satta and Dravya are different.

The definition of Dravya is given as the one which attain thes sequential and coexistent quality paryayas i.e. attains the specific states from its general state. Although the dravya is different from existence in certain aspect since existence is characteristics of dravya, even so in reality the dravya is non-different from existence. Therefore what all features were described in previous gatha 8 for existence are also applicable to dravya.

Gatha 10: Which has the characteristics of existence, which has nature of generation-destruction-permanence and which is the support for qualities and paryayas, that is described as Dravya by omniscient.

Here the characteristics of Dravya is described in three way.

Existence is characteristics of Dravya and they are not different. However the Dravya is multifaceted having infinite features of which existence is one of them. Hence existence denotes the characteristics with Dravya as the objective.

Or, generation-destruction-permanence is characteristics of Dravya. The destruction of previous bhava and generation of new bhava without relinquishing its basic nature which is permanent, are the generation-destruction-permanence feature of Dravya.

Or, qualities and paryayas are the characteristics of Dravya. The substance is multifaceted and the common specific in it are its qualities while the different specifics are its paryayas. These manifest in Dravya together and sequentially respectively. In  certain aspects they are different from dravya and non-different in some other aspects.

With these three characteristics the dravya is completely stated. In fact if one of them  is stated then the other two are automatically inherent.

Gatha 11: The dravya does not get generated or destroyed. It is existent. The paryayas of the same undergo generation, destruction and permanence.

Here the characteristics of dravya are stated from aspects of two nayas.

It is not appropriate to say that beginningless-endless dravya having coexisting qualities, sequential paryayas with eternal existence undergo generation and destruction. Actually the coexisting paryayas are permanent while sequential paryayas  undergo generation and destruction. Therefore from aspect of Dravyarthika naya, the Dravya should be known to be without generation or destruction having permanence , while from aspect of Paryayarthika naya, the same dravya should be known to undergo generation and destruction.

All this is irrefutable non-contradictory since dravya and paryayas are not-different.

Gatha 12: Dravya is not without paryayas and paryayas do not exist without dravya. Shraman has described their interdependent nature.

Here the non-different nature of dravya and paryaya is disclosed.

Just as cow product does not exist without  milk, curd, butter or ghee, in the same way dravya does not exist without  paryayas.  Just as milk, curd, butter, ghee do not exist without cow product, in the same way the paryayas do not exist without dravya. Therefore, even though the dravya and paryayas are different in certain aspect, even then they do not forgo their interdependence therefore they are same from the aspect of the substance.

Gatha 13: Qualities do not exist without dravya and dravya does not exist without qualities. Therefore dravya and qualities are not different.

Here the non-different nature of dravya and qualities is disclosed.

Just as touch-taste-smell-colour do not exist without pudgala, in the same way the qualities do not exist without dravya. Just as without touch-taste-smell-colour the pudgala does not exist, in the same way dravya does not exist without qualities. Hence although qualities and dravya are different in certain aspect, even then they are not different from aspect of substance.

Gatha 14: From the aspect of speaking the dravya in reality is existent in some aspect, non-existent in certain aspects, existent-non existent , indescribable in some aspects,  existent-indescribable, non existent-indescribable and existent-non existent indescribable – in this way it has seven fold predications.

Here seven fold predication is described for the dravya. The term  ‘Syat’ represents ‘in certain aspects’ which is indicator of the multi fold predication of the philosophy which  is known as ‘Anekant’.

1)    From the aspect of own dravya-kshetra-kaal-bhava the dravya is existent.

2)    From the aspect of other dravya-kshetra-kaal-bhava the dravya is non existent.

3)    In describing sequentially the dravya from the aspects of own dravya-kshetra-kaal-bhava and other dravya-kshetra-kaal-bhava is existent-non existent.

4)    In  describing together the dravya from aspect of own dravya-kshetra-kaal-bhava and other dravya-kshetra-kaal-bhava, the dravya is indescribable.

5)    Dravya from aspect of own dravya-kshetra-kaal-bhava and describing together the own and other dravya-kshetra-kaal-bhava is existent and indescribable.

6)    Dravya from aspect of other dravya-kshetra-kaal-bhava and describing together the own and other dravya-kshetra-kaal-bhava is non-existent and indescribable.

7)    Dravya from aspect of own dravya-kshetra-kaal-bhava, other dravya-kshetra-kaal-bhava and describing together the own and other dravya-kshetra-kaal-bhava is existent-non existent and indescribable.

Gatha 15. Existent cannot be destroyed and Non existent cannot be generated.  The existent dravya manifests in the form of generation-destruction within qualities and paryayas.

Here it is declared that non existent cannot be generated and existent cannot be destroyed.

The existent dravya cannot be destroyed from dravya form while another non existent dravya cannot be generated into dravya form. The dravya only manifests in the qualities and paryayas in the form of generation and destruction. Just as in the production of ghee the milk  has not been destroyed and a different product other than milk product has not been generated. This principle applies to all dravyas.

Gatha 16: Jiva etc. dravyas are denoted by the term Bhava. The qualities of Jiva are consciousness and Upayoga (attention). The paryayas of Jiva are Deva-Manushya-Narak-Tiryanch forms.

Jivas etc. are six types of dravyas which are termed as Bhavas here. They all have qualities and paryayas. Here the qualities and paryayas of Jiva are described-

The qualities of Jiva are Chetana (consciousness) and Upayoga (attention). Each of them are of the form of shuddha (pure) and ashuddha (impure). The pure Chetana is of the form of experience of knowledge while impure Chetana is of the form of Karma Chetana and Karma Phal Chetana which represent the experiences of the form of doing something and experiencing the fruition of karmas respectively. The Upayoga is activity of consciousness in manifestation form which are also of two kinds namely pure and impure. The pure Upayoga is Nirvikalpa (thought free) and Impure is Savikalpa (with thoughts).

The paryayas of Jivas are as follows:

The pure paryayas of Jiva are generated with manifestation of increase or decrease of Aguru-Laghu-Guna. The impure paryayas are produced in conjunction with other dravyas like those of deva-manushya-narak-tiryanch.

Gatha 17: The bodied Jiva destructed from Manushya form becomes Deva or someone else. In both of them the Jiva dravya  is not destroyed nor the Jiva dravya takes birth.

This is an example stating that Bhava (Dravya) does not get destroyed and Abhava (Non Dravya) does not get generated.

With the manifestation of increase or decrease of Agurulaghu quality at every moment, without losing the chain of birth of natural paryayas, a Jiva gets destroyed from the form of Manushya paryaya and without losing the chain gets born as Deva, Narak or Tiryanch form another paryaya. It is not so that with the destruction of Manushya form the Jiva is also destroyed and in taking birth as Deva etc. he is born in Jiva form also. Without loss of existence and without birth of non-existent the manifestation takes place.

Gatha 18: Although he takes birth and undergoes death, still he is not generated nor is he destroyed. The paryayas in the forms of Deva, Manushya etc. are generated and destroyed.

Here Dravya has been declared to be always indestructible nor producible although in certain aspect it is said to be destroyed and generated.

The dravya which is seen to be getting destroyed and generated from aspect of  loss of previous paryaya and generation of later paryaya, thus absorbing both states within itself, that dravya is known to be indestructible nor producible from the aspect of single substance nature. Its paryayas with the destruction of previous paryaya and generation of later paryaya , are said to be having the nature of generation-destruction. These paryayas are said to be non-different from the dravya. Therefore the Jiva dravya being one with those paryayas is said to be undergoing  birth and death even though the dravya itself does not get generated or destroyed. The paryayas in the form of Deva and Manushya  are generated and destroyed since being sequential their own time arrives and is past.

Gatha 19: In this way the Jiva does not undergo destruction of existent and generation of non-existent. ‘ Deva is born and Manushya is dead’ – it is so said since the Jivas have gati naam karma of the form of Deva and Manushya for that much period  only.

Here from the aspect of permanence the non-destruction of existent and non-generation of non-existent are described.

Just as in a big bamboo stick different segments are present in their own positions and are absent in the position of other segments. The bamboo is present in the position of all segments in the form of logical connection(concurrent), still it can be called as absent from the aspect of second segment not existing in the from of first segment. In the same way for the eternal Jiva dravya, the paryayas of the form of manushya and narak are present in their own times and they are absent during the period of other paryayas. The  jiva is present in all paryayas in the form of logical connection (concurrent), still the manushya etc. paryaya forms are not existent in deva etc. paryayas hence is non-existent also.

Gatha 20: Gyanavarana etc. bhavas are well bonded with Jiva. With their destruction, he attains Siddhahood which was never attained before.

Observing the worldly state of worldly jiva, the ignorant jiva gets deluded that jiva always remains worldly and cannot attain Siddhahood. If he becomes Siddha then it would amount to generation of non-existent. But this logic is incorrect.

Just as with the destruction of Deva etc. form paryaya of Jiva, some other paryaya is generated, jiva dravya remains intact; in the same way with the destruction of moha-raga-dwesha etc. the  worldly paryaya gets destroyed and the Siddha paryaya is generated, the Jiva dravya remains the same. The worldly paryaya and Siddha paryaya belong to same Jiva dravya.

The same is explained with an example- Imagine a long bamboo stick whose lower part has been painted while the upper part is naturally pure (unpainted). Now that upper part has been covered hence not visible. The uncovered part is visible and hence jiva thinks that wherever the bomboo is present, it is coloured. This is an erroneous inference. Hence he believes that the whole bamboo is coloured. In reality the upper part of bamboo is uncoloured. Now, in the same way there is a Bhavya jiva whose existence so far has been worldly and future infinite period is Siddha form. Since worldly state only is visible, the jiva misinterprets that wherever jiva is there, he is worldly. This is again erroneous inference since the future of that jiva is without existence in worldly state and is in Siddha state. This can be realised by knowledge of Agam as described by Omniscient, right inference logic    and knowledge beyond senses.

Hence it is proved that the generation of Siddha paryaya after worldly paryaya of the jiva, is not generation of absolutely non-existent.

Gatha 21: In this manner wandering in the world accompanied with qualities and Paryayas, the Jiva engages in Bhava, Abhava, BhavAbhava, AbhavaBhava.

Here it is told that Jiva is responsible for the generation, destruction, destruction of existent and generation of non-existent.

Dravya has been declared in Agam as always absolutely indestructible nor producible hence it has been described as permanent from aspect of dravya.

1)    Jiva is born in the form of Deva paryaya hence he is called responsible for Bhava (generation) of Jiva Dravya.

2)    Jiva is destroyed in the form of Manushya paryaya hence he is called responsible for the Abhava (destruction) of Jiva Dravya.

3)    The existent Deva etc. paryaya is destroyed therefore Jiva is said to be responsible for the BhavAbhava i.e. destruction of the existent.

4)    The non-existent Manushya etc. paryaya is generated hence Jiva is said to be responsible for the AbhavaBhava i.e. generation of non-existent.

The above described four states are applicable when Jiva is described from aspect of paryaya ignoring the dravya aspect. On the other hand when dravya aspect is primary ignoring the paryaya aspect then jiva remains permanent.

Such description is representation of Anekantvad which does not have any contradiction.

This concludes the general  description of six dravyas.

Continued…..

Panchastikaya-Sangrah -01

 

Preface

Panchastikaya-Sangrah written by Acharya KundaKunda is the gateway for entering into the subjects of Jin-Siddhant and Jin-Adhyatma. In this scripture the basic introduction has been provided of the worldly arrangement of different dravyas and their modes. In fact without proper understanding of these it is not feasible to have right understanding of Adhyatma and Siddhant as propounded by Jinendra Bhagwan. Therefore it should be the first scripture to be studied before taking up others dealing with Adhyatma etc.

The introduction to Acharya Kunda Kunda has already been made in earlier blogs of ‘Essence of Samaysar’ and ‘Essence of Pravachansar’ hence we shall not repeat them. Five main scriptures are credited to Acharya Kunda Kunda which are also known as Paramagam and Panchastikaya-Sangrah is one of them. Acharya Amritchandra has written commentaries on three of them i.e. Samaysar, Pravachansar and PanchastikayaSangrah. The commentary on Panchastikaya-Sangrah goes by the name Samay-Vyakhya. He organised  this Granth into two parts wherein the first part is description of six dravyas and second part describes the Moksha Marga and the Nine Padarthas. This can be seen in the chart enclosed.

The subject of Panchastikaya-Sangrah is quite simple to follow and it provides a first exposure of the many typical Jain philosophy words with which one should get familiar in order to understand  it properly. My sincere apologies for any mistakes that might have been made inadvertently. 

Gatha 1 : The one who is worshipped by hundred Indras, whose speech is beneficial to all the three Loks, sweet and clear, who is ordained  with infinite qualities and who has attained victory over the birth-death cycle, obeisance to such Jinas.

Here auspicious beginning is made with offering of Bhava Namaskar to Jinas in the beginning of the shastra. These Jinas are worshipped by hundred Indras of which 40 are Bhavanvaasi, 32 are Vyantar, 24 are Kalpavasi, 2 Jyotishk, 1 human and 1 Tiryanch. Here four extraordinary qualities of Jina are described –

1)    they only are worshipped by all hundred of Indras.

2)    Their speech reveals the path for attainment of pure soul nature hence is beneficial. Provides happiness to the jivas desirous of attaining real bliss hence is sweet. Describes all seven Tattvas, Nine Padarthas, Six dravyas, five Astikayas without doubt- delusion-uncertainty hence is clear.

3)    Who are ordained with Keval Gyan quality which has capability of knowing all the infinite dravya-kshetra-kaal-bhava.

4)    Who has attained victory over five kinds of transmigration hence they do not need to do any more, in other words they are KritaKritya.

Q: The shastra by itself is Mangal then why is it required to offer Mangal to it ?

A: Just as sun is offered mangal with lamp, ocean with water, Saraswati with prayer, in the same way the Mangal is worshipped with mangal.

Gatha 2: I shall describe the Samaya ( scripture ), offering my obeisance to it, which has been narrated by omniscient great Muni which is a means for salvation from four types of Gatis and attainment of Nirvana.

Here Acharya Kunda Kunda vows to describe the Samaya ( Agam or scripture) which is preached by Aapt (omniscient). Since he is veetrag (detached) hence there cannot be any doubt in its truth. This Agam is beneficial because it enables prevention from taking birth in four types of worldly transmigration into Gatis of Manushya, Tiryanch, Naraki and Deva. Further with realisation  of pure soul substance, one can attain Nirvana which implies freedom from dependence and attainment of independence.

Gatha 3: The description of Five Astikayas in the right spirit is Samaya- thus it has been told by Jinavaras. That only is Lok beyond which Alok lies of the form of immeasurable Akash form.        

Here meaning of the term ‘Samaya’ is described in three ways, namely word meaning, knowledge meaning and substance  meaning:

1)    Word samaya means description of five Astikaya uncorrupted with ragas etc.

2)    With the destruction of Mithyatva, the right knowledge of five Astikaya itself is right samaya i.e. knowledge form samaya.

3)    The conglomeration of five Astikaya itself is the substance  form samaya.

Here Acharya Kunda Kunda wishes to promote knowledge form Samaya using words form samaya describing substance form samaya. The substance form samaya is divided into two with Lok and Alok. The collection of Panchastikaya is equivalent to Lok while beyond this Alok continues of the form of Akash which is non zero but infinite in spatial dimension.

Gatha 4: Jiva, Pudgalakaya, Dharma, Adharma and Akash are permanent from aspects of existence, not different from self and are Anu_Mahan .

Here the term Anu_Mahan is introduced which implies one occupying several (two or more) spatial Pradesh (elements). All the five are termed as Astikaya i.e. occupying  more than one spatial elements. It may be noted that there are six Dravyas which include these five and Kaal dravya which is not termed as Astikaya since it occupies single spatial Pradesh only.

Now Jiva,  Dharma and Adharma dravya occupy innumerable spatial Pradesh hence they are Anu_Mahan. Akash occupies infinite spatial Pradesh hence that too is Anu_Mahan. Lastly the pudgala dravya by itself occupies single spatial Pradesh with each dravya occupying a single Paramanu Pradesh. However it has capability of joining with other pudgala dravya and forming skandh which occupies two or more spatial Pradesh. Therefore it is deemed Anu_Mahan from aspect of capability even though it really occupies single Pradesh.

The five astikaya are described from aspects of Paryayarthika (modes)  naya and Dravyarthika (substance)  naya.  From aspect of Paryayarthika naya, these five dravya are existent in a form different from self in some aspect. From aspect of Dravyarthika naya, they are not different from existence just as fire is not different from heat.

Gatha 5: Those which have oneness with their different qualities and paryayas ( in the aspect of time dimension and space dimension), they are Astikaya with which the three Loks are occupied.

The different manifestations of the substance are Paryayas while their specific sameness are qualities. In every substance the nature of Utpad (generation)-Vyaya (destruction)- dhrovya (permanence) is existent which is observed from the aspect of destruction of one paryaya and generation of another paryaya while remaining consistent from the aspect of quality. If the substance were totally different from their qualities and paryayas then something else would be destroyed, something else would be generated and something else would remain permanent. In this way everything would be catastrophic. Therefore the existence as described above is logical.

Further how the Kaya nature transpires is disclosed. Jiva, pudgala, dharma, adharma and akash occupy more than single Pradesh and are therefore having dimension having Pradesh as elements, each of which is also a paryaya in spatial dimension. In this way the five substances manifest in Kaya form. Although Paramanu by itself  does not have spatial dimension, by capability it has spatial dimension hance that too is deemed as having Kaya nature. In this way all substances other than Kaalanu have spatial dimensions, thereby having Kaya nature.

Gatha 6: Those which manifest in the form of Bhavas of all the three periods of time and are permanent, such Astikayas along with the Manifesting  feature (Kaal) attain Dravya nature i.e. these are six Dravyas.

Here five Astikayas and Kaal are declared as Six Dravyas.

Dravya are essentially the base for the coexisting qualities and sequentially manifesting Paryayas being non-different from them just as fire is base and heat is supported by it. The manifesting feature is denoted by Kaal and along with it the five Astikayas constitute the six dravyas. All these manifest in the form of bhavas of past, present and future but still they are not transient since in spite of the manifestations they do not discard their inherent nature hence they are permanent also.

The existence of Kaal dravya is inferred from the changes observed in Pudgala etc. and that feature is called Manifestation by which the paryayas of a dravya can be identified.

Gatha 7: They enter each other, give space to each other, mix together(like milk and water), still they do not relinquish their own nature. 

The six dravyas are completely mixed with each other, still they do not deviate from their nature. Therefore in spite of having property of manifestation, they are permanent also. They do not become one. Although Jiva and karmas are said to become one from aspect of Vyavahara naya, still they do not exchange their natures.

Gatha 8: The existence is generation-destruction-permanence form, one, existent in all substances, world form, infinite paryaya form and having opposite facet.

Here the form of existence is described. Existence is denoted by the term ‘Satta’ . Since everything in the universe has the nature of being general-specific at the same time, it applies to existence also which are denoted by the terms MahaSatta (General Existence)  and AvantarSatta ( Specific Existence).

Everything existent is neither absolutely permanent nor absolutely transitory. An absolutely permanent thing cannot have any manifestation and an absolutely transitory thing cannot have property of recognition that this is the same thing. Therefore a thing is permanent from some aspect enabling recognition, at the same time being destroyed from some form and getting generated in some form. Thus the same thing is having three states at the same time. Hence existence or Satta has the nature of generation-destruction-permanence i.e. three states at the same time. That existence is ‘one’ only since these three states denote the similarity of all the substances. Further the existence is ‘existent in all substance’ since all of them have the three states and cognition of ‘Satta’. This existence is of the ‘form  of the world’ since it encompasses the entire universe. Lastly the Satta is infinite paryaya form since it incorporates the manifestation of infinite dravyas within itself. Thus concludes the description from aspect of MahaSatta (General Existence).

In spite of this the existence has an opposite facet in the form of AvantarSatta (Specific Existence). Which are detailed as follows:

1.     If MahaSatta be called  existence then the AvantarSatta shall be called Non-Existence and vice versa.

2.     MahaSatta has the form of Generation-destruction-permanence, thus having ‘three states’. However the generation of a substance is different state, destruction is different state while permanence is of different state. Therefore of the three states the AvantarSatta of each has individual state hence it can be called ‘Non-Three states’.

3.     The MahaSatta denotes existence in all substances which is common in all hence is ‘one’. However each substance has different existence with respect to each other. Therefor the AvantarSatta are ‘many’.

4.     MahaSatta is ‘existent in all substances’ since all of them exist. Individually the substances are different and so are their individual existence. Therefore the AvantarSatta is ‘existent in one substance only’.

5.     MahaSatta is ‘entire world form’ being existent in all. Since all substances are individual, the AvantarSatta is ‘single form’ only.

6.     MahaSatta is existent in all Paryayas , therefore it is ‘infinite paryaya form’ but all paryayas are not same otherwise they do not have individuality. Therefore the existence of each paryaya is different. Thus AvantarSatta of each paryaya is ‘ one paryaya form’.

In this manner the opposite facets of MahaSatta and AvantarSatta are demonstrated.

Continued…..