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…..