Panchastikaya Sangrah ….08

 

Now description of Kaal Dravya follows:

Gatha 100: The manifestation is generated by means of Dravya Kaal. The kaal is generated by means of manifestations. This is the nature of both. The Kaal is transitory and permanent.

This is description of natures of Vyavahara kaal and Nishchaya kaal.

The generation of sequential paryaya in the form of ‘samaya’ is  Vyavahara kaal which is supported by the Nishchaya kaal dravya.

The Vyavahara kaal is paryaya form of Nishchaya kaal which is measured by the manifestations of Jivas-pudgalas hence it is called as ‘ generated by means of manifestations of jivas-pudgalas’. The manifestations of Jivas-pudgalas occur with the nimitta of external dravya kaal hence they are called as ‘generated by dravya kaal’. It implies that Vyavahara kaal is determined by the manifestations of Jivas-pudgalas while Nishchaya kaal is the means for manifestations of Jivas-pudgalas (otherwise they cannot  manifest). 

Here Vyavahara kaal is transitory since it is of the duration of one samaya paryaya while Nishchaya kaal is permanent since it is dravya form cause of its qualities and paryayas.

Gatha 101: ‘Kaal’- such name declares existence hence it is permanent. The second kaal is momentary but from some aspect it is also called having long duration.

Here the permanent and transitory natures of Kaal are described.

‘ This is kaal’ – in this way , the specific dravya which is described, that is Nishchaya kaal which denotes its existence and is permanent. The one which is destroyed immediately after being generated, that is vyavahara kaal which is paryaya of ‘samaya’ form of that specific dravya kaal. In spite of being transitory, it denotes a flowing nature hence from that aspect of naya there is no harm in saying that ‘ it has long duration’ . Therefore the Vyavahara of ‘Avali’ ‘Palyopam’ ‘Sagar’ etc. cannot be denied.

Thus here it has been told that – Nishchaya kaal being dravya form is permanent, the Vyavahara kaal being paryaya form is momentary.

Gatha 102: These kaal, Akash, Dharma,  Adharma, Pudgala and Jiva all are called ‘Dravya’ ; but kaal does not have Kaya nature.

Here it is told that kaal has Dravya nature but its does not have Astikaya nature.

Just  as Jiva, Pudgala, Dharma, Adharma and Akash are called ‘Dravya’ having all the characteristics of dravya, in the same way kaal also is called ‘dravya’ having all the requisite characteristics. In this way there are six dravyas. However Jiva, pudgala, Dharma, Adharma and  Akash have the characteristics of occupying two or more Pradesh, hence are Astikaya. On  the other hand though the Kaalanus by number are innumerable equivalent to number of Pradesh of Lokakash, they have nature of occupying single Pradesh hence they are not Astikaya. ( Astikaya denotes one which occupies more than one Pradesh) This is the reason that in the context of Panchastikaya, the kaal dravya is not included. However here in the context of manifestations of Jiva-pudgalas, the kaal dravya has been included in a secondary manner.

Gatha 103: In this way the one who relinquishes raga-dwesha knowing the “Panchastikaya Sangrah’ -essence of preachment, he attains salvation from sufferings.

Here with the declaration of the benefits of learning Panchastikaya, the lecture on Panchastikaya is concluded.

In this way the entire sermon derived from Dwadashang does not describe anything other than Panchastikaya and kaal ; therefore the essence of preachment is this ‘Panchastikaya Sangrah’. Those people who, understanding this Panchastikaya Sangrah , describing the entire nature of substances, properly with a sense of devotion,  realising their own souls to be of the nature of absolutely pure conscious nature in the form of Jivastikaya,  differentiate between the eternal raga-dwesha manifestations  which result in karma bondage and their own pure conscious nature soul, relinquish the raga-dwesha tendencies; those people whose bondage is getting diminished similar to that of a paramanu losing its tendency of wetness thereby weakening its bondage, attain salvation from sufferings of the form of boiling water on fire (which keeps going up and down).

Gatha 104: Knowing the pure soul propounded in the meaning of this Shastra and following the path described therein, with the destruction of Moha, the Jiva relinquishing raga-dwesha, destroys the future and past karmas.

This is a description of sequence of salvation from sufferings.

Firstly, some Jiva realises the pure conscious natured own soul which is implied in this Shastra; therefore he makes effort to follow the path described; subsequently his darshan moha gets destroyed. With the realisation of own nature, the flame of knowledge is ignited, hence raga-dwesha get subdued and weakened leading to destruction of bondages of past and future. Therefore with the absence of cause for bondage he remains within   his own nature and manifests in the form of permanent knowledge, bliss etc.

This concludes first Shruta Skandh named Shat Dravya Panchastikaya Varnan  from shri Panchastikaya Sangrah.

Moksha Marg Prapanch Varnana

(Description of Moksha Marg )

In the first Shruta Skandh, by the description of the form of Dravyas, the preachment of pure soul substance was carried out for the benefit of wise Jivas. Now with the description of nine Padarths, the path for attainment of pure soul tatva i.e. Moksha is described.

Gatha 105: Offering obeisance with bowed head to shri Mahavir who has provided the means for Moksha, I shall describe the nine Padartha form divisions and path for Moksha.

This is a vow undertaken with the prayer of the Aapt (omniscient).

Offering prayer in bhava form to  Bhagawan shri Vardhaman Swami, who is the originator of presently existing great Dharma order,  who Is a means for Moksha and nimitta for attaining Siddha state, vow is undertaken to describe the path for Moksha along with description of six dravyas and their nine padartha form divisions.

Gatha 106: Charitra (conduct) without raga-dwesha and conjoined with right belief and knowledge is the path for Moksha for the bhavya jivas who have realised themselves.

Firstly this is a declaration of the path for Moksha.

Combined with right belief and right knowledge – not combined with delusions and ignorance- conduct – not wrong conduct, which is free of raga-dwesha, such conduct only is path to Moksha. This path is for the Bhavyas and not Abhavyas and those who have attained wisdom of realising themselves, who attain the state of Ksheen Kashaya ( weak passions).

Gatha 107: The right belief in nine padarthas is called Samyaktva; its realisation is Gyan; the specific concentration towards own Tatva with equanimity towards sensual subjects is Charitra.

This is a description of Samyak darshan-gyan-chairtra.

The divisions of Panchastikaya along with kaal in the form of Nine Padartha are really ‘Bhava’. The lack of wrong belief due to fruition of Mithya darshan – is the right belief in nine padartha form Samyak darshan – which is the seed for realisation of pure consciousness form soul tatva. Just as for a person traversing in a boat the trees, mountains appear to be moving in opposite direction, in the same way due to fruition of Mithya darshan, the nature of nine padartha  appear to be  opposite to that of reality.  With the elimination of fruition of Mithya Darshan, the right realisation, is Samyak Gyan – which is the seed for experiencing the Soul substance of the nature of Gyan Chetna. With the presence of Samyak Darshan and Samyak Gyan, the corruption free knowledge form equanimity, devoid of impurities of raga-dwesha towards subjects of the senses and mind, is Charitra (conduct) which is enjoyable at that moment and in future; and the same is seed for the extremely blissful Moksha.

Such three characteristics (Samyak darshan-gyan-charitra) form Moksha Marg will be described from the aspect of Nishchaya and Vyavahara. Here just introduction has been carried out with the declaration of nine padartha which are subjects of samyak darshan and samyak gyan.

Gatha 108: Jiva and Ajiva are two bhavas (i.e. main Padartha) and their modes are Punya, Pap, Asravya, Samvar, Nirjara, Bandh and Moksha – these constitute nine Padartha.

This is a description of Nine Padartha and their names.

Jiva, Ajiva, Punya, Pap, Asrava, Samvar, Nirjara, Bandh, Moksha – these are names of nine Padartha.

In them, the one having characteristics of consciousness, such Jivastikaya only is Jiva. The one having characteristics of lack of consciousness is Ajiva which has been described of five forms earlier as – Pudgalastikaya, Dharmastikaya, Adharmastikaya, Akashastikaya and Kaal dravya. The Jiva and Ajiva are two primary Padartha which have different nature and existence.

The conjunction form manifestations of Jiva and Pudgala result in seven other Padartha whose description is briefly as follows: The Shubha (auspicious) manifestations  of Jiva is Punya(bhava)  and they are nimitta for the karma manifestations of pudgala in Shubha Karma form Punya (dravya) . The Ashubha (inauspicious) manifestation of Jiva is  Pap(bhava) and they are nimitta for the karma manifestations of pudgala in Ashubha Karma form Pap(dravya). The manifestations of Jiva in the form of Moha-raga-dwesha is Asrava(bhava) and they are nimitta for the influx of  karma manifestations of pudgala  due to Yoga in the form of Asrava(dravya). The  prevention of manifestations  of Jiva in the form of Moha-raga-dwesha is Samvar(bhava) and they are nimitta for the prevention of karma manifestations of pudgala due to Yoga in the form of Samvar(dravya). The twelve kinds of internal and external Tapa (penances) capable of weakening the strength of karmas resulting in enhanced Shuddhopayoga of Jiva is Nirjara(bhava) and due to their nimitta the separation of bonded karma pudgala partially is Nirjara(dravya). The corrupted manifestations of Jiva in form of Moha-raga-dwesha is Bandh(bhava) (bondage) and with their  nimitta the colocation of karma form manifested pudgala in the same Pradesh of the Jiva is Bandh(dravya). The extremely pure soul realisation of Jiva is Moksha(bhava) and with its nimitta the total separation of karma pudgala from Jiva is Moksha(dravya).

Now the description of Jiva Padartha is elaborated.

Gatha 109: Jivas are of two kinds – worldly and Siddha. They are consciousness natured having characteristics of Upayoga. The worldly Jivas manifest along with body while Siddha Jivas are without body.

This is a description of form of Jivas.

Jivas are of two kinds- (1) Worldly i.e. impure and (2) Siddha i.e. pure. Both of them really have consciousness nature whose manifestation in the form of Upayoga is their characteristics by which they are identified. The worldly Jivas manifest along with bodies while Siddhas manifest without bodies.

Gatha 110:  Prithivikaya (earth bodied), Jalakaya (water bodied), Agnikaya (fire bodied), Vayukaya (air bodied) and Vanaspatikaya (vegetable bodied) – all these body forms belong to  Jiva. In spite of having large numbers of their own internal categories, all of them are nimitta for contact knowledge to the Jivas resident within them who have high degree of Moha.

Out of the divisions of worldly jivas, this is a description of Prithvikayik etc. five categories.

Prithvikaya, Jalakaya, Vayukaya, Agnikaya, Vanaspatikaya – all these are manifestations of pudgala along with Jivas on account of bondage. Each of  them have large sub categories, even then all of them enable knowledge of contact on account of kshayopasham of jivas of touch related senses. These Jivas manifest in the form of extreme Moha since they  have prominently Karma phal chetna only.

Gatha 111: Out of these, three of them,  Prithvikayik, Jalakayik and Vanaspatikayik jivas have sthavar bodies. The Vayukayik and Agnikayik jivas are trasa. All of them are one sensed jivas without having manifestation of mind.

Here Vayukayik and Agnikayik jivas have been called as trasa(mobile) in recognition of their movements but it is only from aspect of Vyavahara. In reality all these five under influence of fruition of Sthavar (immobile) Naam karma are really Sthavar only.

Gatha 112: All these Prithvikayik etc. five form of Jiva bodies are one sensed jivas without having manifestation of mind, as told by omniscient.

This is a declaration of Prithvikayik etc. five kinds of jivas to be one sensed only.

Prithvikayik etc. jivas, on account of kshayopasham (destruction cum subsidence)  of touch senses related obscuration (in bhava form) and fruition of obscuration of remaining four senses as well as mind (in bhava form), are one sensed jivas without mind.

Gatha 113: Just as Jivas growing in eggs, jivas residing in foetus and jivas taking birth with spontaneous generation (from surroundings), are devoid of functioning with knowledge, in the same way these one sensed Jivas should be known.

Here with an example the one sensed jivas have been declared to have existence of consciousness.

Just as jivas residing in eggs, foetus and Jivas generated  spontaneously from surroundings are not seen to have any intelligence still they are determined to be Jivas, in the same way the one sensed Jivas are also Jivas since both of them are similar in context of non display of intelligence.

Such a decision is based upon  Agam(scriptures) and Anuman (inference) etc.

Here this implication should be derived- Jivas in reality are independent having infinite knowledge and bliss; still on account of ignorance accrues bondage of karmas on being attracted to sensual pleasures, therefore with their nimitta he manifests into one sensed form and suffers.

Gatha 114: Conches, seashells, earth worms etc. who know only touch and taste, are two sensed Jivas.

This is intimation of form of  two sensed jivas.

With the Kshayopasham of obscuration of touch and taste senses (in bhava form) and with the complete obscuration of remaining three senses and mind (in bhava form) on account of fruition of karmas, these  conches etc. are two sensed jivas without mind.

Gatha 115: Lice, bugs, ants and scorpion etc. form of Jivas have knowledge of touch, taste and smell. They are three sensed Jivas.

This is intimation of the form of three sensed Jivas.

With the Kshayopasham of obscuration of touch, taste, smell senses (in bhava form) and obscuration of remaining senses and mind on account of fruition of karmas, these lice etc. are three sensed jivas (without mind)  having knowledge of touch, taste and smell.

Gatha 116: Mosquitoes, flies, bees, moths etc. form of Jivas have knowledge of touch, taste, smell and shape. They are four sensed Jivas.

This is intimation of form of four sensed Jivas.

With the kshayopasham of obscuration of touch, taste, smell and shape senses (in bhava form) and obscuration of ears senses and mind on account of fruition of karmas, these mosquitoes etc. are four sensed jivas without mind having knowledge of touch, taste, smell and shape.

Gatha 117: The Deva-Manushya-Narak-Tiryanch have knowledge of shape, taste, touch, smell and sound are powerful five sensed jivas traversing  in water, air and earth.

This is intimation of form of five sensed Jivas.

With the kshayopasham of obscuration of touch, taste, smell, shape and sound senses, and with the obscuration of mind, five sensed jivas without mind exist knowing touch, taste, smell, shape and sound. Some five sensed jivas having kshayopasham of obscuration of mind also are five sensed jivas with mind.

Out of them Deva, Manushya and Naraki are with mind only. Tiryanch (animals) have both categories i.e. with mind and without mind.

Gatha 118: Devas have four groups. Manushya (men) have Karma Bhoomij and Bhog Bhoomij – these two types. Tiryanch are of several types. The Narak are divided based upon the Prithvi where they reside.

This is a conclusion of the divisions of Jivas in the form of one, two etc. senses and their relationship with four gatis.

Continued…..