Kartikeya Anupreksha ---09

 

11. Bodhi Durlabh Anupreksha ( Contemplation of rarity of enlightenment)

Gatha 284: Since beginningless time this jiva has been staying in the world for infinite period in Nigod. Coming out of it he attains the paryaya of Prithvikayik etc.

Meaning: Since beginningless time till endless period Jiva is resident of Nitya Nigod. There in the same body, infinitely infinite jivas share the food, breathing, life, death together. The life span is 1/18^th of a breath cycle. Coming out of there he attains possible paryayas of Prithvi, jala, agni, vayu kayik jivas. Therefore even attaining them is quite rare.

Further it is told that getting trasa paryaya is even more rare:

Gatha 285: In the Prithhvikayik etc. forms of sookshma or badar jivas, he wanders for innumerable period. Then attaining Trasa paryaya from there is extremely rare like Chintamani jewel.

Meaning: From the state of sthavar jivas of the form of Prithvikaya etc. acquiring Trasa paryaya is as difficult as acquiring Chintamani jewel.

Now it is told that attaining Panchendriya state in Trasa is even more rare:

Gatha 286: Coming out of Sthavar form the Jiva attains Trasa state having 2,3 or 4 sensed bodies. There too he stays for Crore Poorva period. Attaining Panchendriya state from there is even more rare.

Meaning: Attaining Panchendriya state from Vikala traya is quite rare. If per chance he again goes back to sthavar kaya form from Vikala Traya then he spends considerable period. Therefore attaining Panchendriya state is extremely rare.

Gatha 287: Even if he attains Panchendriya state from Vikala Traya , then he could be Asangyi (without mind) who cannot differentiate between self and others. Even though he is Sangyi (with mind), he could be Tiryanch of the form of cat, owl, snake, lion, crocodile etc. having cruel and angry manifestations.

Meaning: Even if he attains Panchendriya state, he could be without mind. Being with mind is also very rare. Even with mind he could be cruel tiryanch whose manifestations are always of Pap form.

Now it is told that such jivas with such cruel manifestations go to Narak:

Gatha 288: That cruel Tiryanch, on account of strongly inauspicious manifestations and ashubha leshya dies and falls into extremely painful and fearful Narak where he suffers for long the sufferings related to body and mind.

Then coming from Narak, he suffers the miseries of Tiryanch:

Gatha 289: Coming out of Narak, he again gets born in Tiryanch gati where also on account of Pap this jiva suffers infinite forms of miseries specifically.

Now it is told that getting Manushya form is extremely rare, even so with Mithyatva he generates Pap:

Gatha 290: Just as a jewel lying on a crossing is acquired with lots of good luck, in the same way getting Manushya Gati from Tiryanch state is extremely rare. Even after acquiring such rare Manushya body, he indulges in Pap only, being Mithyadrishti.

Meaning: In spite of being Manushya, in Mleccha Khand etc. in the company of Mithyadrishti jivas he indulges in pap only.

Next it is told that in spite of being Manushya taking birth in Arya Khand, even then  getting good Kula (family) etc. is extremely rare:

Gatha 291: In spite of taking birth in Manushya paryaya in Arya Khand, he may not get good Gotra or Kula. Even if good Kula is attained, even then this jiva could be poor helpless one who may not be able to do any good karmas and remains engaged in pap only.

Gatha 292: Even if he is monied man, even then getting complete capability of senses is quite rare. Even if the senses are complete, even then the body could be diseased and being healthy is quite rare.

Gatha 293: In spite of being healthy, he may not have a long life since getting that also is quite rare. If he has a long life, even then he may not have high morality since getting good nature is also very  rare.

Gatha 294: Even if he has high morality, even then he may not get the company of saintly people. Even if he has such company, even then attaining Samyaktva is extremely rare.

Gatha 295: Even  if he attains Samyaktva, even then the jiva does not attain Charitra. Even if Charitra is accepted, he is not able to practice it successfully.

Gatha 296: Even if the Jiva acquires the jewel trio, even then with strong passions he destroys jewel trio and acquires poor gati.

So it is told that attaining such Manushya form is quite rare wherein one could attain jewel trio:

Gatha 297: Just as acquiring a jewel fallen into the sea is extremely difficult, in the same way attaining Manushya state is extremely rare. Therefore realising this O Bhavya Jivas! Discard Mithyatva and passions, such is the preachment of shri Gurus.

Now it is stated that with such Manushya state, due to Shubha manifestations he may attain Deva state but there too he cannot practice Charitra:

Gatha 298: Supposing he attains Deva gati on account of Shubha manifestations of Manushya state, and even if he attains Samyaktva there, even then he cannot practice tapa form charitra. He cannot practice even an iota of Desha Vrita (vows of householder), Sheel Vrita ( celibacy ) etc.

Therefore in this Manushya Gati only the tapa etc. can be practiced- such is the rule:

Gatha 299: O Bhavya Jivas! In this Manushya Gati only one can practice tapa. Here only one can practice all the Maha Vritas (great vows). In this Manushya Gati only one can attain Dharma and Shukla Dhyan. In this Manushya Gati only one can attain Nirvana (Moksha).

Gatha 300: In spite of acquiring such extremely rare Manushya form, those who indulge in the sensory subjects, they burn an invaluable jewel for acquiring ashes.

Meaning: With great difficulties this Manushya paryaya has been attained which is like an invaluable jewel ; it should not be wasted by indulging in sensory subjects in meaningless manner.

Therefore it is told that after acquiring jewel trio in manushya paryaya, have lot of respect for the same:

Gatha 301: In this way, in this world, the darshan, gyan and charitra are extremely rare. Knowing this O bhavya jiva! Have lot of respect for the darshan, gyan and charitra.

Meaning: As described above, the journey from nigod onwards is extremely rare and difficult. Finally attaining Samyak darhsn, gyan, charitra is extremely rare; therefore Bhavya jivas should have lot of respect for the same.

12. Dharma Anupreksha ( Contemplation of the Righteous path)

Now the righteous path is described. Firstly the roots of dharma is Omniscient Deva who is described:

Gatha 302: The one who knows directly all the loka and aloka, along with their all the guna-paryayas of all the three periods of time, he is omniscient deva.

Meaning: In this loka there are infinitely infinite jiva dravya. The pudgala dravya are infinitely infinite times more. Dharma, Adharma and Akash dravyas are one each. Kalanu dravyas are innumerable. External to the Loka, the Aloka dravya is of the size of  infinite Pradesh. All these dravyas have their past period of infinite samaya form and the future period is infinite times higher than that. Corresponding to each of the samaya of this period each dravya has infinitely infinite paryayas. The one who knows all these dravya paryayas simultaneously in same samaya directly and distinctly, as they are, is the omniscient. He alone is deva. Others who are called deva are just namesake.

Here the implication is that the author will describe the form of dharma. But the form of dharma is not noticeable with senses but is actually beyond senses. Its result is swarga and Moksha which too  is beyond senses. The Chhadmastha ( from 1-12 gunasthana jiva) has knowledge through senses  and  does not know  things directly. Omniscient alone sees all the things directly and knows the form of dharma also directly, hence the form of dharma can be known only by means of his words. The form described by other Chhadmastha is not true. Only in accordance with the words of omniscient, the words of chhadmastha can be accepted as truthful. Hence firstly the omniscient is installed to begin the description  of dharma.

To those who do not accept omniscient, to them it is told:

Gatha 303: O non believers of Omniscient! If omniscient were not there then who would know the substances which are beyond senses? The sensory knowledge only knows the coarse subjects only and does not know all their paryayas.

Meaning: Mimansak and Atheists do not believe in existence of Omniscient. Here they are negated. If Omniscient be not there then who would know the subjects beyond senses? The results of dharma and adharma are beyond senses which cannot be known by anyone other than omniscient. Hence those desirous of knowing the fruits of dharma and adharma should accept Omniscient and in accordance with his words accept the form of dharma.

Gatha 304: The dharma preached by Omniscient is of two kinds- 1. For householders 2. For Munis. The dharma for householders have twelve divisions while that for Munis have ten divisions.

The twelve divisions of dharma for householders are described next:

Gatha 305-306: 1. Pure Samyak Drishti 2. Adopter of Darshan Pratima free of liquor etc. coarse blemishes 3. Follower of vows ( 5 Anuvrita, 3 Guna vrita and 4 Shiksha Vrita thus 12 vows) 4. Samayik Vrita 5. Parva Vrita 6. Prasuk Ahari 7. Non eating in night 8. Celibate 9. Relinquisher of Arambh 10. Possessionless 11. Non indulgence in activities 12. Non acceptance of Uddishta Ahar.

Meaning: The first division is that of pure avirat samyakdrishti without having 25 blemishes. The next 11 divisions are those of holder of Pratima with vows. Those are that of shravak with vows.

Now the forms of these 12 shall be described. Firstly Avirat Samyak Drishti is stated. For him also firstly the eligibility for generation of Samyaktva is stated:

Gatha 307: Firstly he should be Bhavya Jiva since Abhavya cannot attain Samyaktva. Samyaktva is generated in all the four gatis but only for jivas with mind, it is not generated for mindless jivas. In them also only with pure manifestations and  Shubha leshya. In Ahsubha leshya also there are states similar to Shubha leshya which are formally called as pure. With agitated manifestations samyaktva cannot be generated. Only those awake attain it, not while sleeping. Paryapta jivas only can attain it not Aprayapta. Those who have come near the end of worldly journey i.e. who are Bhavya with very limited worldly stay remaining; those who  have worldly stay of more than Ardha Pudgala Paravartan period  remaining cannot attain Samyaktva. He should be Gyani with Sakar Upayoga ( contemplation with shape ). In Nirakar Darshanopayoga ( contemplation without shape) one does not attain Samyaktva. In this way  jivas attain Samyaktva.

That Samyaktva is of three kinds. Amongst them also the generation of  Upasham and Kshayik Samyaktva is firstly described:

Gatha 308 With the subsidence of Mithyatva, Samyak Mithyatva, Samyak Prakriti Mithyatva, Anantanubandhi Anger, pride, deceit, greed- these seven types of Mohaniya Karma constituents, one attains Upasham Samyaktva. With the destruction of seven types of Mohaniya karmas, one attains Kshayik Samyaktva. This Kshayik Samyaktva is attained by Manushyas of karma Bhoomi only in the vicinity of Keval Gyani or Shruta Kevali.

Meaning: It should be understood that the initiation of Kshayik Samyaktva is attained in the vicinity of Kevali or Shruta Kevali for the Manushya and the completion can be attained even in other Gatis also.

Now the process of Kshayopashamik Samyaktva is described:

Gatha 309:  Out the seven karma types mentioned above, if the six of them are not under fruition and their fruition is only in same family form, then with the fruition of Samyak Prakriti, one attains Kshayopashamik Samyaktva.

Meaning: If the fruition of Mithyatva, Samyak Mithyatva is absent, the Samyak Prakriti is under fruition and with the lack of fruition of Anantanubandhi anger, pride, deceit, greed or with Visanyojan of them ( conversion of them into lower order form as Apratyakhyanavarana passions forms) one attains Kshayopashamik Samyaktva. Details of these can be known from Gommatsar.

The maximum number of times one attains Aupashamik, Kshayopashamik Samyaktva, visanyojan of Anantanubandhi passions and Desha Vritas are described next:

Gatha 310: Two types of Samyktva i.e. Aupashamik and Kshayopashamik, destruction or Visanyojan of Anantanubandhi passions and Desha Vritas can be attained and given up by Jivas innumerable times maximally.

Meaning: Jiva may attain and renounce these maximally innumerable part of Palyopam times (which is an innumerable number) and later attain Moksha.

How is Samyaktva recognised by means of Upasham, Destruction and subsidence of seven karma prakritis, this is stated in nine Gathas next:

Gatha 311-312: The pure Samyak Drishti definitely believes in Anekant form Tattvas of the from of seven fold predicates. This is so because the answers to peoples questions can be of the form of words pertaining to existence-non existence in seven fold manner by means of Vyavahara. Further he has faith in nine types of substances of the form of Jiva Ajiva etc. by means of Sruta Gyan  Praman and its divisions form Nayas with respect and practice. Such is the attitude of pure Samyak Drishti.

The Samyak Drishti lacks Anantanubandhi passions, and the form of his pure-soft manifestations is described:

Gatha 313: The Samyak Drishti does  not take pride in son-family etc. form all other dravyas and their Bhavas. If one believes himself to be great by means of other dravyas then Smaykatva is absent. He desires the bhavas of the form of Upasham (subsidence). With the absence of strong raga-dwesha form manifestations of Anantanubandhi passions, he continuously desires to experience bhavas of Upasham form. He believes his own soul to be poor like straw since the real nature of self is infinite knowledge etc. form. Therefore till that form is attained he believes his present paryaya to be equivalent to straw and does not take pride in anything.

Now the strength of dravya-drishti is elaborated:

Gatha 314: Even though Avirat Samyakdrishti is engaged in enjoyment of sensual subjects, involved in the activities which are harmful to trasa and sthavar jivas and has not been detached from the strong fruition of apratyakhyanavarana passions etc. ; even then he believes them to be discardable and knows them to be effect of Moha which is not in his nature. These are like diseases or undesirables   which need to be given up. The influence of present passions is quite strong which forces one to engage in enjoyments of sensual subjects and activities, being unable to overcome it.

Gatha 315: How is the Samyak Drishti ? He is desirous of inculcating within himself the supreme qualities of Samyak darshan-Gyan-Charitra. He has great respect for the Sadhus who are equipped with such great qualities. Also he is attached towards the co-followers  who are samyakdrishti like self being affectionate towards them. If  these three kinds of bhavas do not exist then it implies that his Samyaktva is not real.

Gatha 316: Although this jiva is merged with the body, even so the quality of Gyan knows self to be different from the body. He knows the jiva to be different from the body just as clothes are different from the body.

Gatha 317: The jiva who believes deva to be free of eighteen types of blemishes, the compassion towards all jivas to be the supreme dharma and Nirgranth as Guru, he is Samyak Drishti in reality.

Meaning: He should believe the Veetraga omniscient without eighteen types of blemishes to be deva and know the others with blemishes to be worldly, therefore should not venerate them since they are not Moksha Margi. He should know the dharma is  of the form of Ahimsa and not indulge in pap activities of those who kill animals for Devas in Yagna etc. and believe it to be dharma. Those with possessions have different attires belonging to different faiths, even Jain faith has now several attires; he should know them all to be hypocrites and not be venerable towards them. Only those without possessions should be accepted as Gurus and worshipped. The false or right preachment is propounded by means of Deva, Guru and dharma, hence one should not worship or offer veneration to Kudeva, Kuguru, Kudharma and even their company is harmful for own right faith. Swamy Samantbhadra acharya has told in Ratnakaranda Shravakachar that Samyak Drishti does not offer salutations and veneration to Kudeva, false Agam and those having false attires out of fear, hope or greed. Even their company spoils the faith, leave apart attainment of dharma.

What is the form of Mithya Drishti is described:

Gatha 318: The Jiva who believes the one with blemishes to be Deva, dharma to be practicing Himsa towards other jivas  and one attached towards possessions to be Guru is clearly Mithya Drishti.

Meaning: Bhava form Mithydrishti is invisible, hidden form Mithyatvi. The one who worships Kudeva having raga, dwesha, moha etc. form 18 blemishes accepting him to be Deva, believes harmful activities towards jivas as dharma and the hypocrites attached towards possessions as Gurus is explicitly Mithya Drishti.

Continued…..

Kartikeya Anupreksha ….08

 

Now capabilities of Manah Paryaya gyan, Avadhi gyan, mati gyan and sruta gyan are described:

Gatha 257: Manah Paryaya and Avadhi Gyan are partially direct while Mati gyan and sruta gyan are direct-indirect and indirect respectively.

Meaning: Manah Paryaya and Avadhi gyan are partially direct since they know their subjects directly and clearly , but they do not know all hence it is called partial. Mati gyan is generated with senses and mind hence in Vyavahara sense it is called direct also but in reality it is indirect only from aspect of Nishchaya. Sruta Gyan is indirect only since it does not know directly or clearly.

Now sensory knowledge, knows their own subjects:

Gatha 258: The MatiGyan generated out of the senses knows the pudgala dravya depending upon the capability of the senses. The gyan pertaining to the mind knows the sruta upon hearing the words and understands their meaning. It also knows the subjects of the senses.

The application of the sensory knowledge is sequential:

Gatha 259: All the five senses generate knowledge but it is generated only through one sensory gate at a time. All the five senses are not applied at the same time. When mind is involved in knowledge then the sensory knowledge is not generated.

Meaning: The application of knowledge pertaining to the senses and mind do not take place simultaneously, only one of the senses or mind is involved at a time in generating knowledge. When the Jiva is knowing the pot at that time it is not knowing the pan. In this way the knowledge is sequential.

The knowledge has been declared as sequential pertaining to senses above. Here the doubt is raised that knowledge of the senses is together at a time or not? To clarify this it is stated:

Gatha 260: The knowledge of Jiva is applied towards one of senses at a time. However from the aspect of Labdhi ( attainment) there can be several knowledges at a time.

Meaning: The Bhava form senses are said to be of two kinds 1. Labdhi ( attainment form) 2. Upayoga ( application form). The capability of the soul to know on account of subsidence of Gyanavarana karmas is called Labdhi. This is present at the same time as the  capability to know the subjects of the five senses and the mind. However when that capability is applied towards one subject at a time in Upayoga form then only one sense is active at a time. Such is the capability of subsidence.

Although substance has plurality, even so from certain aspect there is singularity also:

Gatha 261: The thing that is Anekant (plural) is also Ekant (singular) from certain aspect. When established using the Sruta Gyan Praman (knowledge) then it is Anekant only. However when established using the parts of Sruta Gyan Praman i.e. Naya, then it is Ekant also. It is not aspectless since the naya without aspect is meaningless. Without aspect the form of thing cannot be observed.

Meaning: Praman establishes all the dharmas ( characteristics) of the thing at the same time while Naya accept only one dharma of the same at one time. Therefore one Naya is applicable in context with another naya which establishes the thing. Without aspect the naya does not establish the thing. In this way the thing is Anekant also. Knowing thus is SamyakGyan.

Now Sruta Gyan illuminates everything indirectly:

Gatha 262: The knowledge which illuminates all the substances in Anekant form indirectly, knows it and describes it, which  is devoid of doubt, opposite knowledge and uncertainty, that is known as Sruta Gyan. This is the statement of Siddhant.

Meaning: The knowledge which illuminates all the substances in their Anekant form indirectly is Sruta Gyan. Listening to words of Shastra it understands the meaning, that is known indirectly only. In the Shastras the form of all substances has been described as Anekant form only, thus it knows all the substances. Since it is knowing in accordance with the preachment of the Gurus, therefore there are no doubts etc.

Now the divisions of SrutaGyan are Naya, their forms are described:

Gatha 263: The one which establishes the Lok Vyavahara (worldly practices) from a certain aspect of the thing , which is division of sruta gyan, that is naya.

Meaning: The division of sruta gyan is naya which describes a specific aspect of the thing and thus engages in worldly practices. It establishes the deposition by means of a reason. For example the existence dharma of a thing is established with the reason that ‘from aspect of dravya, kshetra, kaal, bhava the thing exists’. Such naya is produced by the reason.

How does the naya accept a single dharma is elaborated:

Gatha 264: The thing is conjoint of several dharmas still it describes one dharma form of substance at a time. This is so because when one dharma is being described then only that dharma is the subject and other dharmas are ignored.

Meaning: For example Jiva  has several dharmas like Astitva (existence) , Nastitva(non existence), Nityatva(permanence), Anityatva(transitoriness) , Ekatva(singularity) , Anekatva (plurality), Chetantva (consciousness), Amoortattva (non corporealness) etc. Out of them one dharma is the subject at a time e.g. jiva is Chetan form only, there other dharmas are not mentioned. It should not be misconstrued that other dharmas are absent but only one dharma is prime with purpose. Therefore only the specific dharma is prime and others are secondary.

Now the dharma of the thing, its descriptor and its knowledge is called Naya:

Gatha 265: One of the dharma of the thing, the descriptor of that dharma in word form and the knowledge knowing that dharma; all these three are all specifics of the naya.

Meaning: The knowledge of a thing, its descriptor word and the thing, just as they are described in Praman form, in the same way they are described in naya form.

Now it is asked that the naya which accepts only one dharma of a thing, why is it called Mithyatva? Its answer:

Gatha 266: The three kinds of naya as described above are Right naya when these three are stated in relation to each other. When they are applied without relationship to each other then they are wrong naya. With right naya, all the Vyavahara of thing is established as a rule.

Meaning: Nayas in relationship to each other are right naya and without relationship are wrong naya. With right aspect all Vyavahara of thing is established and is Samyak Gyan form. With wrong naya the entire Vyavahara of Lok is destroyed and is Mithyagyan form.

Now in indirect knowledge, the Anuman (inference) Praman is also included which is described with example :

Gatha 267: The knowledge which identifies the Jiva within the body by means of activities of the senses and the body, it is known as Anuman Praman. This Anuman Gyan is also naya of several kinds.

Meaning: Earlier,  the descriptions of sruta gyan were stated as Naya, here the form of Anuman is told. The Jiva residing in body is not directly observed hence activities of the senses in the form of touching, tasting, speaking, smelling, hearing, seeing, walking etc. indicate his presence that Jiva is present in the body- this is Anuman since when by means of reason the subject is known , it is called Anuman which is also naya. This is one of the divisions of indirect Praman. This has been described to be of several kinds for self and others by means of reasons and characteristics.

Now divisions of naya are described:

Gatha 268: In general Naya is one only when addressed collectively. It has two divisions Dravyarthika and Paryayarthika nayas. Specifically with respect to these two Naigam etc. nayas are knowledges only.

The form of Dravyarthika naya is described:

Gatha 269: The naya which describes specifically in general form by means of different logics , it is Dravayarthika naya.

Now Paryayarthika naya is described:

Gatha 270: The naya which establishes the specifics along with general form by means of logic, is paryayarthika naya. Just as with existence as general form, the consciousness and non-consciousness are specifics. With consciousness as general form, the worldly and Siddha Jivas are specifics. With worldly form as general, the Trasa and Sthavar jivas are specifics. With non-consciousness as general form the pudgala etc. five dravyas are specifics. With Pudgala as general form the Anu, Skandh, pot, cloth etc. are specifics. In this way the Paryayarthika naya is described with logic.

Now divisions of Dravyarthika naya are described. Firstly Naigam naya is stated:

Gatha 271: The naya which only establishes the past, future and present by means of resolution only, it is Naigam naya.

Meaning: The dravya is continuity of paryayas of the three types of time periods. With that as subject, the resolution of past paryaya like present, resolution of future paryaya also as present, resolution of presently manifested  or unmanifested in manifested form, such knowledge and words are described as Naigam Naya. It has several divisions. It resolves its subject by dividing the subjects of all nayas in primary and secondary forms. Example- The Manushya form Jiva dravya has worldly paryaya, siddha paryaya and presently manushya paryaya. It can be stated as worldly paryayas of past, future and present three periods form. Siddha is future only, Manushya is present only. But in the context of this naya, it is resolved in the present with indirect as being experienced that presently in my knowledge this dravya appears in this paryaya form. Such resolution is stated as Naigam naya. This is described in primary and secondary forms.

Now Sangrah (collective) naya is stated:

Gatha 272: The naya which compiles all substances and the divisions of a thing with all their dravya and paryayas  in collective form – describes it as one, that is Sangrah Naya.

Meaning: All things, with the characteristics of generation-destruction-permanence form existence is continuous existent thing, in general existent form dravya only, specifically existent paryaya form, jiva dravya is one from aspect of consciousness general, from aspect of siddhahood all siddhas are one, from aspect of worldliness all worldly jivas are one, etc. From aspect of ajiva general, pudgala etc. five dravyas are one ajiva dravya, from aspect of pudgala hood anu-skandh -pot-cloth etc. are one dravya. Thus Sangrah naya describes in collective form.

Now Vyavahara naya is described:

Gatha 273: While Sangrah naya collects all things without specifics together, the Vyavahara naya continuously keeps dividing it till the Paramanu state is attained.

Meaning: Sangrah naya is collective existence of all while Vyavahara keeps dividing it. The Sangrah naya accepts dravya general and Vyavahara naya divides them into dravyas of Jiva or Ajiva these two  forms. Now Sangrah naya accepts jiva general while Vyavahara divides them into worldly and Siddha Jivas forms. Sangrah naya accepts paryaya general while Vyavahara divides them into Artha paryaya and Vyanjan paryaya forms. Similarly Sangrah naya accepts Ajiva general and Vyavahara naya divides them into pudgala etc. five ajiva forms. Sangrah naya accepts pudgala general while  Vyavahara divides them into Anu, skandh, pot, cloth etc forms. In this manner the Sangrah naya collects while Vyavahara keeps dividing till it is possible. In this way the three divisions of Dravyarthika naya are described.

Now the divisions of Paryayarthika naya are described. Firstly Riju Sutra naya is stated:

Gatha 274: The naya which establishes everything as existent at the present period of time manifested into Artha paryaya form of the substance, is Riju Sutra naya.

Meaning: A thing keeps manifesting at every samaya of time. Therefore the present paryaya of one samaya duration is called as Artha Paryaya which is a subject of Riju Sutra naya. This naya deals with substance for this period only. The periods of Ghadi (24 minutes), Muhurta (48 minutes) etc. are also called as present time in Vyavahara which establishes the present paryaya known as coarse Riju sutra naya. In this way the three Dravyarthika  naya described earlier and one Riju sutra naya , these four are called as Artha naya.

Now three Shabda naya are described. Firstly Shabda naya:

Gatha 275: The naya which establishes the differentness of all the things from aspects of numbers, genders etc., it should be known as Shabda naya.

Meaning: Numbers- one, two,  many, gender- male, female, neuter etc. these describe things differently. In this manner by means of grammar, the thing is described differently by means of Shabda naya. For example, Pushya, Taraka constellation – is a Jyotishi viman which has all three genders. It appears contradictory in Vyavahara since how can the same be called as all the three genders? However this is subject of shabda naya. According to the word it has different meanings.

Now Samabhroodh Naya is stated:

Gatha 276: The naya which establishes a thing by the differences of manifestations in different forms or otherwise it establishes it by its  prime meaning , it should be known as Samabhiroodh naya.

Meaning: Shabda naya does not differentiate  between the paryayas  of a thing, while this Samabhroodh naya differentiates between the names of paryayas of a thing The one which is stated to be prime, is always called the same. For ex. Gau word has different meanings and Gau thing also has several names. This naya treats them all as different substances. Out of them it accepts Gau as primary. While walking, sitting or sleeping it is called Gau only , such is Samabhroodh naya.

Now Evambhoota naya is stated:

Gatha 277: The way a thing manifests in specific way at specific time, at that time it is one with the manifestation of that form hence it is stated in that  form only. Such is Evam Bhoota naya.

Meaning: When a thing manifests in the form it is named then only it is described by that name. Other times it is not called by that name. For example, the Gau is called Gau only while walking but other times, it is not called as Gau.

Now the descriptions of Nayas is summarized:

Gatha 278: The person who describes a thing in Vyavahara form by means of different nayas in this lok, establishes them and functions with them, that person attains Darshan-Gyan-Charitra as well as Swarga -Moksha.

Meaning: The nature of a thing is described by means of Praman and Nayas. The person who, knowing the forms of Praman and Nayas, engages in functioning with things in Vyavahara form, he attains Samyak darshan-gyan-charitra and its result in form of swarga-moksha.

Now it is told that the ones who listen, know, understand and contemplate of Tattvartha are rare:

Gatha 279: Very few people in the world listen to the Tattva, after listening only few know the tattva, after knowing very few contemplate/ practice the spirit of tattva, after practicing also very few people comprehend it.

Meaning: Listening to the actual form of Tattvartha, knowing, contemplating and comprehending it are more and more rare. In this fifth period of time, only rare people are available for describing Tattva, and those who comprehend are even more rare.

The one  who contemplates of the Tattva with focussed spirit, he realises the Tattva:

Gatha 280: The person who accepts the form of Tattvas as described by Gurus with stationary spirit and engages in contemplating upon it discarding all other contemplations, that person only realises the Tattva.

Those who do not contemplate of the Tattva , who out of them is not under control of women etc.? In other word entire lok is thus controlled:

Gatha 281: Who in this lok is not under control of women etc.? Whose mind has not been tempted by sensual pleasures? Who has not been conquered by the senses? Who has not been burnt by the passions?

Meaning: In this lok every one is under control of sensual subjects and passions and very rare are the people who contemplate of the Tattva.

It is told that the Tattva Gyani relinquishes all possessions and is not controlled by women etc. :

Gatha 282: The person who, knowing the nature of tattva, does not accept internal and external possessions, that person does not get controlled by women etc. Such person is not conquered by senses and Moha karma.

Meaning: The possessions are the bondage of this world. Hence those who renounce the possessions, they are  not tempted by women, senses , passions etc.. Being totally detached they do not have attachment towards body etc. and engage in meditation of the form of self.

Now the greatness of Loka Anupreksha is revealed:

Gatha 283: The person who contemplates of the nature of the Loka with the spirit of subsidence, meditates upon it, that person destroys the masses of karmas and reaches the peak of the Loka.

Meaning: The person who contemplates of Loka Anupreksha with spirit of equanimity, that person destroys the karmas and attains the position at the peak of the loka. There he enjoys infinite, incomparable, unobscured, independent, knowledge, bliss form pleasures. Here the objective of describing the Loka Bhavna in detail is that the followers of other philosophies state the form of Loka, form of Jiva, form of their own good or bad in untruthful wrong manner which is against truth and logic. Due to this some jivas believe wrongly, some have doubts and some are undecided in nature. With such belief their minds do not remain stationary and without stationary mind one cannot attain dhyan in stable form. Without dhyan the karmas cannot be destroyed. Hence to remove the wrong beliefs the true form of loka and Jivas etc. has been described in detail. Knowing this and realising the form of Jiva etc., becoming stationary in own nature , destroying the blemishes of karmas, bhavya jivas can attain Moksha. Such is the preachment of Gurus.

Continued…..

Kartikeya Anupreksha ….07

 

Absolutely singular substance cannot be causally efficient :

Gatha 226: Substance of the form of singular nature does not carry out any work. The one which does not do anything, such substance is like zero.

Meaning : The real substance is said to be one which is causally efficient and one which is not so is zero like a flower in the sky.

Now in absolute singularity of permanence the lack of causal efficiency is demonstrated:

Gatha 227: The permanent substance without manifestation does not get destroyed or generated  then how can it carry out work? With generation and destruction the permanence cannot be retained. Hence the one which does not carry out work in this manner, is not substance.

The transitory substance also cannot be causally efficient:

Gatha 228: The transitory substance of the form of paryaya alone which changes in different forms at every moment, then without presence of a linking dravya, does not achieve any function. What kind work can  be accomplished by transitory destructive substance?

The substance of Anekant form only has cause effect relationship :

Gatha 229: In all the three periods of time, jiva etc. form substances manifest into new paryaya forms at every samaya with recourse to past and later manifestations in different forms.

The past-later relationship is established as cause-effect relationship:

Gatha 230: The previous manifestation of dravya functions as the causal bhava and the later manifestation form dravya is the effect bhava- such is the rule.

Meaning: Just as block of mud is the cause and its manifestaion into pot form is the effect.

Similarly for the jiva also the eternal cause-effect relationship is established :

Gatha 231: The Jiva dravya is eternal who manifests into new paryayas at every moment. The manifestation in the previous dravya, kshetra, kaal, bhava forms results in the  resultant manifestation form paryaya.

Meaning: For example a Jiva with manifestation in Shubha form attains swarga and another with ashubha manifestations attains Narak etc. form paryayas.

Within the boundaries of his own dravya-kshetra-kaal-bhava, the jiva manifests in to the new paryaya form:

Gatha 232: Jiva dravya remaining stationary within his own consciousness nature, staying within his own kshetra, staying within his own dravya, manifests into paryaya form as the resultant deed at the designated time.

Meaning: If considered from aspect  of reality, then Jiva remaining within his own dravya-kshetra-kaal-bhava manifests into paryaya form work. The external dravya-kshetra-kaal-bhava functions as nimitta only. 

If Jiva functions as another dravya form then the flaw in such hypothesis is described:

Gatha 233: If jiva, remaining in his own dravya nature also becomes another dravya form then with amalgamation of the two, all dravyas would become singular form only. This would be a huge flaw since such amalgamation is clearly not observed.

The flaw in believing everything to be of one form is also indicated:

Gatha 234: If everything is considered to be one of the form of Bramha then there would be no difference between Bramhana and Shudra.

Meaning: If world is considered to be one Bramha form only then the plurality would not remain. If it is believed that it is merely seen as plural form out of Avidya (ignorance) then question arises that wherefrom the Avidya got generated? If it is generated from Bramha then whether it is one with it or separate from it? Or, whether it is existent form or non existent form, one or many form, all these considerations do not find an end. Therefore the form of substance is Anekant form only which is real.

The flaw in accepting tattva to be Anu (microscopic) only is stated:

Gatha 235: If a substance is not accepted to be all pervasive and it is believed to be indivisible Anu form only, then two elements do not have a means for having relationship with each other and hence it does not serve any purpose.

Meaning: Indivisible momentary substance without logical connection with lineage do not have causal efficiency hence no work is carried out. Therefore substance should be accepted to be permanent, with divisions having logical continuity in certain aspect.

Now oneness of Dravya is resolved:

Gatha 236: All dravyas have oneness with its own dravya form . All dravyas are different from each other by  distinct qualities of each other.

Meaning: The characteristics of dravya is generation-destruction-permanence form existence. From this aspect all have oneness. With respect to their own qualities like consciousness, corporeal nature etc. they are distinct. Hence from aspect of qualities all dravyas are different. Each dravya has infinite paryayas in all three periods of time hence all paryayas are of same  form, from aspect of the dravya nature. For example the paryayas of consciousness are all conscious nature. On the other hand the paryayas are different with each other and have different time also. Therefore paryayas are called different also. However there is no difference from aspect of Pradesh at any time. Hence one dravya only manifests in several paryayas form is resolved.

Now the dravya is indicated to have quality and paryaya nature:

Gatha 237: The substance which is of the nature of generation-destruction-permanence at every moment, the same is described as quality-paryaya manifestation form existent in Siddhant.

Meaning: The substances like Jiva etc. have triple bhava form of being generated, destroyed and remaining permanent. The quality-paryaya manifestation form of the substance is existent. For example Jiva has consciousness quality which manifests into natural or non-natural form; thus manifesting at every moment is paryaya form. Similarly pudgala has touch, taste, smell, color qualities which manifest in to natural-non natural form at every moment which are different forms of paryayas. In this manner all dravyas are explicit in quality-paryaya manifestation form.

The generation destruction of dravyas is described:

Gatha 238: The manifestation of the substance is firstly of  destruction and then generation of another  at every moment. Therefore the destruction of substance first is manifested and  secondly the thing that is produced is generation. In this manner destruction and generation takes place.

The permanence of dravya is established:

Gatha 239: Jiva dravya neither is destructed nor generated from aspect of dravya. Hence from aspect of dravya nature Jiva is permanent.

Meaning: Jiva does not get generated or destructed from aspects of existence and consciousness. Neither does a new jiva takes birth nor another destructed. This alone is called permanence.

The form of dravya paryaya is described:

Gatha 240: Jiva etc. substance is dravya from aspect of Anvaya (continuity) and from specific aspects that alone is paryaya. Thus from specific aspects the dravya also keeps getting generated and destructed continuously.

Meaning: In the continuous paryayas, the permanent general nature is called dravya and the specific bhavas which are transitory are paryayas. Hence from specific aspect the dravya also is described as generation-destruction natured. However it is not so that paryayas are generated and destroyed differently from the dravya; but from aspect of indifference the dravya only is generated and destroyed. From aspect of difference, it is called different also.

Now form of qualities are described:

Gatha 241: The manifestation of the dravya which is identical in previous and new paryayas, which is indestructible alone is quality. It is neither generated nor destroyed.

Meaning: Just as consciousness nature of Jiva dravya is present in all paryayas which is beginningless and endless , which is neither generated or destroyed from general aspect and from specific aspect it is explicit in paryayas is the quality. In this way in all dravyas the ordinary and extraordinary qualities should be known.

Now it is told that imaginary qualities only are specifically generated and destroyed. The oneness of qualities and paryayas only is dravya:

Gatha 242: Qualities only are specifically generated and destroyed in the dravyas. In this manner there is oneness of dravya-guna-paryayas which is the real substance.

Meaning: The nature of quality is not different from  the substance and is permanently consistent. The quality and its owner are indifferent from certain aspect hence whatever paryayas are generated and destroyed, they are modifications of quality and its owner; hence it is also stated that qualities are generated and destroyed. In this way the form of substance is permanent-transitory. The substance is in reality oneness of dravya-paryayas.

Now question arises that the paryayas which are generated in dravya, are existent or non-existent? This is clarified:

Gatha 243: If it is believed that the paryayas of the dravya are existent and obscured then it is incorrect to say that they are generated. Just as Devadatta was covered with a cloth and on removal of cloth it is said that Devadatta is generated. In this manner saying that generation took place is untrue, false. In the same way the revelation of obscured paryayas cannot be called as generation. Therefore only non-existent paryayas can be called as generated.

Gatha 244: In the eternal dravyas, with the fruition of time etc. all non existent paryayas are generated.

Meaning: In the eternal dravya the non existent paryayas are generated with the fruition of kaal etc. It is not so that all paryayas are present at the same time and they keep getting covered with time. At every moment new paryayas are generated sequentially. Dravya is conglomeration of all  the paryayas of all times. The paryayas are sequentially generated with time.

Now difference-indifference between dravya-paryayas is demonstrated :

Gatha 245: From aspect of dharma and its owner the dravya and paryayas are differentiated. As such the substance cannot be differentiated.

Meaning: Dravya and paryayas are differentiated from aspect of dharma and dharmi (owner). Dravya is dharmi and paryaya is its dharma. The substance is indivisible. Some Naiyayiks etc, believe the dharma and dharmi to be totally different ; their belief does not pass the test of Praman.

Those who believe dravya and paryaya to be totally different, their fallacy is demonstrated:

Gatha 246: Those who believe dravya and paryayas to be different, they are called ignorant. If they accept the dravya and paryayas to be different from aspect of substance then both become absolutely different substances.

Meaning: The dravya and paryayas are proved to be different substances and dharma-dharmi relationship is not established.

Now those who call Vigyan as Advait only and do not accept the external substance, their fallacy is described:
Gatha 247: If all the substances are just one Gyan only which is manifested in different forms – if it is believed so, then there is no subject of knowledge at all and without subject of knowledge, how can there be knowledge?

Meaning: Vigyan-Advait followers of Bauddha say that knowledge alone is the Tattva which is existent in various forms. They are told that if only knowledge is there without subject of knowledge then how can knowledge be described? The Gyan is known as knower of gyeya. Without Gyeya there is no gyan.

Gatha 248: Pot, cloth etc. all  corporeal substances are well known as Gyeya objects since gyan knows them. Hence they are different from the soul-knowledge.

Meaning: Gyeya substances, corporeal substances are well known to be different from soul and how can they be eliminated? If they are not accepted then even gyan cannot exist since without knowing what is knowledge?

Gatha 249: Those body, house etc. external objects are well known in the world. If one accepts them to be knowledge only, then that ignorant does not even know the name of knowledge.

Meaning: The one who believes external objects as knowledge, he does not even know the form of knowledge. Leave that apart, he does not even know the name of knowledge.

Now the Atheist is addressed:

Gatha 250: The atheist who in spite of seeing different kinds of substances like Jiva, Ajiva etc. with own eyes, says that they do not exist; he is biggest liar amongst liars.

Meaning: In spite of seeing the object, he does not accept it, he is a big liar only.

Gatha 251: All those objects which are existent and true, how can they be non-existent and untrue? Or they are nothing, they are zero, how can that also be accepted?

Meaning: How can the existent object be non-existent and if it is said that it is nothing then even the one saying so becomes non-existent. Then who would even know that zero exists?

The same is explained in other words:

Gatha 251 (repeat): If everything is non existent then the Atheist saying so also becomes non-existent. Then how can he say or not say  that no Tattva exists, or how can he know that zero exists?

Meaning: Himself is present but says that nothing exists then saying so is high ignorance. Describing it to be zero is also meaningless. When the speaker is non existent then who can talk? Therefore the Atheist is a babbler.

Gatha 252: What is the point of speaking so much? Whatever are the names, that many objects exist in reality.

Meaning: Whatever be the names, that many real objects exist. No point in telling again and again. In this way the form of substances is described.

Now the form of knowledge which knows the objects is stated:

Gatha 253: The one who knows the soul having several characteristics and external objects depending upon his capability, definitely he is described as knowledge in Siddhant.

Meaning: The one  which knows self as well as others depending upon the subsidence or destruction of obscuration, that is knowledge. This is the general form of knowledge.

Now the form of omniscient Keval Gyan is stated:

Gatha 254: The knowledge which knows/illuminates the entire loka and aloka with all their dravyas and paryayas; that is omniscient keval gyan.

The knowledge is all pervasive:

Gatha 255: Since knowledge knows all loka and aloka, hence knowledge is also called all pervasive. Further the knowledge does not enter into the subjects of knowledge leaving the Jiva.

Meaning: The knowledge knows all Loka and Aloka hence the knowledge is said to be all pervasive and omniscient. But knowledge is quality of jiva hence leaving Jiva aside it does not go into other objects.

Now it is stated that knowledge knows all, staying within the Pradesh of the Jiva only:

Gatha 256: Gyan does not enter into Gyeya and Gyeya also does not enter into the Pradesh of Gyan. All stay within their own respective Pradesh, even so between the Gyan and Gyeya there is Vyavahara of Gyeya and the knower.

Meaning: Just as mirror is in its own place and the pots and pans objects are in their own places. Even so the purity of mirror is such that it appears that pot is occupying a place in the mirror. In the same way the Vyavahara of Gyeya and Gyan should be understood.

Continued…..