Panchastikaya Sangrah….06

 

Gatha 69: In this manner being doer-enjoyer of own karmas, the soul manifests in Moha obscured manner and transmigrates in the world with an end or endlessly.

This is a description of the Prabhutva quality of Jiva with primacy of karma attachment.

With the proclamation of Prabhutva shakti the soul exerts the right of doing and enjoying ( of bhava karmas from aspect of Nishchaya naya and dravya karmas from aspect of Vyavahara naya) and due to eternal obscuration of Moha whose spirit of SamyakGyan has been dissolved on account of generation of wrong bhavas, the jiva continues to transmigrate eternally or with an end in this world (at a later stage).

Gatha 70: The person, who following the path decreed by Jina, attaining Upashant Ksheen Moha state ( i.e. who has attained Upasham, Kshaya, or Kshayopasham of Darshan Moha) traverses in the path of knowledge, that resolute person attains Nirvana.

This is description of Prabhutva quality of Jiva with the separation of Karmas.

When the same soul, realising the path as decreed by Jina, who has attained the spirit of Samyak Gyan with the elimination of false bhavas on account of attaining state of Upashant Ksheen Moha ( i.e. due to Upasham, Kshaya or Kshayopasham of Darshan Moha), who has eliminated the spirit of doing or enjoying, exposing the power of Prabhutva Shakti in the right way, manifests in knowledge form, then he attains Moksha with the attainment of pure soul substance.

Now divisions of Jiva are described.

Gatha 71-72: That Mahatma is one only having two divisions and three characteristics; he transmigrates in four forms, with five primary qualities. Such Jiva having Upayoga, traverses in six directions, is existent with seven types of descriptions, provides support for eight, manifests in the form of nine padartha and is existent in ten forms.

That Mahatma is Jiva who

(1)  one only having permanent consciousness form Upayoga.

(2)  has two divisions of darshan and Gyan

(3)  has three characteristics of the form of Karma Phal chetna, Karma chetna, Gyan chetna or generation-destruction-permanence.

(4)  Transmigrates in four Gatis.

(5)  Has five primary qualities namely Paarinamik, Audayik, Aupashamik, Kshayopashamik, Kshayik in the form of bhavas.

(6)  Upon migrating  from one gati to next he traverses in six directions namely east, west, north, south, up or down.

(7)  Is described by means of seven fold description namely existent, non existent, indescribable etc.(sapta bhangi)

(8)  Provides support for Gyanavarana etc. eight karmas or Samyaktva etc. eight qualities.

(9)  Manifests in the nine padartha form namely Jiva, ajiva, asrava, bandh etc.

(10)       Is existent in ten forms in the world namely Prithvi, Jal, Agni, Vayu, Vanaspati general, Vanaspati Pratyek, two sensed, three sensed, four sensed, five sensed jivas.

Gatha 73: Completely released from Prakriti (nature), Sthiti (duration), Anubhag (intensity), Pradesh (numbers) bondage , the Jiva traverses upwards ; other jivas while transmigrating traverse in six directions.

The bonded Jiva traverses in six directions in worldly state while Jiva who has attained salvation traverses naturally upwards towards the peak of the Lok.

This completes the description of Jiva Dravyastikaya.

Now Pudgala Dravya Astikaya is described.

Gatha 74: Pudgala Kaya has four divisions namely Skandh, Skandh Desha, Skandh Pradesh and Paramanu.

These are the divisions of Pudgala dravya. Their details are described in next gatha.

Gatha 75: A complete Pudgala form thing is called as Skandh, its half is described as Desha, half of the half is called Pradesh and the indivisible part is really Paramanu.

Made with infinitely infinite Paramanus, a complete thing is the Paryaya of Pudgala called as Skandh. Its half is Skandh Desha named Paryaya; half of the half is Skandh Pradesh named Paryaya. In this way with continuous divisions the Paryayas extend  infinitely in skandh Pradesh form till the form of two-molecule skandh. The indivisible one Pradesh form last part of skandh is single Paramanu.

Further with joining of two Paramanus, a two-molecule skandh form paryaya is generated. In this manner with joining continuously three-molecule etc. form infinite skandh form paryayas get generated.

In this manner with divisions and joining infinite forms of skandh paryayas get generated.

Gatha 76: Manifested in the form of Badar and Sookshma, the skandhas  are called as “Pudgala”, which are of six kinds, which constitute the entire three loks.

The special qualities of Paramanu are touch-taste-smell-colour, each of which has the property of having increase and decrease of six orders of magnitude at every instant of time which is called as ShatSthanVriddhiHaani. Further Pudgala matter undergoes joining and separating of pudgala paramanu forming skandhs of various nature. These are described into six forms as below:

(1)  Badar-Badar – the large skandhs of the form of wood, stone etc. which do not join again on their own if broken.

(2)  Badar- the skandhs of the form of milk, ghee, oil, water etc. which can join on their own if separated.

(3)  Badar-Sookshma- Skandhs of the form of shadow, sunlight, darkness, moonlight etc. which are large enough to be noticed but cannot be divided or captured.

(4)  Sookshma-Badar-  except for subjects of eyes, the subjects of touch-taste-smell-sound which are not seen by the eyes but which can be tasted, touched, smelled and heard.

(5)  Sookshma- Skandhs of the form of Karma Vargana which are too small to be detected by the senses.

(6)  Sookshma-sookshma- Lower than karma vargana, the skandhs upto two-molecule skandh which are extremely small.

Gatha 77: The last division  of all skandhs is known as Paramanu. It is indivisible, one, permanent, corporeal,  without sound.

This is the definition of Paramanu.

The last smallest division of the skandhas paryayas described above is Paramanu which cannot be divided further hence indivisible. It occupies single Pradesh hence is one. Being corporeal dravya form it is indestructible permanent. It has the qualities of touch-taste-smell-colour in corporeal  form. Still it is without sound since sound is not quality of Paramanu (Sound is paryaya of pudgala skandhas as described later).

Gatha 78: Which is corporeal only from aspect of statement, which is cause for four kinds of dhatus ( substances) that should be known as Paramanu. By itself it is without sound and has property of manifesting.

This is negation of Paramanus being of different kinds.

Paramanu is described to have touch-taste-smell-colour only from aspect of statement, in reality paramanu is one in which all these four aspects are merged as one. Just as the Pradesh of Paramanu has the same beginning, middle or end; in the same way dravya and its qualities have indistinct Pradesh hence whichever is Pradesh of Paramanu, the same is that of touch, taste, smell and colour. Therefore it does not happen that some Paramanu may not have smell quality, some may not have smell and taste quality and some may not have smell, taste and colour quality because if it were so then the Paramanu being not different from that quality having same Pradesh shall be destroyed. Hence all Paramanus have these four qualities without anyone having less or more. This means that Paramanus do not have different categories. However each of these qualities have the nature of manifesting in different ways which constitutes the peculiar nature of Paramanu. 

Four kinds of substances namely earth, water, fire and air are generated because of the manifestations of the same Paramanu and there are no different kinds of Paramanus. In earth, all the qualities of touch-taste-smell-colour are explicit. In water touch-taste-colour are explicit and smell is imperceptible. In fire touch and colour are explicit and remaining two qualities are imperceptible. In air only touch is perceptible and all other qualities are imperceptible. This is on account of manifestations of those qualities in different manner however each of them is existent.

It is not so that just as Paramanu has smell etc. qualities in  imperceptible manner, the same may be the case for sound. The paramanu is single Pradesh while sound is a feature involving several Pradesh hence sound is not a quality of Paramanu.

Gatha 79: The sound is generated from skandhas. Skandha is generated by joining of numbers of Paramanus and with their striking each other sound is generated. In this way sound is definitely a product.

Here it has been told that sound is paryaya of Pudgala skandh.

In this Lok, the sound is known by means of external ears senses and internal bhava senses of Jiva. That sound in reality is paryaya  of skandh form infinite paramanus. On colliding together of two great skandhas only the sound is generated hence it is deemed as generated by skandhas. This lok is filled with infinite paramanu form Varganas capable of carrying sound therefore wherever external reason is available, these varganas manifest in sound form on their own.

Now sounds are of two kinds 1) Prayogik ( manufactured) like that caused by man etc. and (2) Vaisrasik (natural) like that generated by clouds etc.

In another way sound is divided into two categories- (1) language  form (2) Non language form. The language  form has two divisions – letters form or non-letters form. Sanskrit, English etc. are letters form language. The sounds made by two sensed jivas and divine sound of kevali bhagwan is said to be non-letters form.

The non-language form sound has two divisions – Prayogik (manufactured) and Vaisrasik (natural). The sounds created with flute, veena etc. are Prayogik and those created by clouds etc. are Vaisrasik.

Whatever be the form of sound, it is carried by the only means of sound varganas existent through out the lok. These varganas manifest in the sound forms detected by ears form senses. The tongue, throat, bell, flute etc. are external nimitta only.

Gatha 80: Paramanu is permanent occupying single Pradesh. It shares space from one aspect and from another aspect it does not share space, is cause for generation and separation of skandhs, is a means for measurement of time and numbers.

This is a statement of Paramanu occupying single Pradesh by nature.

That Paramanu is always indestructible, hence is permanent along with all its general qualities of colour etc.. In that single Pradesh it shares space with infinite qualities of touch etc. which are not different from the self hence it shares space. The same space it does not share with another Paramanu  in the form of existence i.e. it does not become two etc. since that paramanu itself is the beginning, middle and end of self. Therefore it does not share space in another aspect.( Due to special capability of Akash, same space may be occupied by infinite paramanus in a different aspect) Same paramanu is nimitta for breakage of skandh and the same is nimitta for generation of skandhs. The measurement of Kaal is carried out by the movement of one paramanu  across single Pradesh at slow speed, hence it is a means of measurement of kaal and mean to divide it. The numbers of paramanus required in compiling a skandh is a measure of numbers. In this way Paramanu is used as unit of numbers. For measurement of  space occupied in Akash, the numbers of Paramanu Pradesh are described, thus it is a unit of Kshetra(space) also. The  transit of paramanu across one Pradesh takes place in one samaya which is a unit of Kaal, thus it is a unit of time also. The knowledge of the least colour etc. quality in the manifestation of a paramanu is a measure of knowledge as Bhava. In this way Paramanu functions as unit for measurement of dravya, kshetra, kaal and Bhava.

Gatha 81: That Paramanu has one taste, one colour, one smell and two types of touches(contacts). It is the cause for sound but by itself does not have sound. Even though it may constitute a Skandh, it is completely independent dravya.

Here the quality and paryayas of Paramanu are described.

Everywhere, the Paramanus have qualities of touch-taste-colour-smell which are co-existent. These qualities manifest in their own sequential paryayas in following way: Out of five tastes, one taste is manifested at given samaya; out of two smells at any samaya one smell manifests; out of five colours one colour manifests at given samaya; out of four pairs of touch paryayas namely cold-wet, cold-dry, hot-wet, hot-dry at any given time only one pair manifests. In this manner the qualities manifest sequentially. That paramanu manifests into the form of skandh which is cause for sound, therefore in terms of capability paramanu is cause for sound. Being single Pradesh it cannot manifest in sound paryaya by itself hence it is without sound. Due to property of wetness and dryness it manifests in the form of skandhs of several paramanus bonded together, still it does not  forgo its nature and remains completely independent  single dravya on its own.

Gatha 82: The subjects of enjoyments of senses, senses, body, mind, karma and all other corporeal objects should be known as Pudgala.

This is conclusion of all the divisions of Pudgala.

Five types of subjects of senses of the form of touch, taste, smell, colour and sound; five types of dravya senses namely touch, taste, smell, eyes and ears; five types of bodies namely audarik, vaikriyik, aharak, taijas, karmana ; dravya mana (physical mind ), dravya karma , no-karma; infinite varganas having infinite anus each, infinite varganas having innumerable anus each, and infinite varganas having numerous anus up to two anus and paramanus which are cause for manifestation of various strange paryayas, and any other corporeal substances are all divisions of Pudgala.

This completes the description of Pudgal dravyastikaya.

Now description of Dharmastikaya and Adharmastikaya follows.

Gatha 83: Dharmastikaya is without touch, taste, smell, colour and sound. It is pervasive over entire lok; indivisible, huge, occupying innumerable Pradesh.

This is a description of Dharma (Dharmastikaya) dravya.

Without having qualities of touch, taste, smell and colour dharma is having non-corporeal nature in reality; hence it is without sound. It pervades over entire lokakash hence said to be pervasive over Lok. It is not YutSiddha i.e. not generated by joining of different Pradesh, hence it is AyutSiddha i.e. indivisible. By nature it is spread over entire lok hence is huge. From aspect of Nishchaya naya it is one indivisible substance hence is called single Pradeshi. From aspect of Vyavahara it occupies innumerable Pradesh hence is innumerable Pradeshi.

Gatha 84: That Dharmastikaya manifest in the form of infinite units of AguruLaghu quality at all times, is permanent, is nimitta for motion and by itself is inactive.

This is description of rest of the properties of Dharmastikaya.

Dharmastikaya is endowed with quality of AguruLaghu like all other dravyas. This quality enables it to remain within its own form and its extent is measured by numbers of Avibhag Praticcheda wherein least is one unit of Avibhag Praticcheda.  These are infinite at any given time and undergo six orders of increase and decrease at every samaya. On account of this it is said to have generation-destruction at every samaya with the dravya remaining permanent. It assists Jiva and pudgala manifesting in motion form to remain in motion. However Dharma by itself is inactive and functions as Nimitta only. For the Jiva-pudgala not in motion, it does not do anything.

Gatha 85: Just as water enables movement of fishes , in the same way Dharma Dravya enables movement of Jiva-Pudgalas in nimitta form.

The quality of Dharma dravya of enabling movement is explained with example.

Just as water, without moving itself nor moving others, enables movement of fishes moving by themselves in a stoic manner functioning as nimitta, in the same way Dharma also without moving by itself nor making others to move, permits jiva and pudgala which are moving themselves, to be remain in motion in a disinterested manner.

Continued…..