(7) Uncertain time of fruiton of karmas-
The above
described Praman supports Aniyat paryaya. Phoolchand ji writes – undergoing 33
sagar of ayu in Narak, on account of intensity of ashubha nimittas there, the
Shubha karmas existent within the entity keep manifesting in ashubha form. Opposite
to it, in Deva Gati the ashubha karmas
keep manifesting in Shubha form.
Upon
completion of sthiti of Nidhatti and Nikachit karmas, if the Dravya, kshetra,
kaal are not available favourable for their fruition, then upon fruition they
also become forced to give result in
different category form nature rather than their own nature form.
In this way
the fruition of karma is not Niyat but Aniyat.
Pragbhava of
pot, pan etc. are present in the mud. Now if the Dravya, kshetra, kaal and
bhava are available favourable to the generation of pot, then the destruction
of Pragbhava would be of a certain type and if the Dravya, kshetra, kaal and
bhava are favourable to the generation of pan then the destruction of pragbhava
would be of a different type.
Your
statement that “ it does not imply that if Upadan is present and if Nimitta is
not present, then deed would not be accomplished – deriving such meaning is not
appropriate” - it is not as per the intent of Agam.
The
intent of Agam is that any swa-para-pratyaya deed is carried out with
conjunction of both Upadan and nimitta causes. Its meaning is that Upadan
manifests in deed form and Nimitta assists in the deed form manifestation of
Upadan. The intent
of Agam is this also that within Upadan, similar to Swa-Pratyaya deed, the
Swa-para-pratyaya deed also keeps manifesting at every samaya. The reason is
that the nature of Upadan of manifesting is established by nature and there is
no obstruction to availability of yoga of nimittas at every samaya in the Agam.
In the deed form manifestation of Upadan, the extraordinary nature observed
by the Lok is contributed by the nimitta towards the Upadan only. In the
manifestation of soul, anger etc. form attitude would be produced with the
presence of anger karma as nimitta only.
Any
manifestation of any substance does not happen outside the predefined nature of
that substance. Either it shall be Swa-pratyaya or it would be
swa-para-pratyaya. Swa-pratyaya would be generated at every moment in
sequential order. But your assertion that the manifestation of
swa-para-pratyaya of the substance also occurs in predefined order is against
declaration of Agam which says that its can be in niyat (predefined) order as
well as Aniyat (undefined) order. This is so since the availability of Nimittas
is not predefined – it occurs in two ways – one is Visrasa ( suddenly or
naturally) and second Prayogik ( with efforts of person). The conjunction of
both types of nimittas is observed in predefined as well as undefined order.
In the
absence of nimitta the deed gets stopped, just as motor does not move without
using Petrol.
Beyond the
Lokakash due to absence of Dharmastikaya nimitta, the upward movement of
liberated souls does not occur.
Taking
shelter of omniscience, if someone attempts to be free of purushartha in
accumulating the suitable means for generation of deeds, then surely he becomes
Mithya Drishti.
Keep
faith towards the Omniscient and have belief in his knowledge and sermons also
but motivate yourself to accomplish your own deeds from him. Try to improve
your this lok and next lok and attempt to attain Moksha.
This is
definite that purushartha of every person keeps occurring in accordance with
his Sankalpa (resolution) and activities. That would not be stopped till he
attains knower and seer state. Therefore he should accumulate the internal and
external means for accomplishing favourable results for self.
Just
because every jiva starts believing self to be knower-seer, then just by that
alone can he become knower-seer? It is true that being knower-seer alone is his nature. The
jivas have been preached to carry out purushartha so that they could attain
knower-seer state. For this the right means is identifying the external and
internal means favourable for the same, adopting them and they alone be
preached to the human beings.
The
pervasiveness of Updan and nimitta described by you is wrong. It is not that
the moment the deed has to be accomplished, at that moment the suitable
nimittas would be available accordingly only. But it is this way – If Updan
convolves with favourable nimitta then
deed shall be performed and if nimitta convolves with favourable Upadan then
also the deed shall be accomplished.
The
regulator of the deed is not just its previous paryaya alone, but the nimitta
materials which are present at that moment along with it are also regulators.
Further the absence of obstructing causes also would be regulators.
We wish to
clarify that a specific substance manifesting in the form of paryaya a moment a
priori to the deed does not have only a specific eligibility alone, but in that
substance at that moment also several eligibilities are ready for manifesting
in the deed form in next moment. Only that eligibility would manifest in deed
form for which the suitable favourable materials are completely existent and
the obstructive causes are absent.
Your
statement is incorrect that “ if the arrangement of deed were dependent upon
nimitta then the assertion that Dravya has nature of Utpad-vyaya-dhrovya would
not have been possible.” This is also not correct that “ is it so that some
Dravya did not find suitable nimitta at some time and therefore it did not
carry out its deed at that samaya”.
The meaning
of Upadan is that the substance which accepts or carries out manifestation. The
meaning of nimitta is the friendly substance which assists the manifesting
substance like oil in manifestation.
You have
quoted the verse of Pandit Banarasidas –
‘ Nature of
substance, fruition of past (nimitta), Nishchaya (Upadan), purushartha (effort)
and kaal – these five are reasons. In association of them the deed gets
accomplished. Taking sides with anyone alone is Mithyatva and accepting the
deed in coexistence of all is Moksha Marg’.
Further you
say that – ‘ In Gommatsar karma kand kaal, Ishwara (nimitta), Atma (soul),
Niyati (destiny) and swabhava(nature) , these five ekants have been described
with the same objective.
If both of
them are joined together then in your view it would be as follows-
In this if
your purport with soul is purushartha and Niyati is Upadan then both can be
combined in equal form as follows-
Gommatsar
Karma kand Pandit
Banarsidasji’s verse
Kaal Kaal
Ishwara (
Nimitta) Nimitta
(fruition of past)
Atma Purushartha
( effort)
Niyati Upadan
( Nishchaya)
Swabhava Swabhava
However
when you believe the Siddhant that “ all paryayas manifesting in dravyas occur
in predefined order only” or “ all the events transpire upon attainment of
swa-kaal only” then what is the necessity of conjunction of these five for
production of event in your view? If conjunction is essential then ‘ all the paryayas occur in
predefined order only’ or ‘ all events occur upon attainment of swa-kaal’ - these
beliefs do not have any validity.
You have not
clarified that these you believe to be Upacharita reasons or Anupacharita
reasons. In their context what is the view from aspects of Nishchaya and
Vyavahara naya, kindly clarify.
You have
stated that “ every deed of every Dravya is predefined from aspect of
conjunction of the above described five and does not happen in uncertain order-
accepting such Anekant only is Moksha Marg.”
The
definition of Anekant given by you is wrong. As per samaysar in one substance
alone, the highlighting of opposing dual capabilities defining its Vastutva
alone has been accepted as Anekant, then how shall it be implemented?
The
implication is that Vidhi (yes) and Nishedh (No) form two opposing dharmas have
been accepted for the substance. You
please tell us that in five samavayas ( togetherness) which two opposing
dharmas are existent in the substance of the form of ‘ occurs in predefined
order’ and ‘does not occur in uncertain order’.
Here only
one dharma is established to be existent in the substance, then how can it have
Anekant-ness?
In Gommatsar
karma kand the meaning of Ishwara as nimitta and in Pandit Banarasidasji’s past
fruition as nimitta has been construed on which basis?
In Gommatsar
this view has not been there that those believing production of deed by means
of Ishwara etc. one each are Mithya Drishti and those believing the deed upon
conjunction of all these are Samyak Drishti.
This
statement is merely that which ParaSamayaVadi believes in production of deed
upon which basis.
5.3. Answer :
1. Rival
group accepts happening of each deed in their swa-kaal-
The rival
group has accepted based upon the
Pramans of 5 Agams that ‘ every deed occurs in swa-kaal only’ their words are
as follows-
We accept that Jinendra deva knows the time of
generation of each event by means of Keval Gyan. The reason is that Keval Gyan has been accepted to
have capability of knowing all the paryayas pertaining to all the three periods
of time of all the substances of the world simultaneously by Jain Sanskriti. On
the same basis we also believe that the production of every event occurs at the
same time which is being reflected in the knowledge of Keval Gyani jiva as the
time of its occurrence.
2.
Keval Gyan is knower but not instigator –
Further they
have this indicated that – “ But the generation of any event does not occur
at any specific kaal on the basis that
it is being reflected in the knowledge
of the omniscient; since the task of omniscience is merely to know the state of
the substance at any specific time but the occurrence of that event is not the
task of omniscience. “
So this
statement being in accordance with the tradition of Agam, is acceptable but we
would like to add- “ just
as Keval Gyan knows the event occurring at any specific time, as it is, in the
same way it also knows the causal agencies for the same. “
3.
Samavaya of five is acceptable in Karak Sakalya –
We have not
stated that the cause of event generation is only swakaal since it is not so.
Generation of each event occurs at its own swakaal by the influence of its own
karak sakalya (conjunction of predicates). Thus it should be understood. Just
as Upadan-nimitta agencies have been accepted in the event generation , in the
same way the swakaal is also given importance of being indispensable part of
the same agency.
Jain Tattva
Mimamsa – It is general
rule that for the generation of any event these five causal agencies occur as a
rule- Swabhava, purushartha, kaal, Niyati and karma ( state of other substance).
Here swabhava implies own capability of Dravya or Nitya Upadan , purushartha
implies its power-veerya, kaal implies its own swakaal, Niyati implies capable
Upadan or primacy of Nishchaya and karma implies nimitta.
In Gommatsar
karma kand five types of Ekantvadies are described. Its purport is this much
only that the one who accepts any one to be the cause of event , he is Mithya
Drishti and the one who accepts the conjunction of all five for the generation
of event, he is Samyak Drishti.
In Ashta
Sahastri also it is written that- in accordance with the Bhavitavyata (destiny)
of a jiva, his intellect also functions the same way. He makes efforts in
accordance with the same and he gets support also accordingly.
What is Bhavitavyata ? The capable Upadan shakti
of jiva only is called as Bhavitavyata. The one which is eligible to happen is
called as Bhavitavya and its bhava is called Bhavitavyata. The one which we describe as
capability , it is named as Bhavitavyata otherwise. The capable Upadan shakti
of Dravya is capable of being manifested into event form , hence capable Upadan
shakti, bhavitavyata and eligibility – all three denote the same meaning.
We do not
accept at any time that just by swakaal alone the event gets generated.
4. The
real meaning of Alanghya Shakti-
The real meaning of the term ‘Alanghya Shakti’
as per Bhatta Akalank Deo is that in
accordance with Bhavitavyata i.e. in accordance with paryaya shakti equipped
Dravya shakti, at that moment, in accordance with that only desire to carry out
deed arises. The activities are also in accordance and nimittas also are
available accordingly. The deed is never carried out beyond the capabilities of
Dravya nature.
5. In
every deed the internal and external commodities provide
acceptance-
Every moment,
in whichever deed is performed, the concurrence
of internal and external materials is a must. In this swakaal, bhavitavyata
etc. all get included. The
primacy and non primacy of any reason is in description but not in the deed.
With respect to the deed which ever reason is applicable, it is necessary for
it to be present in that form whether in Upacharita or Anupacharita form.
Then only the completeness of internal and external reasons can be considered
to be available.
With respect
to any deed any reason cannot have primacy or non primacy. Just as other
nimittas are considered as reasons, in the same way it is right to consider
kaal as reason.
Now, here
this point has to be considered that if there are any deeds which are produced by only internal (Upadan)
reasons; since the rival group has written that those deeds which are
produced only by internal reason- Upadan reason only. In them only internal
reason is prime. On this subject it is discussed further-
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