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…..