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…..