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….
No comments:
Post a Comment