The numbers of Jivas are described
next. Firstly the numbers of Agni and Vayu Kaya jivas is told:
Gatha
147: The numbers of Agni
and Vayu kaya jivas inclusive of Badar Paryapta Jivas are innumerable part of cube of one Avali and
little less than Pradesh of one Loka respectively.
Meaning: The
Avali is unit of time which equals Jaghanya Yukta Asamkhyat samayas which is an
intermediate innumerable number. Pradesh of Lokakash are also high innumerable
number.
Now the numbers of Prithvi etc. jivas
is stated:
Gatha
148: Prithvikayik,
Jalakayik, Pratyek Vanaspatikayik, Sapratishthit and Apratishthit and Trasa, all these are
Paryapta and Aparyapta Jivas. All of them individually are equal to innumerable
numbers of Jagat Shreni.
Meaning: Jagat
Shreni is equal to length of Lokakash in vertical direction which is a high
innumerable number.
Gatha
149: Pratyek Vanaspati and Badar Labdhi
Aparyaptak Jivas are equal to
innumerable Lokas. In the same way the Sookshma Aparyaptak Jivas are
equal to innumerable Lokas while Sookshma Paryaptak are numerical times of
them.
Gatha
150: Siddha Jivas are
infinite who are infinite times the Abhavya jivas. Infinite times of siddha jivas are Nigod
Jivas.
Gatha
151: Sammoorchhan
manushya are innumerable part of Jagat shreni. All the garbhaj manushyas are
numerous only.
Gatha
152: Deva, Naraki, Labdhi Aparyapta and
Sammorchhan Manushya have an interlude. Remaining all jivas are continuous.
Meaning: From
one paryaya to another and then return to same paryaya, the interval in between
is termed as Santar (interlude). Here the interval is described from aspect of
different jivas. When Deva, Naraki, Manushya or Labdhi Aparyaptak jiva is not
born in some period, that is called interval. When there is no interval, it is
called continuous. The interval of Vaikriyik Mishra Kaya Yogi Deva or Naraki is
said to be 12 Muhurta ( 1 Muhurta= 48 minutes).When there in no one born, it
can be for a maximum period of 12
muhurta. For Sammoorchhan Manushya not to be born, the maximum period can be
innumerable part of palyopam. All other jivas are born continuously without interval.
Now the comparability of numbers of
jivas is described:
Gatha
153: The Naraki are innumerable times of
Manushyas. The Devas are innumerable times that of Naraki. The Pratyek
Vanaspati Jivas are innumerable times of Devas.
Gatha
154: 5,4,3 and 2
sensed Labdhi Aparyaptak jivas are somewhat higher than the previous ones in
sequential order.
Gatha
155: 4, 5, 2 and 3
sensed Paryapta jivas are sequentially higher than previous one.
Gatha
156: Except for
Sookshma jivas remaining are Badar jivas. Out of them one part are paryapta
while innumerable times of them are aparyapta.
Meaning: In
Badar jivas paryapta are few while aparyapta are very high in numbers.
Gatha
157: Out of sookshma
jivas Aparyaptak are one part while
paryaptak are numerable times of them.
Meaning: In
Sookshma jivas the Paryapta jivas are high in
numbers while aprayapta are fewer comparatively.
Gatha
158: In Devas, with
respect to the last patal (level) i.e. Anuttar Vimana, the numbers are
numerable times till that of Anat Swarga patal (level). Subsequently till the
Soudharma swarga patal the numbers are innumerable times in each patal
sequentially.
Gatha 159:
With respect to seventh Narak, till
the first Narak the Jivas are innumerable times of innumerable sequentially.
Compared to first Narak the miseries are higher-higher in lower levels.
Gatha
160: Compared to
Kalpavasi devas, the bhavanvasi devas and Vyantar devas are innumerable times.
The Jyotishi devas are numerable times
of Vyantar devas.
The Ayu (age) of ekendriya jivas is
stated:
Gatha
161: The maximum ayu
of Vanaspati Pratyek jiva is 10000 years. The maximum ayu of Sadharan Nitya Nigod, Itar Nigod, sookshma and badar is
AntarMuhurta (less than 48 minutes). Same is that of all the sookshma, Prithvi,
Jala, Vayu, Agni Kayik jivas.
The Ayu of Badar Jivas is stated:
Gatha
162: The maximum Ayu of Prithvi and Jala Kayik
badar jivas is 22000 and 7000 years respectively. The maximum ayu of Agnikayik
jivas is 3 days and that of Vayukayik
jivas is 3000 years.
The maximum Ayu of two sensed etc. is
stated:
Gatha
163: The maximum Ayu
of two sensed jivas is 12 years, that of three sensed jivas is 49 days. For the
four sensed jivas it is 6 months and the maximum ayu of the five sensed jivas
is three palyopam in context of BhogBhoomi.
Now the minimum ayu of all the
tiryanch and manushya is stated:
Gatha 164:
All the Labdhi Aparyaptak Jivas have
minimum ayu of middle-lower-muhurta ( this is known as Kshudra-bhava which is
equivalent to 1/18th of one breath period). Of all the Karmabhoomi
tiryanch as well as Manushya Paryapta jivas the minimum ayu is also middle-lower-muhurta
( this is larger than the previous antarmunhurta).
The ayu of Deva and naraki is stated:
Gatha
165: The maximum Ayu
of Deva and Narki jivas is 33 sagar and the minimum ayu is 10000 years.
Note: This statement is with respect
to general devas. Specifics should be seen from Triloksar etc. books.
Now the maximum and minimum size of
ekendriya etc. jivas is stated in ten gathas:
Gatha 166:
The size of one sensed foursome (
Prithvi, Jala, Vayu, Agni kaya ) Jivas minimum and maximum should be known as
innumerable part of cubic Angula (finger). (Here the sookshma and badar,
paryaptak and aparyaptak jivas body sizes are less and more, even then they have been said to be
innumerable part of cubic angul in general terms. Specifics should be known
from Gommat Sar. The Angul should be taken to be Utsedh Angul which is equal to
eight yava and not equal to Praman Angul). The maximum size in Vanaspati Kaya is
that of Lotus flower which is little more than 1000 yojan.
Gatha
167: Amongst the two sensed on the conche
shell is the biggest having its largest size as 12 Yojan long. Amongst the
three sensed ones, the centipede is the biggest having the largest size as 3
kosh ( about 3 Km). Amongst the four sensed ones, the bee is the biggest having
its largest size as one Yojan long. Amongst the five sensed, the crocodile is
the biggest having the largest size of 1000 Yojan long. (These jivas are found
in the last Swayam Bhoo Raman Dweep and Ocean)
The maximum size of Narakis is stated:
Gatha
168: In the seventh
Narak the height of Naraki Jivas is 500 Dhanush. In the upper Naraks the height
gets halved sequentially ( 6th-250 Dhanush, 5th- 125
Dhanush, 4th 62.5 Dhanush, 3rd-31.25 Dhanush, 2nd-
15.62 Dhanush, 1st-7.81 Dhanush respectively. There are 49 layers
where the heights are different which should be known from Triloksar.)
The maximum size of Devas is stated:
Gatha
169: Amongst the
Bhavanvasi the Asur Kumar have largest height of 25 Dhanush. For the remaining
nine types of Bhavanvasi the maximum height is 10 Dhanush. The heights of Vyantars is 10 dhanush while that of
Jyotishi devas is 7 dhanush.
Now the heights of Devas of Swarga is
stated:
Gatha
170-171: The maximum
heights of the Devas in different swargas is as follows: Soudharma-Aishan-7
hath (arm length), Sanat kumar-Mahendra- 6 hath,
Bramha-Bramhottar-Lantava-Kapishtha-5 hath, Shukra-Mahashukra-Shatar-Sahasrar-4
hath, Anat-Pranat-3 ½ hath, Aran-Achut-3
hath respectively. In lower, middle and upper Graivaiyaks , Nine Anudish and
five Anuttars it is sequentially 2 ½, 2, 1 ½, 1, 1 hath (arm length)
respectively.
Now in Bharat and Airavat kshetra the
heights of Manushya is stated as a function of time:
Gatha
172: In the first
period of Avasarpini the height of Manushya is 3 kosh. At the end of 6th
period, the height becomes 1 hath high. In the sixth period the jivas are naked
only.
The minimum size of Ekendriya jivas is
stated:
Gatha
173: The size of all
Labdhi Aparyaptak jivas is innumerable part of the cube of Angul. In this also
lot of variations are there. ( The 64 divisions of the body sizes are described
in Gommatsar.)
The minimum size of two sensed jivas
etc. is stated:
Gatha
174: 2, 3, 4 and 5
sensed paryapta jivas have minimum body size of innumerable part of cubic angul
. That too is numerical times sequentially more with respect to lower order.
Meaning: The
minimum size of 3 sensed is numerical times that of 2 sensed. 4 sensed is
numerical times of 3 sensed. 5 sensed is numerical times that of 4 sensed.
The types of 2 sensed etc. jivas
having the least body size are described:
Gatha
175: Amongst 2 sensed
jivas Anuddhari jiva, amongst 3 sensed Kunthu jiva, amongst 4 sensed jivas
Kanmakshika, amongst 5 sensed jivas the type of crocodile named ShaliSiktha is
said to be the smallest.
The limits of the Jiva body size are
stated:
Gatha
176: Jiva has the
capability of contraction, expansion, dharma and occupancy due to which he is
of the size of the body or he can be up to the size of loka.
Meaning: Jiva
occupies innumerable Pradesh which are
same as that of Lokakash. At the time of Kevali Samudghat, he carries out Loka
Pooran ( fills entire loka). Jiva having capability of contraction, expansion
occupies the body attained while at the time of Samudghat he expands beyond the
body.
In some other faiths, Jiva is said to
be always omni-present which is negated:
Gatha
177: If the Jiva were
omni-present then the pains and pleasures pertaining to all the areas would be
experienced by him, but the same is not seen. Therefore the Jiva is of the size
of the body only.
Gatha
178: Just as fire is
hot by nature, in the same way the jiva is of the nature of knowledge. Therefore
he is gyani with that knowledge, both occupying the same space.
Meaning: Naiyayik
etc. believe Jiva and knowledge to have different space therefore soul is
different from knowledge. Only by conjunction of samavaya, he has become one,
just as one is called rich with wealth, in the same way he is called gyani.
This is incorrect. Just as fire and heat occupy the same space, in the same way
the soul and knowledge have complimentary relationship.
The flaw in believing separation of
two is explained:
Gatha
179: If Jiva is
totally different from knowledge then the distinction between the virtues and
the virtuous one would be lost.
Meaning: This
Jiva is substance and knowledge is his virtue, such bhava would not exist.
If someone asks that without
distinction between the virtue and virtuous why two names are stated, then it
is explained:
Gatha
180: The separation
between jiva and knowledge as virtuous and virtue is carried out in certain
aspect. ‘the one who knows that alone is knowledge of the soul’ – such
distinction can be made.
Meaning: If
they were totally separate then ‘ the one who knows that is knowledge’ such
identity cannot exist. Therefore in certain aspect virtue and virtuous are
separated but they do not have separation of Pradesh.
In this manner in several faiths, the
virtue and virtuous are believed to be totally separate and therefore the Jiva
and knowledge are believed to be separate- this faith is negated.
Now believers of Charvak faith believe
knowledge to be deformation of Prithvi etc. – such belief is negated:
Gatha
181: The followers of
Charvak believe knowledge to be contortion of Prithvi etc. five substances.
That Charvak himself is controlled by demons because jiva is not seen to be
without knowledge anywhere.
The flaw in the above belief is
explained:
Gatha
182: This jiva is
existent form and consciousness form which is famous by direct Praman
(knowledge) of experience. That Charvak does not believe Jiva to be existent ,
he is foolish. The one who does not believe Jiva, nor knows him then how does he establish his
absence?
Meaning: The
one who does not know Jiva at all then he cannot establish his absence also.
The one proposing his absence is also Jiva since without existence, the absence
cannot be stated.
By means of logic, the existence of
jiva is explained to followers of that faith:
Gatha
183: If Jiva were non
existent then who would know the pains and pleasures of self and who would know
the subjects of senses etc. specifically?
Meaning: Charvak
accepts only Pratyaksha (direct) Praman (knowledge). He knows his pains and
pleasures as well as subjects of the senses directly hence that is Pratyaksha.
Now who gets Pratyaksha Praman without availability of Jiva ? This establishes
the existence of jiva surely.
The existence of soul is established:
Gatha
184: Jiva has the
nature of contemplation. That contemplation is of the form of pains and
pleasures. The one who knows those pain and pleasure form contemplations is the
jiva. Although he is in conjunction with the body, even so the one who knows is
the Jiva.
In conjunction with the body, the jiva
carries out all activities:
Gatha
185: Since Jiva
carries out all the activities in conjunction with the body hence people
believe the body and jiva to be the same.
Meaning
: People can not see the body and jiva to be different
and they are observed as one. The activities are also observed in conjunction
only hence they believe both to be the same.
Now the characteristics to realise
jiva as different from body are highlighted:
Gatha
186: In conjunction with body only Jiva
observes the objects with eyes, in conjunction with the body only jiva hears
words by ears. In conjunction with the body only jiva eats with his mouth,
tastes with his tongue. In conjunction with the body only jiva travels with his
feet.
Meaning: If
jiva were non existent in body then corporeal body cannot engage in observing,
tasting, hearing, travelling etc. Hence it establishes that jiva is different
from the body and he only engages in all these activities.
People not knowing the
distinction of jiva and body believe
jiva to be same as body:
Gatha
187: People believing
oneness of body and jiva think that I am king, I am servant, I am rich, I am
poor, I am weak, I am strong etc. . Thus they do not know the distinction of
body and jiva.
Now the activities of Jiva are
described in next four gathas:
Gatha
188: Since this Jiva believes all karma
and nokarma etc. to be his activities, therefore he is their doer also and he
manifests in the world form. On the other hand with the attainment of kaal
labdhi ( opportune moment) he attains Moksha also himself.
Meaning: Some
think that the activities of pains and pleasures of this jiva are carried out
by Ishwara etc. someone else, but it is not so. He himself is the doer. All
activities are carried out by him and thus he manifests in Sansar form himself.
With the attainment of Kaal Labdhi he attains Moksha also himself. For all
activities, the availability of dravya,
kshetra, kaal and bhava form material is in nimitta form.
Gatha
189: Since Jiva enjoys fruition of karma
in the world, hence he is enjoyer also. He alone enjoys the fruition of
different kinds of karmas in the form of pains and pleasures.
Gatha
190: When this jiva manifests in strong
passion form then that jiva only is pap and when he manifests in Upasham (
subsidence) bhava form (with weak
passions) then that jiva only is punya.
Meaning: With
high intensity of anger, pride, deceit, greed the manifestations are in pap
form while with low intensity of them the manifestations are in punya form.
Along with manifestations the jiva are called to be punya jiva or pap jiva.
The same jiva is called punya jiva and
pap jiva in accompaniment of both kinds of manifestations. The principle is as
follows- If the jiva is having Samyaktva then with elimination of strong
passions, he is called punya jiva. For the Mithyadrishti jiva, without
differentiating knowledge the roots of the passions are not destroyed. Hence
even though his manifestations are seen to be in subsidence form, even then he
is said to be pap jiva.
Gatha
191: When this jiva traversing in the
boat of the form of jewel trio crosses the worldly ocean, then that jiva only
is said to be great Tirtha with jewel trio.
Meaning: The
one who swims and by which one crosses is called Tirtha. This Jiva crosses by
means of jewl trio form boat and functions as nimitta for others to swim
across, hence that Jiva only is called Tirtha.
Continued…..
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