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…..