Gatha 51-52: The colour-taste-smell-touch being described of the Paramanu manifest
without being different from Dravya, hence they describe just the differentness
by means of specifics. (By nature they are not different). In the same way the darshan-gyan of jiva are
one with jiva and they just describe the differentness by description but not by nature.
The example
of Paramanu is quoted and applied to Jiva to describe the sameness of dravya
and qualities.
Although
colour-taste-smell-touch describe the specifics of Paramanu being different in
terms of name, numbers etc. but they have the same Pradesh and are not
different from Paramanu. In the same way the soul also has gyan-darshan which
occupy the same Pradesh as that of the soul and in spite of being different in
terms of name, numbers etc. they are same from aspect of dravya nature.
Gatha 53: From aspect of Paarinamik Bhava, Jivas are beginningless-endless. From
aspect of three bhavas Jivas are with beginning and end. From aspect of Kshayik
Bhava they are with beginning and endless. From aspect of existence Jivas are
infinite only. They have five primary qualities.
From the
aspect of Nishchaya, Jivas are not doer of other’s bhavas, and they are doer of
their own bhavas. Jivas have five primary bhavas which are described here as
qualities. These are Audayik, Aupashamik, Kshayopashamik, Kshayik and
Paarinamik.
From aspect
of Paarinamik bhava, jivas are beginningless and endless. From aspect of
Audayik, Aupashamik and Kshayopashamik bhavas, jivas are with beginning and
end. From aspect of Kshayik bhava they are with beginning and endless.
The Kshayik bhavas are generated with the
destruction of karmas hence they are endless. Therefore it is said that Jivas
are endless from aspect of Kshayik bhavas.
Although
Jiva is pure by nature, from aspect of Vyavahara naya, due to karma bondage
since eternal times, he manifests into Audayik bhavas which are with beginning
and end. On attainment of Samyak darshan, jiva also manifests in the bhavas of
Aupashamik, Kshayopashamik nature which are with beginning and end.
In this way
the jivas manifest in the five primary forms.
Gatha 54: In this way Jivas have destruction of existent and generation of
non-existent- thus it has been told by Jinavaras. Although it contradicts Gatha
19th , still it is non-contradictory.
This is a
negation of any contradiction on account of bhavas having beginning and end , as
well as beginningless and endless.
Here from
aspect of Audayik bhava, it has been told that in the form of Manushya etc.
bhava form, the destruction of existent occurs while in the form of Deva etc.
bhava form, the non-existent is generated. Although it appears to contradict
Gatha 19, but in reality it is not so. From aspect of Dravyarthika naya, the Jiva does not have
destruction of existent nor generation of non-existent. For the same Jiva, from
the aspect of Paryayarthika naya, there is destruction of existent and
generation of non-existent.
Therefore the beginning and end have been
described from aspect of Paryaya while beginningless and endless have been
described from aspect of Dravya. In this manner Jiva has beginning- ending and at the same
time beginningless-endless nature and there is no contradiction.
Gatha 55: Narak, Tiryanch, Manushya and Deva are states of Naam Karma which
undergo destruction of existent and generation of non-existent.
Here the
Nimitta reason for the destruction of existent and generation of non-existent
for the Jiva has been described.
Just as in a
sea there is no destruction of existent and generation of non-existent from
aspect of sea, still the strong winds blowing across cause generation of
non-existent wave as well as destruction of existent wave. In the same way, for
the Jiva there is no destruction of existent and generation of non-existent
from aspect of Jiva. However
the same jiva undergoes generation in the form of Deva paryaya and destruction
in the form of Manushya paryaya sequentially on account of nimitta of Naam
karma fruition.
Gatha 56: Jiva manifests in the form of five kind of bhavas which can be divided
into several kinds. These are accompanied with Udai, Upasham, Kshaya,
Kshayopasham and Parinam respectively.
This is a
description of five kinds of Bhavas of Jiva.
The
manifestation of karmas in the form of fruition is Udai and subsidence is
Upasham. The fruition and subsidence together is Kshayopasham. Total
destruction is Kshaya. Manifestation in the form of own nature is Parinam and
the corresponding bhava is called Paarinamik bhava. The manifestation of jiva
in association with Karma Udai is Audayik bhava, Karma Upasham is Aupashamik
bhava, Karma Kashayopasham is Kshayopashamik Bhava, Karma Kshaya is Kshayik
bhava. Thus out of five
bhavas, the karma are nimitta for four of them and one bhava is due to own
nature.
Gatha 57: Experiencing the fruition of karma, in whichever bhava form jiva
manifests, he is the doer of that bhava – this has been ordained in jina order.
This is a
statement of ownership of the Audayik etc. form bhavas of Jiva.
Jiva
experiences the dravya karma from the aspect of Vyavahara naya and that is said
to be nimitta for the Jiva bhavas being experienced. That Dravya karma is nimitta
only and the Jiva manifests into bhava form karma on his own. Therefore
whichever bhava the jiva manifests in, he is the doer of that bhava.
Gatha 58: Without fruition of karma, Jiva does not manifest into Udai, Upasham,
Kshayik or Kshayopashamik bhavas, hence these four kinds of bhavas are caused
by Karmas.
Here the
Dravya karmas have been described to be doer of the Audayik etc. form bhavas in
the form of nimitta.
Looking from
one aspect – Without the fruition of Dravya karmas, the Jiva does not manifest
into bhavas of Udai-Upasham and Kshaya-Kshayopasham. Hence these bhavas are
cause by karmas. Paarinamik bhavas are beginningless-endless natural
uninfluenced by karmas.
Looking from
another aspect- The Udai, Upasham, Kshaya and Kshayopasham are four states of
dravya karma only and these are not states of Jiva in manifesting form. Therefore these Udai etc. form
nimitta for the Bhavas of the soul and for this reason dravya karma is said to
be doer of bhavas of soul from aspect of Vyavahara naya.
Gatha 59: If the Bhavas of Jiva be caused by Karmas, then soul should be doer of
Dravya karmas. How can that be? Since soul does not do anything other than its
own bhavas.
This
presents one side of the argument in favour of karmas being responsible for the bhavas of the Jiva.
If Audayik
etc. form bhavas of Jiva are caused by Karmas then it establishes Jiva to be
non-doer of those Audayik etc. form Jiva bhavas. But the inactive nature of
Jiva is not acceptable. Hence it should imply that Jiva should be doer of
Dravya karma. But this too is not possible. Since from aspect of Nishchaya naya, soul does not do
anything other than its own bhava.
Gatha 60: Karma is nimitta for the bhava of Jiva and Jiva bhava is nimitta for the
karma. In reality both are not doer of each other. This is also not true that
they do not do anything.
This is the
answer for the argument put forth in previous gatha.
From the aspect of Vyavahara, karma is doer of the
Jiva bhava as nimitta and Jiva bhava is doer of karma also. From aspect of
Nishchaya naya neither karmas are doer of Jiva bhavas nor Jiva bhava are doer
of karmas. Both of them
(Jiva bhava and dravya karma) are not doer is also not true. Since from aspect
of Nishchaya Jiva is doer of Jiva bhavas and Karma (pudgala) is doer of karma
manifestations.
Gatha 61: Manifesting in the form of own nature (pure or impure) soul is doer of
own bhava in reality but not of pudgala karmas; this has been told by Jinas.
From the aspect of Nishchaya Jiva is doer of his
own bhavas but not of pudgala karmas. This is so declared in Agam.
Gatha 62: Karmas also manifest in their own form by their nature. In the same way
the Jivas also manifest in the form of Audayik etc. form karma bhavas on their own.
From aspect
of Nishchaya naya, Karmas and Jivas are doer of their own forms.
In reality
Karmas manifests in six kind of predicates forms as follows:
(1) As doer of pudgala matter manifesting
as karta .
(2) As deed of pudgala matter manifesting
as karma.
(3) As the means (karan) by which act is carried out.
(4) As the objective (Sampradan) for
which act is done.
(5) As the ablative case (Apadan) from
which the act is carried out.
(6) As the substratum (adhikaran) on which
the act is performed.
Here karmas themselves have manifested in all the
six predicates form without requirements of any other predicate.
In the same
way Jivas also manifest in all the six predicates form as follows:
(1) As doer of bhava in the form of soul
dravya as Karta.
(2) As deed of bhava in the form of
karma.
(3) As means (karan) by which bhava is
carried out.
(4) As objective (Sampradan) for whom the
bhava is carried out.
(5) As ablative case (Apadan) from which
bhava was generated.
(6) As substratum (Adhikaran) on which
bhava was performed.
In this way Jiva himself manifests in the six
predicate forms without support of any other
predicate. Therefore from aspect of Nishchaya naya, Jiva is not doer of
karma nor Karmas are doer of Jiva. This establishes the total independence of
pudgala karmas and jivas in their own manifestations and none is responsible
for the other.
Gatha 63: If Karma performs as doer of karma and soul performs as doer of soul then why should karma give
fruition for the soul and why should soul undergo the result of fruition?
If the Karma and Jiva are independent and not doer
of each other then why should they undergo fruition of each other? This question is raised as the first
side of the argument.
The argument
is as follows:
As per
scripture Jiva experiences the fruition of karmas. Now if Jiva does not do
karmas then why should karmas give fruition to Jiva and why should Jiva suffer
the fruition of karmas not carried out by him? As told in previous gatha that
jiva is doer of jiva and karma is doer of karma then it does not justify the
jiva experiencing fruition of karmas.
This is
replied in the next gathas:
Gatha 64 : The Lok is densely packed everywhere with different kind of infinitely
infinite sookshma and badar pudgala kayas in a specific manner.
Here it is
told that the entire Lok is packed with pudgalas matter capable of manifesting in karma form, just
like a box packed with fine powder. Hence wherever the soul is present, these
are existent without being fetched from anywhere.
Gatha 65: Soul manifests in Moha, Raga, Dwesha form bhavas on his own then the
pudgala present in that location manifest into karma bhava form on their own
sharing the location of jiva.
Without
anybody carrying out anything, how do the karmas get generated is described
here.
In whichever place and time, the soul manifests in
ashuddha bhavas form, the karmana vargana form pudgala matter present in that
location and in that time, on its own by its own bhavas, manifest into karma
form within the Pradesh of the Jiva sharing the same location in specific
manner.
In this way
without effort of the Jiva, the pudgala matter manifest into karma form on its
own.
Gatha 66: Just as Pudgala dravya is seen to have several kinds of bulk formations
without anyone causing it, in the same way the many formations of karmas should
be known to be uncreated by anyone.
The many
formations of karmas are not created by anyone- this has been told here.
Just as with
the availability of suitable illumination of sun-moon, the
evening-clouds-rainbow-sky etc. forms of pudgala matter formations are
generated without someone creating it on their own, in the same way with the
availability of suitable manifestation of Jiva, Gyanavarana etc. several kind
of karmas also get generated without presence of a creator.
Thus the
variety of karmas manifestations into Prakriti (nature)-Pradesh-Sthiti
(duration)-Anubhag (intensity) forms is also caused by pudgala and not Jiva.
Gatha 67: Jiva and PudgalaKaya are bonded together in a specific manner of sharing
space. After completion of duration they separate with PudgalaKaya manifesting
into happiness-unhappiness form and Jivas experience their fruition.
From aspect of Nishchaya, the Jiva and Karmas
manifest in their own forms on their own, even so from aspect of Vyavahara
naya, karma provides fruition to jiva and Jiva suffers it; this is also
correct.
Soul space
of Jiva becomes oily on account of manifesting in Moha, Raga,Dwesha form while
pudgala skandh is oily by nature, therefore they join together like two
molecule bond and in this manner they remain bonded together sharing the same
space. Now when their duration is complete, they shed away giving the fruition
in following manner:
From aspect
of Nishchaya naya- The pudgala kaya manifest
on fruition in nimitta form for the happiness-unhappiness form soul
manifestations. Thus Jiva experiences the happiness-unhappiness in the presence
of nimitta of dravya karma form fruition.
From the
aspect of Vyavahara naya- The pudgala kaya manifest on fruition in nimitta form
for the availability of suitable-unsuitable subjects of enjoyments which
provide happiness-unhappiness to the Jiva in the presence of nimitta of dravya
karma form fruition.
Gatha 68: Therefore Dravya karma is doer of own bhava from aspect of nishchaya and doer of jiva bhava
from aspect of Vyavahara. However the enjoyer is Jiva alone of the karma
fruition being conscious form.
This is the
conclusion of the definitions of doing and enjoying functions.
From the previous gatha, it is concluded that
karmas are doer of themselves from aspect of Nishchaya and doer of Jiva bhava
from aspect of Vyavahara. Jiva also is doer of own bhava from aspect of
Nishchaya and doer of karma from aspect of Vyavahara.
Here from
both aspects karmas are shown to be doer but not enjoyer from single aspect.
Why? Since karmas do not have capability of consciousness to experience the
happiness-unhappiness form manifestations. Therefore Jivas only, on account of
consciousness have been described as enjoyer
of soul manifestations in happiness-unhappiness form in certain aspect or
enjoyer of suitable-unsuitable subjects in another aspect.
Continued…..
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