Seventeen Questions….06

 

Question 5

All the paryayas manifesting in the Dravya occur  in pre-ordained sequence only or non sequential manner also?

5.1. Answer: All the paryayas of Dravya occur in preordained sequence only. All the deeds occur depending upon attainment of swa-kaal (own time) only.

Kartikeya Anupreksha 321/323- The birth or death, or in other words happiness, unhappiness, sickness, poverty etc. which have been known to the omniscient of whichever Jiva, in whichever country, in whichever period of time, by whichever means, they shall definitely materialize for sure. That particular Jiva shall be in that country, in that period of time, with the same  means definitely. This cannot be prevented by Indra, Jinendra, Tirthankara himself. In this way the one who knows all the dravyas and their all paryayas to be like this definitely, he is Shuddha Samyak Drishti and the one who doubts is KuDrishti.

Kartikeya Anupreksha 230-  Dravya conjoined with immediately previous manifestation manifests in causal form (upadan cause form) and same Dravya incorporating immediately next manifestation manifests in deed form as a rule.

In this way all the paryayas of Dravya occur in predefined sequence only. Generation of deed in nonsequential manner is not possible in all the three periods of time.

Tattvartha Shloka Vartik- The jewel trio form manifestation of the Ayog Kevali at the last moment of his life, subsequent to which Moksha is attained is the prime cause (Upadan Karan) of Moksha,  from  aspect of Nishchaya naya.

In this way, at every samaya the preordained deed only is produced and its Upadan karan is also preordained.

Counter Question 2 : In any Siddhant Granth all the paryayas have not been stated to be occurring in preordained sequence. Nowhere there is a mention of Kram Baddha Paryaya.

The Gathas that you have quoted were written by the author for averting worship of false Deva etc. carried out by people to prevent death etc. When Samyak Drishti has belief in Anekant then how can he be preached the Ekant Niyativad ( one sided view of destiny) which has been denounced as Mithyatva?

In these Gathas the Samyak Drishti has contemplated that when Indra and Jinendra also cannot evade the karmas then how can other inferior Devas evade the effect of  your karmas?

Here against the Ekant Niyativad, the Shubha-ashubha karmas have been described as clear nimitta cause for the benefit-loss of jiva. It means that the benefit-loss of Jiva is not dependent upon the kaal merely but is dependent upon the fruition of Shubha-ashubha karmas in accordance with external reasons.

In 219^th Gatha the substances are said to have different kinds of capabilities. However the substances manifest in those deed forms only at the later moment for which Dravya, kshetra etc. form nimitta causes are available favourably. It means that the deed carried out by later paryaya is not predestined.

If Jiva cannot attain Avipak nirjara ( unscheduled shedding) of karmas by destroying their duration-intensity by means of his manifestations then Moksha would not exist and tapa would not lead to nirjara. In fact here it has been told that the karma paryaya which cannot be changed even by Jinendra, Indra, that paryaya can be  averted by jiva by means of his own purushartha.

Further such Ekant (one sided view) also does not exist that in accordance with previously bonded Ayu Karma,  at the predestined moment the Jivas definitely die, since omniscient has described  provision of Akaal mrityu ( unforeseen death) also.

Unforeseen death is also seen. Just as the mango is ripened prior to predestined period by means of techniques, in the same way the Ayu can be expired by means of Udeerana (premature fruition) prior to predestined death.

By means of his own Purushartha the jiva, acquiring internal and external favourable nimitta causes, attaining nirjara of karmas attains salvation . Therefore the moments of karma nirjara and salvation from karmas are not predestined.

In this way the worldly jiva has paryayas of both types which are niyat(predestined) as well as aniyat (unscheduled).

Even with fixation of  Prakriti(nature), Sthiti (duration), Anubhag (intensity) upon karma bondage, on account of internal-external nimitta causes the accrued Dravya karmas undergo Utkarshan ( increase), Apakarshan ( decrease), Sankraman  (conversion), udeerana (premature fruition) form changes  in their Prakriti, sthiti, anubhag. This establishes that the paryaya of bonded karmas can both be niyat (scheduled) as well as Aniyat (unscheduled). King Shrenik reduced his Ayu of 33000 Sagar by means of his own efforts to 84000 years.

From Jaya Dhavla 1/289 , two things get established-

1) The deed occurs in accordance with the nimitta - upadan causes only. It does not take place in accordance with some destiny or Keval Gyan.

2) The result of Dravya karma is also changeable therefore it is not predestined.

The moment a paryaya occurs, that surely is its swa-kaal (own time) however the swa-kaal of that paryaya is not predestined in Ekant form. The reason is that the deed is not carried out by the Upadan reasons only but for that to happen the activities of nimitta causes also are compulsorily required. Any swa-para-pratyaya paryaya does not happen without nimitta causes.

The activities of nimitta reasons are destined in accordance with Kaal only, such Ekant does not exist. For the completion of a deed whenever  favourable reasons are available in sequential order or in nonsequential order, then only in accordance with the activities of the nimitta causes the deed would be carried out in sequential or non sequential order.

This establishes that culmination of a deed is in accordance with the activities of nimitta causes.

With respect to Keval Gyan- The sequential non sequential paryayas of substances manifesting in accordance with the available sequential non-sequential nimitta and Upadan reasons are reflected in Keval Gyan in the same sequential non sequential form.

 In this way with respect to sequential, non sequential order of the paryaya there is no Ekant principle but Anekant applies.

5.2. Answer: In the counter question 2, the subjects have been classified as follows-

(1) 3 Gathas of Swamy Kartikeya Anupreksha.

(2) Unscheduled divine sermon.

(3) Unscheduled time of Nirjara and Salvation

(4) Aniyat (un scheduled) guna-paryaya

(5) sequential-non sequential manifestation

(6) Aniyat paryaya of Dravya karma

(7) Nimitta-Upadan causes

These are discussed  here –

(1)  3 Gathas of Swamy Kartikeya Anupreksha-  In Gatha 323 it has been stated “ The one who knows and believes all Dravyas- Jiva-Pudgala-Dharma-Adharma-Akash-Kaal and all their paryayas really  in accordance with the Agam of omniscient, he is Shuddha Samyak Drishti. The one against it is Mithya Drishti.

This statement has been made from aspect of Nishchaya (Real) naya with primacy of Upadan. Conversely from this it can also be known that in Agam where the mention of Akaal Mrityu (unforeseen death) etc. is made , it is carried out from aspect of Vyavahara naya (upacharita naya) only.

From these gathas deriving such a meaning that ‘ it has been stated to enlighten someone who is worshipping specific Devi/Deva for preventing death’ – it is incorrect. Here mere bhavna of SamyakDrishti has not been stated but the reality itself has been described.

In this way the Gathas 321-322 do not express mere feelings – here the Siddhant has been laid down that nobody can do good or bad of anyone. All activities transpire in accordance with own karmas.

In every substance at every moment there is a Dravya-paryaya form capability which is called as Nishchaya Upadan and in accordance with  it only the deed is carried out. If it is so believed that the deeds are carried out in accordance with the availability of external nimitta, then who can prevent Siddhas to become worldly who have Vaibhavik ( non natural ) capability present even in this state and external nimittas are present in the Lok everywhere? The Siddhant itself gets dispelled that only with the manifestation of Jivas in raga-dwesha form, with their nimitta the Dravya karmas get bonded. Then we shall have to accept that even if someone carried out cruel manifestations pertaining to taking birth in 7^th Narak but if the external nimittas are pertaining to Deva Gati then instead of bonding Narak Gati he shall bond with Deva Gati.  When it is accepted that the karya(deed) occurs in accordance with external nimittas, then the dictum of the Agam that certain types of manifestations only result in specific types of bandh becomes haywire.

When the Nishchaya Upadan is present ready to engage in deed then the nimittas are also present accordingly. This too is decreed. In rules Anekant cannot be applied. Otherwise in Dravyas, the permanence, which is accepted from aspect of Samanya (general) and transitoriness from aspect of Paryaya, such Anekant would not be applicable. Instead it would have to be accepted that Dravya (samanya) with respect to itself is permanent in certain aspect and transitory in some other aspect. (which is untrue).

At the moment that the Upadan manifests in karan-karya (causal-deed) form, at that moment does the nimitta cause engage in generating own paryaya being Updan itself or does it engage in performing the business of the Upadan for which it is nimitta? If both carried out their own deeds at that moment together then how can such a rule be framed that in accordance with nimitta the upadan has to manifest?

Hence accepting this only is right that with respect to the deed of the upadan, all those dravyas whose specific paryayas are described as nimitta, they engage in their own deeds individually. No one performs deeds of others, but all those dravyas have capability of manifesting at that moment in Dravya-paryaya Updan form. All of them manifest independently in accordance with the requirement of the Updan. Merely upon observing the external pervasion between the upadan and nimitta their nimitta-naimittik relationship has been accepted. Such acceptance is in accordance with Agam.

Any narration should be understood after applying specific aspect of the naya with respect to which it has been stated and derive the intended Praman form meaning. This is the proper way of deriving meaning of shastras.

The narration can be of three forms – from aspect of Praman, from aspect of  Nishchaya naya and from aspect of Vyavahara naya. Therefore suitable meaning should be derived applying the applicable naya.

In the Gathas 321-322 the narration is primarily from aspect of Nishchaya naya hence it is inappropriate to narrate them in accordance with own desire.

Padma Puran- Whatever has to be attained in whichever kaal, in whatever quantity due to whatever reason by the Jiva, that jiva definitely attains the same in that kaal , in the same quantity due to the same reason.

Bhai Bhagwati das - whatever has been observed by Veetrag (omniscient), it occurs accordingly. It can never be unforeseen, then why are you restless?

All these statements above are from aspect of Nishchaya Naya.

Generally we talk about Purushartha but its success is accepted by carrying out deed of another Dravya which is impossible to perform as such. The worldly jiva has imagined the real purushartha to be activity carried out in accordance with vikalpa. But the worldly jiva, without presence of destiny, in spite of having several assisting factors, in incapable of carrying out the deed. 

The duration of Ayu-bondage  carried out in the previously bonded  Ayu Karma cannot be enhanced while it is in fruition, however its Nishek sthiti ( duration of karma molecules) can undergo decrement. The ayu karma of certain jivas (Devas, Naraki, Bhog Bhoomi) is exception to this rule  wherein their Nishek Sthiti cannot undergo decrement. This rule has been stated in Tattvartha sutra (2/52). Now we have to consider that whether this is a Nishchaya statement or has been stated in Vyavahara form for informing about specific nimittas. (Bhavartha – the point to be decided is whether the Ayu is uncertain i.e. Akaal Maran really exists or whether it is told in Vyavahara sense only. The rival group believes that it is Nishchaya statement. )

After death, the jiva undergoes next birth within 1st, 2nd, 3rd, or 4th samaya definitely with the intervening period being spent in Vigrah gati. Now if a jiva undergoes akaal maran (unforeseen death) then where would that jiva go and take birth? There is no specific rule pertaining to them. One undergoing akaal maran cannot say that his birth place is preordained, nor can they say that the necessary nimittas of womb etc. are ready for them to take birth. In such a situation they shall have to take akaal birth ( unforeseen birth) wherein it is not definite where the jiva would take birth. The Aanupoorvi, gati etc. karmas are insentient who do not know that under such uncertain conditions where the jiva has to be carried. But when in the Lok, the Gati-Agati (departure-arrival) etc. in all four Gati have definite system then such a situation is imaginary only. This proves that the statement of Akaal Maran should be accepted from aspect of Vyavahara naya only and not real.

Continued…….