Kartikeya Anupreksha ….06

 

Now categories of jiva are defined:

Gatha 192: Jivas are of three types namely Bahiratma, Anataratma and Paramatma. Paramatma also are of two types namely Arahant and Siddha.

Now their natures are described. Firstly Bahiratma is described:

Gatha 193: The jiva manifesting in Mithyatva form, accompanied with strong Passions (Anantanubandhi) who believes jiva and body to be one and the same , such Jiva is Bahiratma.

Meaning: The one who believes external other substances to be soul, is Bahiratma.  Such belief belongs to Mithyatva and Anantanubandhi Kashaya (passions) hence without differentiating knowledge the jiva believes oneness and pride etc.  with body and other external substances. Such jiva is called as Bahiratma.

Form of Antaratma is described in three gathas:

Gatha 194: The Jiva who is expert in words of Jina and realises the distinction between the jiva and body, who has conquered all eight forms of pride, they are Antaratma and they are of three types namely  Uttam, Madhyam and Jaghanya (higher, middle and lower).

Meaning: Those jivas who have practiced Jina Vani properly and realise the difference between the natures of jiva and body, they are Antaratma. They do not experience prides of eight kinds namely those pertaining to caste, profit, family, beauty, tapa, strength, knowledge and wealth. They do not believe themselves to be owner or one with them since these are caused by external dravyas only. Such Antaratma are of three kinds.

The Uttam Antaratma is described:

Gatha 195: The Jiva who is equipped with five Maha Vritas, who is always engaged steadily in dharma dhyan and Shukla dhyan, and who has conquered sleep etc. form all pramads (laziness); he is uttam Anataratma.

Now Madhyan Antaratma is described:

Gatha 196: The one who is devoted to Jina Vani, whose nature is of the form of Upasham Bhava, who is a warrior, strong in tolerating hardships etc., who is not deviated from vows in presence of calamities, such Shravak having Vritas and munis in Pramatta Guanashtana are medium Antaratma.

The Jaghanya Antaratma is described:

Gatha 197: The Jiva who is devoted to the feet of Jinendra bhagwan, keeps criticizing his own soul, who is interested in adopting qualities from others, such Avirat Samyak Drishti jiva who is unable to accept vritas on account of charitra moha, is jaghanya Antaratma. In this way the three kinds of Antaratma should be known from aspect of gunasthana.

Meaning: The fourth gunasthana is jaghanya Antaratma, 5-6 gunasthana is medium antaratma, and 7-12 is Utkrishta antaratma.

Now the  form  of Paramatma is described:

Gatha 198: The  one who has known all the substances by means of Keval Gyan, such is Arahant Paramatma having body. The one who has attained supreme bliss and knowledge alone is his body, such Siddha Paramatma is without body.

Meaning: 13-14 gunasthana are Arihant Paramatma with body while Siddha Parameshthi are bodyless Paramatma.

The meaning of the term Para is stated:

Gatha 199: The one which is generated by own nature with the destruction of all the karmas and the one which is generated with the destruction of Audayik etc. form bhavas caused from fruition of karmas; both are described as Para.

Meaning: Para implies supreme and Ma implies wealth, the soul who has both is described as Paramatma. With the destruction of all the karmas, with the attainment of nature form wealth, he is Siddha Paramatma. With the destruction of Ghatiya karmas and attainment of infinite foursome form wealth, he is Arahant Paramatma and the same is also called Paramatma with the destruction of Audayik etc. form bhavas.

Some faiths call the jivas to be always pure, such belief is negated:

Gatha 200: If all the jivas are naturally pure since eternal times then the procedure of Tapa becomes meaningless for all.

Gatha 201: If the jiva is absolutely pure, then how does he acquire body? Why does he indulge in different karmas? Why do they have different kinds of pains and pleasures? Therefore they are not absolutely pure.

The cause for impurity is stated:

Gatha 202: All worldly jivas are bonded with karmas since eternal times hence they traverse in the world. With the breakage of bondage of karmas they acquire Siddha hood, and then they are pure and stationary.

The form of bondage is described which leads to bondage of jivas:

Gatha 203: The occupation of the Jiva’s Pradesh by the karma matter mutually results in Pradesh bondage of the Jiva wherein the bondages of Prakriti (nature), Sthiti (duration) and anubhag (intensity) are all merged.

Amongst all dravyas Jiva dravya is the supreme tattva:

Gatha 204: Jiva dravya is the abode of supreme qualities wherein knowledge etc. great qualities are present. In all dravyas , this dravya only is main and Jiva only illuminates all dravyas. Amongst all tattvas the supreme tattva is Jiva only, who is enjoyer of infinite knowledge and bliss. O bhavya! Know this for sure.

Why Jiva is considered to be the supreme tattva amongst all is stated:

Gatha 205: Jiav alone is internal tattva while all other dravyas are external tattvas. These dravyas are devoid of knowledge and do not know venerable and despicable substances.

Meaning: Without jiva tattva everything else is a zero hence the knower of all of them and knower of despicable and venerable is Jiva only who is supreme tattva.

Now form of pudgala dravya is described:

Gatha 206: Entire lokakash is occupied everywhere with sookshma and badar  pudgala dravyas having different capabilities.

Meaning: The Lokakash is packed with sookshma and badar pudgala matter which has capability of manifestation into body etc.

Gatha 207: Those who can be detected by senses in the form of colour, taste, smell, touch form manifestations, they are all  pudgala dravyas. In numbers they are infinite times that of Jiva numbers.

The benefaction of pudgala dravya towards Jiva is stated:

Gatha 208: Pudgala dravya provides beneficence to JIva in the forms of body, senses, speech, breaths etc. in different ways.

Meaning: The worldly jivas are formed by means of pudgla dravya in the form of body etc. which provides life to the Jivas, this is their beneficence.

Gatha 209: Pudgala dravya is benefactor of Jiva in several ways other than those described above. So long as the Jiva manifests into worldly form, till then all the manifestations in the form of Moha, ignorance etc. along with pain, pleasures, life, death etc. are carried out by pudgala. Here the meaning of benefactor is that when the causal agent (jiva)is engaged in activity then the benefactor (pudgala) functions as nimitta (catalytic agent).

In the same way Jiva is also benefactor of Jiva:

Gatha 210: Jiva also are benefactors of other Jivas. This is directly observed. The benefaction of master towards servant, servant towards master, acharya towards disciple, disciple towards acharya, mother-father towards son, son towards mother-father, friend towards friend, wife towards husband etc. are directly observed. Even in this benefaction, the punya pap karmas are prime reasons as a rule.

Pudgala has immense capability:

Gatha 211: Pudgala dravya has some extraordinary capability which destroys the keval gyan nature of Jiva.

Meaning: Jiva has infinite capabilities. The Keval Gyan capability is such that with its presence the Jiva can know all the substances at the same time. Such illumination is obscured by pudgala and prevents it to fructify, this is the extraordinary capability of pudgala.

Note : This gatha has to be understood in proper perspective. Pudgala functions as nimitta due to which the Jiva himself disables his own capability of Keval Gyan. It is not that the keval gyan was existent which was destroyed by karmas. In reality the jiva only is responsible for the disabling of keval gyan capability since his attention has always been focussed upon nimitta.

Now Dharma and Adharma dravyas are described:

Gatha 212: In the states of movement and stoppage (stationary state) of both jiva and pudgala dravyas, the catalytic causes are dharma and adharma dravyas respectively. Both of them occupy Pradesh equivalent to Lokakash size.

Meaning: The nimitta cause for motion of jiva and pudgala is Dharma dravya while nimitta for remaining stationary is Adharma dravya. Both of them occupy entire  Lokakash.

The form of Akash dravya is described:

Gatha 213: Akash dravya is capable of providing space to all dravyas. It has two divisions namely Lok and Alok.

Meaning: All dravya are accommodated within Akash dravya which has the quality of accommodating. Lokakash is one wherein all five dravyas are accommodated while Alokakash is one wherein no other dravya is existent.

Now Akash dravya has the capability of accommodating all dravyas. This capability exists in other dravyas also.

Gatha 214: All the dravyas have the capability of accommodating each other in reality. Just as water and ashes have capability of accommodating. The same should be known with respect to innumerable spatial Pradesh of JIva.

Meaning: Just as a pot filled with water accommodates ashes nevertheless, if sugar is poured then that too is accommodated; if a needle is dropped then that too is accommodated. In this way the capability of accommodation should be understood.

Someone enquires that if all dravyas have capability of accommodation then why is it declared extraordinary quality of akash dravya? Its answer-

All accommodate each other, however the akash dravya is largest of all. Hence all are accommodated within it only , that is its extraordinary feature.

Gatha 215: If  all dravyas do not have the nature of accommodating then how all the dravyas are occupying each and every Pradesh of akash?

Meaning: Within one Pradesh of Akash, infinite Paramanu of pudgala dravya are accommodated. In the same space, one Pradesh of jiva, one Pradesh of Dharma dravya, one Pradesh of Adharma dravya, one Kaalanu dravya are occupant. That Pradesh of Akash is equivalent to space of one Pudgala Paramanu. If the capability of accommodation were not there then how could all occupy the same space?

Now the form of Kaal dravya is described:

Gatha 216: The one which enables manifestation of all dravyas, is Kaal dravya. At each Pradesh of lokakash, one kaalanu resides.

Meaning: The Paryayas of each dravya is generated and destroyed at every Samaya. The nimitta for this manifestation is kaal dravya. One kaalanu each is occupant at each Pradesh of lokakash like jewels. This is said to be Nishchaya kaal.

Now it is told that the capability of manifestation exists in all dravyas by nature. Other dravyas are nimitta only:

Gatha 217: All dravyas as causal agents for their own manifestation. Other external function as nimitta (catalytic agents) only.

Meaning: Just as in the generation of pot, the mud is the causal agent, the wheel, stick etc. are nimitta only, in the same way all dravyas are causal agents for their paryayas. At that time, kaal dravya is also nimitta only.

Now it is stated that all dravyas are benevolent towards each other which function as nature of cooperative nimitta:

Gatha  218:  The benevolence of each dravya with each other is due to cooperative nature which is explicit.

Now the dravyas have several capabilities by nature which cannot be denied:

Gatha 219: All the substances have several kinds of capability inclusive of kaal labdhi etc. who manifest on their own. No one can prevent them from manifestation.

Meaning: All dravyas have capability of kaal labdhi which enables it to manifest in specific manner at its own right time in the form of dravya, kshetra, kaal,  bhava. No one can prevent it.

Now Vyavahara kaal is defined:

Gatha 220: The Sookshma and Badar paryayas of Jiva dravya and Pudgala dravya together, which have past , which will manifest in future, which exist not, these define Vyavahara kaal.

Meaning: The Jiva and Pudgala together manifest in to the form of large and small paryayas which have past, which will happen in future, which are existent are called as past, future, present. For them to manifest the time taken is known as Vyavahara kaal. The least period of a paryaya is only one samaya, while it can be medium  to large period forms.

The time taken for one pudgala paramanu to traverse from one Pradesh of Akash to another Pradesh at low speed is called as one samaya. Jaghanya Yukta Asamkhyat ( innumerable ) samayas constitute one Avali of time. Numerable Avali are known as one breath period. Seven breaths is one stoke, seven stokes is one love, 38 ½ love constitute one Ghadi (24 minutes), 2 ghadi is one muhurta (48 minutes). 30 muhurtas constitute one day-night (24 hours). 15 day-nights is one Paksha (fortnight). Two paksha is one month. Two months are one season. Three seasons are Ayan.Two Ayan are one year. Further units of time are Palyopam,  Sagar, Kalpa etc which are all Vyavahara kaal.

Now the numbers of past, future, present paryayas is stated:

Gatha 221: Out of paryayas of dravyas, the past paryayas are infinite. The future paryayas are infinite times of them. The present paryaya is one only. So all the paryayas together constitute the vyavahara kaal. In this way the dravyas were described.

Now the cause effect nature of dravyas is stated:

Gatha 222: Dravya in the form of past manifestation is causal and the resultant manifestation is effect form by nature.

Now amongst all the three period of the substance, the cause-effect relationship is defined:

Gatha 223: In conjunction with the past and later manifestations, the dravyas manifest in all the three periods of time at every samaya in cause-effect relationship form.

Meaning: The paryaya at present is the resultant manifestation of substance  at the past samaya in the causal form. In this manner all the paryayas should be understood. At every samaya there is cause-effect relationship.

Now substance is infinite dharma form, this is stated:

Gatha 224: All dravyas are infinitely infinite  with infinite paryayas in all the three periods of time. Hence Jinendra deva has described all substances to be Anekant  ( infinite dharma form) .

Now it is told that the substance of Anekant form is arth-kriya-kari ( causally efficient):

Gatha 225: The substance which is Anekant form – infinite dharma form, that only definitely manifests into work form. In the lok substances having several dharmas only are seen to be active.

Meaning: In the Lok , the substances are seen to have several dharmas of the form of permanent, transitory, etc. which make them causally efficient. Just as mud manifests into pot form work.  If the mud were always one permanent form or always transitory form then the pot etc. kind to acts would not be accomplished. Thus it should be known for all substances.

Continued…..