Samaysar Natak ….15

 

Chapter XI- Syadvad Dwar

Promise of Swamy Amritchandra Muni

1-2. This is a deep granth of spirituality  which can be understood by very few. If a Syadvad adhikar is incorporated in it then this granth would become even more  beautiful. In other words, the created granth by Kunda Kunda Swamy is like a temple and if the description of syadvad were incorporated then it would be adorned like a kalash (pot). With such thoughts swamy Amrit Chandra has created the nectar form words.  

Further

3-4. Swamy KundaKundacharya in this Natak Granth has described the nature of Jiva-Ajiva dravyas. Now I describe the Sayadvad, naya, Sadhya- Sadhak ( objective-means) adhikar. (4). The Sadhya (objective) form Moksha state and Sadhak (means) form Moksha Marg are being narrated just as for obtaining ghee one churns the milk.

Meaning: Just as with churning milk one attains the objective of ghee substance, in the same way by adopting Moksha Marg one attains Moksha. Moksha Marg is means and Moksha substance is  goal. Without means the goal cannot be attained, hence both means form Moksha Marg and goal form Moksha are being described.

5-7. Swamy Amrit Chandra tells in sweet words that listen to description of Syadvad. Someone says that jiva is there in the world, another says that Jiva is not there. (5). Someone tells Jive to have one form and someone tells it to have several forms. Someone says jiva is transitory and some call him permanent. (6). In this way there are several nayas which do not mix with each other and are opposite of each other. The one which balances all the nayas is syadvad.

Meaning: Some call Jiva substance to be existence form and some call Jiva substance to be non existence form. Advait people call Jiva to be one Bramha form, Naiyayiks call jiva to have several forms. Bauddha followers call Jiva to be transitory. Samkhya followers call jiva to be permanent. All these are contrary to each other and do not have agreement. But Syadvad balances all the nayas without disagreement.

Syadvad takes one across worldly ocean

8. I describe the Syadvad Adhikar which is root principle of Jain faith. With its knowledge the people of the world cross the worldly ocean.

Doubt of disciple with respect to collection of nayas and explanation of Guru

9. The disciple enquires that O Swamy! The Jiva in the world is independent or dependent? Jiva is one or many? Jiva is always there or sometimes not there in the world? Jiva is indestructible or destructible? Shri Guru says that if you observe from aspect of dravya then jiva is always there, independent, one and indestructible. If observed from aspect of paryaya then jiva is dependent, transitory, several form, destructible. So according to the aspect in which is stated, it should be understood.

Meaning : When pure karma free state of jiva is observed then he is independent. When his karma controlled state is considered then he is dependent. From aspect of characteristics all jiva dravyas are one although from aspect of numbers they are several. Jiva was, Jiva is, Jiva will be there, from this aspect jiva is always there. Jiva goes from one gati to another gati hence he is not existent in same gati for ever. Jiva substance never gets destroyed hence he is indestructible. He manifests at every moment hence he is transitory.

The substance from aspect of own foursome is existent form and from aspect of other’s foursome is non existent form

10. Dravya, kshetra (place), kaal, bhava these four exist in the substance only, hence with respect to own foursome i.e. own dravya, own kshetra, own kaal and own bhava the thing is existent. Other’s foursome i.e. with respect to other’s  dravya, other’s kshetra, other’s kaal, other’s bhava the thing is non existent. In this way the dravya is existent-non existent from aspect of Nishchaya. There division is known by means of dravya and paryaya. The substance is called as dravya, its area of existence as kshetra, its manifestation as kaal and the own nature is called as own bhava. In this way intelligently imagining the own foursome and other’s foursome is division of vyavahara naya.

Meaning: The gathering of qualities and paryayas are called substance which is named as dravya. The space occupied of the akash by the substance is its area of existence which is kshetra. The manifestation of substance i.e. changing from one paryaya to another is called as kaal. The own nature of substance is called as bhava. These four of dravya, kshetra, kaal, bhava are known as foursome of substance which is integral with the substance and never separated from it. For example - In the pot the gathering of guna-paryayas of touch, taste, dry, hard, colour etc. is dravya, the area occupied of akash i.e. the Pradesh of pot are its kshetra, the manifestations of qualities-paryayas of pot are kaal, capability to store water is its bhava. In the same way cloth is also a substance which has dravya, kshetra, kaal, bhava similar to pot. The dravya, kshetra, kaal, bhava of pot are in pot and not in cloth. Hence pot with respect to own dravya, kshetra, kaal, bhava is existent form and with respect to cloth’s dravya, kshetra, kaal, bhava, it is non existent . In the same way the cloth’s dravya, kshetra, kaal, bhava is existent in cloth. Hence cloth with respect to own dravya, kshetra, kaal, bhava is existent. The dravya, kshetra, kaal, bhava of cloth are non existent in pot  hence cloth is non existent in the dravya, kshetra, kaal, bhava of pot.

The seven divisions of syadvad

11. Existence, Non-existence, existence-non existence, indescribable, existence indescribable, non existence indescribable, existemce-non existence indescribable. Such seven divisions exist. This is how Syadvad believes it to be present in all the substances.

Meaning: The dravya is existence form from the aspects of own dravya, own kshetra, own kaal, own bhava -these foursome. From aspect of other dravya’s foursome i.e. other dravya, other kshetra, other kaal, other bhava the dravya is non existence form, i.e. it is not same as other one. Described together sequentially from aspect of own and other’s foursome the dravya is existence-non existence form in all the three periods of time i.e. it is like self but not like other. However together from aspect of self and other’s foursome the dravya cannot be described simultaneously hence it is indescribable. From the aspect of own foursome and from the aspect of own-other’s foursome simultaneously the dravya is existence form but is indescribable. The same dravya from aspect of other’s foursome and from the aspect of own-other’s foursome simultaneously the dravya is non existent but is indescribable. The same dravya from aspect of own foursome  and other’s foursome and from the aspect of own-other’s foursome simultaneously the dravya is existence-non existence but is indescribable . Just as- a person is called father from aspect of son. Same person from aspect of his father is called son. The same person from aspect of uncle is called Nephew and from the aspect of nephew is called uncle. From aspect of wife he is called husband, from aspect of sister he is called brother. Same person from aspect of enemy he is called opponent and from aspect of friend he is called associate. In this way the same person is called differently from different aspects having several relations. In the same way the same dravya is described by means of seven divisions. Further details of the same should be studied from other Jain scriptures.

Fourteen Naya divisions of Ekant (singular) followers

12. (1) Gyeya (2) All pervasive (3) Several gyan (4) Image of gyeya (5) Gyeya Kaal (6) Gyan form dravya (7) Gyeya kshetra form gyan (8) Jiva non existent (9) Jiva destructible (10) Birth of Jiva (11) Soul non conscious (12) division of existence (13) transitory (14) Non knower. Such fourteen nayas exist. So if someone believes only one naya and discard the remaining, he is Mithya Drishti having ekant (singular) view point.

Meaning: (1) Gyeya – one view is that gyan is due to gyeya.

(2) All pervasive- One view is that soul is all pervasive in the three loks.

(3) Several Gyan- One view is that since gyeya are several hence gyan is also several.

(4) Image of gyeya- One view is that gyeya is reflected in the gyan.

(5) Gyeya Kaal- One view is that so long as gyeya is there gyan exists and with destruction of gyeya the gyan also gets destroyed.

(6) Gyan form dravya- One view is that all dravyas are not different from Bramha hence all substances are gyan form.

(7) Gyeya kshetra form gyan- One view is that gyan is equivalent to kshetra of gyeya and not beyond it.

(8) Jiva non existent- One view is that jiva substance does not exist at all.

(9) Jiva destructible- One view is that with the destruction of body the jiva also gets destroyed.

(10) Birth of Jiva- One view is that with the birth of body the jiva takes birth.

(11) Soul non conscious- One view is that soul is non conscious since gyan is non conscious.

(12) Division of existence- One view is that soul is division of supreme existence or Bramha existence.

(13) Transitory- One view is that Jiva always manifests hence he is transitory.

(14) Non knower- One view is that soul does not have capability to know hence he is non knower.

Clarification of First view and its refutation

13. Some ignorant ( Mimansak etc. ) say that if the wall is cleaned first and then the painting is drawn then the painting appears well and if the wall is bad then the painting also appears unclear. In the same way the root cause for gyan are gyeya of the form of pot & pans etc. According to them the gyan form deed is carried out hence it is clear that cause for gyan is gyeya. Upon this the Syadvadi Gyani addresses that the nature of a thing is according to the substance. Gyan and Gyeya are different substances. From aspect of Nishchaya naya cause and effect both are in the same substance. Therefore Gyeya cannot be cause for gyan.  Hence your view is correct only from aspect of Vyavahara naya.

Clarification of second view and its refutation

14. Some ignorant (Naiyayik etc) believe the soul substance to be equivalent to size of three loks believing gyan to be all pervasive in lokalok. Hence believing self to be all pervasive they behave uncontrollably and being intoxicated with pride they believe others to be fools; they do not even talk with others and say that only their faith is the true faith in the world. To them the Syadvadi Gyani say that Jiva is different from the world but his knowledge spreads through out the three loks hence you have the pride of being Ishwara. But the substance always remains distinct from all other substances other than self hence from aspect of Nishchaya  all are implicit in Syadvad.

Clarification of third view and its refutation

15. Different strangeness appear in gyan on account of manifesting in shapes of infinite gyeya substances. Considering them some animal form agyanis say that gyan is several and believing such ekant view they quarrel with others. To remove such agyan syadvadi gyanis say that gyan is unfathomable, deep and unlimited. Its nature is knowing hence although from aspect of paryaya it is several, even then from aspect of dravya it is one only.

Clarification of fourth view and its refutation

16. Some agyanis say that shape of gyeya is reflected in gyan which is a blemish of the gyan. When cleansed with dhyan form water then the gyan becomes clean as pure gyan in Nirakar (shapeless) form.  To them the Syadvadi gyanis say that such is the nature of gyan that shape of gyeya is reflected in the gyan and how can it be banished? Just as in the mirror different objects are reflected even then the  mirror remains clean only and does not get corrupted.

Clarification of fifth view and its refutation

17. Some Agyanis say that the manifestation of gyan is in accordance with the shape of gyeya hence so long as gyeya is existent , till then gyan is existent. With the destruction of gyeya the gyan also gets destroyed. In this way their hearts are corrupted with Mithyatva. To them the ones with differentiating knowledge  reveal from experience that just as an artist adopts different disguises, in the same way one gyan adopts different gyeya forms in different paryayas. In reality gyan is nirvikalpa and permanent substance which does not enter the gyeya hence there is no oneness of gyan and gyeya.

Clarification of sixth view and its refutation

18. Some Bramha Advaitvadi fools say that dharma-adhram-akash-kaal-pudgala and jiva, all this world itself is my form i.e. all dravya forms are Bramha. They do not know their own nature and believe other substances to be own soul. In this way by accruing karmas at different times they soil their own natures. But Samyak Gyani jivas experience pure soul hence at every moment they eliminate the affection towards other substances  and thus traverse the Moksha Marg.

Clarification of seventh view and its refutation

19. Some fools say that according to the kshetra (space)  of the gyeya the gyan also has the same kshetra(space) and it is not more or less. In this way they believe the gyan to be pervasive within the other kshetra being one with the gyeya substance. It must be said that such is the effect of Mithyatva that they did not realise the nature of soul. To them the Syadvadi Jains say that the gyan is of the size of the soul existence and does not become one with pots &pans form gyeya substances. Gyan is the crown of the world and within its illumination different gyeyas are highlighted even then their existences are different.

Clarification of eighth view and its refutation

20. Some other  believers of zero i.e. Atheists say that with the destruction of gyeya the gyan would get destroyed. Gyan is nature of jiva hence with the destruction of gyan the destruction of jiva is certain. Therefore under these conditions how can life be supported. Hence to ensure permanence of jiva,  the absence of manifestation of Gyan in gyeya form  should be accepted. To them the truthful Gyanis say that O Brother! You do not get perturbed. Being detached from gyeya, you believe it to be different from gyan, and establishing the knowing capability of gyan, you practice experiencing. Thus getting rid of karma bondage enjoy the nectar of pure bliss form.

Clarification of ninth view and its refutation

21. Some foolish Charvaks say that body and jiva together form a mass. Hence when body gets destroyed then the Jiva also would get destroyed. Just as with the destruction of tree its shadow also vanishes, in the same way with the destruction of body the jiva also would be destroyed.  It is like the deception of conjurer wherein  the soul of jiva like the flame of a lamp would merge with  the body and would not take any more body form. Upon this the Samyak Gyanis say that the jiva substance is always different from the body. Hence upon attainment of suitable kaal, he would give up attachment towards other substances and taking recourse to own soul substance , getting immersed in the same, he would purify himself on his own .

Further

22. Just as a snake does not get destroyed by shedding its skin , in the same way with the destruction of body the jiva substance does not get destroyed.

Clarification of tenth view and its refutation

23. Some fools say that earlier jiva was non existent. With the conjunction of five tattvas of the form of earth, water, fire, air and akash, the body was generated along with gyan shakti form jiva. So long as the body is existent the jiva remains, and with destruction of body the flame of soul merges with the  flame. Upon this the Samyak Gyani says that the Jiva substance has been associated with body since eternal times, he is not born new, nor does he get destroyed with the destruction of body. Upon getting the right opportunity he would attain pure gyan , then relinquishing the oneness with other substances he would attain own soul nature and destroying eight karmas he would attain Nirvana state.

Clarification of eleventh view and its refutation

24. Some other adamants say that the gyan manifests according to the shape of the gyeya and the manifestation of shape is unreal (since manifestation changes as the gyeya changes) therefore consciousness is also unreal.  In this way with the destruction of gyeya the consciousness also gets destroyed, hence in my belief the soul is always non conscious. Upon this the Syadvadi Gyanis say that gyan by nature is indestructible, it manifests into the form of gyeya but is different from gyeya. If you believe gyan and consciousness to be destroyed then soul existence would not remain. Therefore accepting jiva tattva to be comprising of gyan chetna is samyak gyan.

Clarification of twelfth view and its refutation

25. Some fools say that in one body the waves of conscious, non-conscious substances arise. Out of them the ones which cause yoga form waves make the jiva manifests in yogi form. On the other hand the waves which are of the form of enjoyments, make the jiva manifests in enjoyments forms as enjoyer. In this manner according to the divisions of gyeya form kriya, the  jiva has that many forms generated in the body. Thus the soul has infinite divisions in this manner according to those of gyeya. To them Samyak Gyani says that in one body there is one jiva only and in accordance with the manifestation of its gyan quality, infinite bhava form divisions are generated. This jiva is distinct from the body , associated with karmas and always characterised by generation-destruction-permanence.

Clarification of thirteenth view and its refutation

26. Some Baudhha followers of transitory philosophy say that in one body one jiva takes birth and dies. The moment new jiva takes birth, in the previous moment the jiva was different. To them the Syadvadis say that just as water is a substance in which several waves are generated (but the substance remains same), in the same way the soul substance takes different forms due to its qualities and paryayas, but from aspect of Nishchaya naya it remains one only.

Clarification of fourteenth view and its refutation

27. Some other agyanis say that so long as gyan has knowing capability, till then that gyan is called impure in the world. The implication is that the knowing capability is a flaw of the gyan. When that knowing capability is destroyed at some time, then gyan becomes nirvikalpa and pure. To them Samyak Gyani says that such a thing is not experienced. Just as sun cannot exist without illumination , in the same way gyan cannot be there without knowing capability. Therefore your view is contradicted by direct praman.

28-29. In this way for realisation of soul, syadvad only is capable. By listening to its words and studying even agyani people become Pandits. (29). With Syadvad the nature of soul is realised hence this knowledge is very powerful , means for Moksha, devoid of  hindrance of inference-praman, indestructible. This cannot be refuted by any type of litigators.

Summary of chapter XI

Out of several important principles of Jain dharma, Syadvad is prime. The glory of Jain dharma is mainly due to Syadvad. This syadvad is like Sudarshan chakra to demolish other dharmas. The mystery of this syadvad is not difficult to understand but it is deep. It is so deep that even Swamy Shankaracharya and Swamy Dayanand Saraswati type non Jain Vidwans also could not understand it and they refuted syadvad by wrong logic to belittle Jain dharma. Not only this several modern scholars also claim this dharma to be atheist.

The substance has several dharmas which cannot be described together since words do not have the capability to describe several dharmas at the same time. Hence statements are made by making one dharma as prime and remaining dharmas as secondary. It is stated in Swamy Kartikeya Anupreksha:

From the aspect a dharma which has been described, that dharma, the word which defines that dharma and the gyan which knows that dharma, these three are nayas. (K.K.Anupreksha 264)

Our daily dealing also incorporate nayas. Just as when someone is facing death then he is encouraged by telling that Jiva is permanent, Jiva does not die, the body is related to jiva like garment, hence body has to be changed like garment. Neither the jiva takes birth nor dies. He does not have any relation with wealth, children, family etc. All this is said from the aspect of permanent nature of jiva substance . Later when he dies then his relatives are addressed telling that the world is transitory. Whoever takes birth, he surely dies, the changing of paryayas is the nature of jiva. This statement is made keeping an eye on the transitory nature of substances. Kunda Kund swamy has clarified this subject quite well in Panchastikaya. He has said that Jiva has chetna, upayoga etc. qualities, human, narak etc. paryayas. When some jiva goes from manushya to deva paryaya then the manushya paryaya is expended and the deva paryaya is generated. However the jiva is neither born nor dead. This is his permanent dharma. This only is known as Utpad-vyaya-dhrovya (generation-destruction-permanence) (K.K.Anuprekhsa 265)

That jiva only takes birth who dies. By nature jiva has not been destroyed, nor generated from aspect of nishchaya. He is always same form. Then who is born and who has died? Paryaya only is generated and paryaya only is destroyed. Just as Deva paryaya is generated and Manushya paryaya has destroyed. This is generation-destruction of paryaya. Know the jiva to be permanent. (panchastikaya 38)

From aspect of Paryayarthika naya transmigrating in this Panch Paravartan form world, this soul generates Deva etc. paryayas, destroys Manushya etc, paryayas, and starts destruction of existing deva etc. paryayas and starts generation of manushya etc. paryayas which are not present. ( Panchastikaya 21)

It should be borne in mind that when the naya statement is made with certain aspect then only it is called sunaya (right naya). If the statement is without aspect then it is not naya but kunaya( wrong naya). It is also said –

When naya are made with certain aspect then they are sunaya. When they are accepted without aspect then they are durnaya . Sunaya establishes all vyavahara.

Other faiths by giving importance to just one dharma only of jiva substance have become deluded. Hence in jain dharma they are called Deluded. In this chapter fourteen types of beliefs are addressed and accepting each of their dharma the syadvad is strengthened.

Continued……