Panchastikaya Sangrah….09

 With fruition of Deva Gati Naam karma  and Devayu (  i.e. fruition of karmas corresponding to having deva body and age ) Devas take birth. They are divided into four groups namely Bhavanvasi, Vyantar, Jyotishka and Vaimanik. With the fruition of Manushya Gati Naam karma and Manushya Ayu Jivas take birth as Manushya. They are grouped into two categories namely Karma Bhoomij and Bhog Bhoomij. With the fruition of Tiryanch Gati Naam karma and Tiryanch Ayu Jivas take birth as Tiryanch. They have several forms from one sensed to five sensed animals. With the fruition of Narak Gati Naam karma and Narak Ayu Jivas take birth as Naraki. They are broadly divided into seven categories depending upon the level of Narak which are  classified as first Narak to Seventh Narak.

Out of them Deva, Manushya and Naraki are five sensed only. Some Tiryanch are five sensed and some are one, two, three and four sensed also.

Here the implication is that the Jiva without realising his own true pure soul nature, accrues four types of Gati Naam karmas and keeps transmigrating into four Gatis.

Gatha 119: With the expiry of previously accrued Gati Naam Karma and Ayu Karma, the Jivas acquire another Gati and Ayu corresponding to their Leshya (aura).

Here it has been shown that the births in the form of Deva, Manushya, Tiryanch and Narak are not in the nature of soul but they are caused on fruition of Gati Naam Karma and Ayu Naam karma .

Upon fruition of Gati Naam karma and Ayu  karma Jiva takes birth in that particular Gati and these karmas continuously keep reducing and ultimately expire. Upon this their Leshya is the cause for taking birth in another Gati with another Ayu. This Leshya is the manifestation of Yoga in accordance with the passions of the Jiva. In this manner the previously accrued karmas are expired and new karmas are accrued which provide a new Gati Naam and Ayu Karma. Although these karmas are not in the nature of the soul but they coexist along with the Jiva eternally. In this manner those Jivas who do not realise their souls keep transmigrating in this world.

Here it is told that taking birth in the form of Deva etc. is not in the nature of Jiva. These Gatis are accrued depending upon the pudgala karmas bonded with the Jivas. Further it is negated that Deva keeps taking birth as Deva or Manushya keeps taking birth as Manushya. The Jivas accrue Gati Naam karma and Ayu Karma in accordance with their Leshya and they can get any other Gati or Ayu accordingly.

Gatha 120: The  above described Jiva forms are with body. The Jivas without body are Siddhas. The worldly jivas are two types Bhavya and Abhavya.

This is conclusion of the description of Jivas.

All worldly jivas have body forms and Siddha Bhagwans are pure Jivas without body. The worldly jivas are of one type only from the aspect of occupying body. However they have two types also of Bhavya and Abhavya. Just  as a burnt seed does not have the capability to grow into a tree, in the same way an Abhavya Jiva does not have the capability to realise his true nature. The normal seed has the capability to become tree. In the same way the Bhavya Jivas have the capability to realise their own true pure nature.

Gatha 121: The Prithvikayik etc. form ekendriya (one sensed) jivas are called Jivas from the aspect of Vyavahara, however the senses are not jivas and in the same way other six kinds of Kaya (bodies) as described in scriptures are also not Jivas. The knowledge in them is the Jiva. Thus it is preached by the wise ones.

Here it is clarified that the one who is called as Jiva from the aspect of Vyavahara naya, accepting the same to be Jiva in reality is not correct.

All these one sensed and Prithvikayik etc. are called Jivas, it is done so from the aspect of Vyavahara naya, upon observation of colocation  of Jiva and pudgala together since eternal times. From the aspect of Nishchaya naya, the touch etc. senses and Prithvi etc. form bodies lack the characteristics of Jiva nature of the form of consciousness, hence they are not Jiva. Within them the knowledge which differentiates between self and others, the same is described as JIva, considering that there is no difference between the qualities and its owner.

Gatha 122: Jiva knows all and sees all, desires pleasures and fears sufferings. Indulges in acts of Shubha-ashubha nature and suffers the consequences.

Here the activities of Jivas have been described which are uncommon with respect to other dravyas.

On account of consciousness form nature, of the forms of knowing and seeing- Jiva only is the doer. Wherever Jiva is there, there are four types of non-conscious dravyas also, and just as they are not doer of acts of knowing and seeing, in the same way the karma-no karma form pudgalas also which are associated with Jiva, are also not doer of the acts of knowing and seeing. With the manifestation of consciousness, Jiva only is the doer of the generation of resolutions, desire for pleasure, fearful of suffering, bhavas of Shubha ashubha nature etc. and none else. With the fruition of Shubha and Ashubha karmas, the happiness-unhappiness form manifestations on account of their pleasant-unpleasant results, is carried out by Jiva only and no one else.

In this manner, here it has been explained that on account of these uncommon activities, the soul being different from pudgala can be inferred.

Summary: Body, senses, mind, karmas etc. form pudgalas and other insentient dravyas do not know, nor see. They do not desire happiness, nor do they fear unhappiness. They do not indulge in good or bad, nor do they undergo  its consequences. Therefore the one who knows and sees, desires happiness and fears miseries, indulges in Shubha-ashubha bhavas and undergoes their consequences, in spite of residing with non conscious substances, he is a totally different kind of substance carrying out different kinds of activities. In this way the Jiva named specific substance, having consciousness nature which is clearly experienced by the Gyanis, can be inferred by his extraordinary activities.  

Gatha 123: In this way the Jiva can be known from several such paryayas and Ajiva can be known by the features different from that of knowledge.

This is intimation of conclusion of description of Jiva and commencement of description of Ajiva.

As described above (1) Jiva can be known by means of various strange different paryayas as described in various scriptures narrating Jivasthan-Gunasthana-Marganasthana etc. from aspect of Vyavahara naya. (2) From aspect of Nishchaya naya, Jiva manifests in several impure paryaya forms on account of moha-raga-dwesha, as well as several pure paryaya forms with their absence. Knowing the Jiva in this manner, one should know the Ajiva also as described in the Gathas that follow by their characteristics of insentient nature, so as to distinguish them from the self.

This concluded description of Jiva substance.

Now Ajiva substance is described.

Gatha 124: Akash, Kaal, Pudgala  Dharma and Adharma do not have qualities of Jiva since they are described to be as insentient while Jiva is sentient.

Here the cause for Ajiva nature of Akash etc. dravyas is defined.

Akash, Kaal, Pudgala, Dharma, Adharma do not have specific consciousness form Jiva quality since they are insentient by nature while Jiva alone is sentient.

Gatha 125: The one who does not know pain or pleasure, makes no effort for benefits and is not concerned about losses at any time, they are called Ajiva by Shramans.

This an inference deriving the general non consciousness nature of Akash etc.

Akash etc. do not have knowledge of pain or pleasure, do not make efforts for gains and are not afraid of loss- such specific consciousness is ever absent. Therefore it can be concluded that Akash etc. Ajivas do not have general consciousness.

Here it is established that since Akash etc. do not have specific consciousness of their own good or bad nor happiness or unhappiness hence it can be inferred that they do not have general consciousness either.

Gatha 126-127: Sansthan (shapes), Sanghat ( formation of body), colour, taste, touch, smell and sound – all these qualities and their paryayas are formed out of pudgala dravyas.

The one which is without taste, colour or smell, indescribable  and without sound having undefined shape, with quality of consciousness and not detectable by senses, should be known as Jiva.

Even in the composite of Jiva and pudgala, they can be distinguished separately by means of their characteristics. These are described here.

In the composite of body and the owner of body (1) The one which can be detected by senses having qualities of touch-taste-smell-colour, being cause for sound and manifesting in the paryaya forms of Sansthan (shape) and Sanghat ( body forms), is Pudgala dravya. (2) The one which is without touch-taste-smell-colour , without being cause for sound, without having a defined shape, manifesting in the form of indescribable paryayas which are not detectable by senses ; having quality of consciousness and different from Ajivas having shape or no shape, such is Jiva dravya.

Eternal Mithyadrishti jivas do not have right knowledge of the Jiva and believe self to be the same as the body etc. Here the distinguishing features of Jiva and Ajiva are described as told by omniscient. Those who realise the true nature of self and experiences the differentiating knowledge, they only can attain salvation.

This concludes the description of Ajiva Substances.

Two primary substances were described. Now their composites form seven Padarthas which are generated due to cycle of Jiva karma and Pudgala karma which are  described below:

Gatha 128-130: In reality the worldly Jiva indulges in impure manifestation which results in karma and karmas cause transmigration in Gatis.

On account of Gati, the body is acquired, body has senses which indulge in sensual subjects and the sensual subjects lead to raga or dwesha.

Such bhavas continue in the worldly cycle for the Jiva since eternal times to endless time or since eternal times till their termination- this has been told by Jinavaras.

In this Lok, the worldly jiva indulges in impure manifestations on account of eternal bondage. Those lead to pudgala manifestation form karmas, karmas cause transmigration into Narak etc. form Gatis, the Gatis cause attainment of bodies, bodies have senses, senses  indulge in sensual subjects, sensual subjects cause raga-dwesha, raga-dwesha cause impure manifestations again, those manifestations cause pudgala karma manifestations again, karmas lead to transmigration into Narak etc. form Gatis, Gatis attains bodies, bodies have senses, senses again indulge in sensory subjects, sensory subjects cause raga-dwesha again, raga-dwesha again generates impure manifestations of Jiva – in this way, interdependent cause-effect form Jiva and Pudgala manifestations in the form of worldly cycle keep jiva to be transmigrating in eternal-infinite or eternal-with an end karma cycle.

In this way, it has been told here that the Jiva manifestations are dependent upon pudgala manifestations as nimitta, while Jiva manifestations are nimitta for the pudgala manifestations,  which result in seven Padartha form states which is going to be described next.

Q: The purpose of Punya etc. form seven Padartha is met with two padartha namely Jiva and Ajiva alone , since those are paryayas of Jiva and Ajiva only. Then what is the need for describing seven Padarthas?

A: To indicate the despicable and venerable Tatvas for the Bhavyas, these are stated. Dukh (suffering) is despicable tatva which is due  to world, the cause of world is asrava(influx)  and bandh(bondage), these two or in detail punya, pap, asrava, bandh are four. Their cause is Mithya Darshan-Gyan-Charitra. Sukh (pleasure) is venerable Tatva and the cause for it is Moksha. The means for Moksha is Samvar (stoppage) and Nirjara (shedding) and their cause is Samyak-Darshan-Gyan-Charitra. To explicitly explain these venerable subjects to Bhavya Jivas, the Punya etc. seven Padartha have been stated.

Now the description of Punya-Pap padarthas follows:

Gatha 131: The one whose  bhavas which are suffused with Moha, raga, dwesha and  happiness of mind; they are Shubha or Ashubha manifestations.

 This is a statement of the nature of bhavas resulting in punya-pap.

The corrupted manifestations on account of fruition of Darshan Mohaniya is Moha. The like-dislike form manifestations are raga-dwesha on account of nimitta of Charitra Mohaniya karmas. The pure manifestations of the form of happiness of mind are due to weak fruition of  same Charitra Mohaniya  karmas. In this way, whose bhavas are  suffused with  Moha, raga, dwesha or happiness of mind, he surely has Shubha or Ashubha manifestations. Out of them, the commendable ragas and happiness of mind are due to Shubha manifestations;  where Moha, condemnable raga and dwesha are present, there Ashubha manifestations are prevalent.

Gatha 132: The Shubha manifestations of Jiva are Punya and Ashubha manifestations are Pap. On account of both of them Pudgala bhavas manifest into karma form.

This is a description of nature of Punya-Pap.

Jiva is the karta(doer) and Shubha manifestations are his karmas from the aspect of Ashuddha (impure) Nishchaya Naya known as Bhava Punya. They are nimitta for Dravya Punya Asrava ( influx of punya karmas) and manifestations of Dravya Punya. In the same way, Jiva is karta of Ashubha manifestations form karmas from the aspect of Ashuddha Nishchaya naya known as Bhava Pap. They are the nimitta for Dravya Pap Asravya (influx of pap karmas) and manifestations of Dravya Pap.

Pudgala is karta for the specific Dravya Punya manifestations from the aspect of Nishchaya naya for which the Shubha manifestations of Jiva are nimitta. Similarly Pudgala is karta for the Dravya Pap manifestations from the aspect of Nishchaya Naya for which Ashubha manifestations of Jiva are nimitta.

Summary- From the aspect of Nishchaya naya, the Shubha-Ashubha manifestations of Jiva of non-corporeal nature are Bhava Punya-Pap. These Shubha-Ashubha manifestations are nimitta for the pudgala manifestations in the form of Dravya Punya-Pap for which they are called as karma of Jiva from the aspect of Vyavahara naya.

Continued…..