Seventeen Questions…10

 6. The arrangement of karta-karma from aspect of Nishchaya naya-

The characteristics of six dravyas is ‘existence’- which by nature is of the form of Utpad-vyaya-dhrovya. Every Dravya at every moment, within its own Dravya nature, manifests in utpad-vyaya paryaya form by nature. Hence considering from aspect of cause-effect, it Is itself  karta of each of the paryayas and itself is the karma. Neither anyone else is its karta nor anything else is its karma. This is from aspect of Nishchaya naya. The same is described as ‘real’ in Agam. With this word it is implied as the ‘truth form’.

In such descriptions where indivisibility is the subject then it is described as that of Nishchaya naya of the Dravyarthika form. When divisions are considered from aspects of karta-karma , then the same is described as that of Paryayarthika Nishchaya naya. This description is the real description from aspect of one Dravya, hence considering from divisions aspect there is vyavahara of karta with respect to karma and karma with respect to karta, which is described as Sadbhoot Vyavahara.

Samaysar 310-311- The reason this soul has not been produced by anyone, it is not deed carried out by anyone and it does not produce any other one, therefore it is not cause for anyone also, since dependent upon karma the karta exists and dependent upon karta the karma exists, such is the rule; the establishment of karta-karma is not seen any other way.

Bhavartha – The manifestations of all dravyas are different. All are karta of their own manifestations. They are karta of them and those manifestations are their karmas. Definitely no one has karta-karma relationship with anyone else. For this reason jiva is karta of own manifestations and own manifestations are karma. In the same way the ajiva is karta of own manifestations and own manifestations are karma. In this way jiva is non-karta of other’s manifestations.

Therefore by accepting the form of every Dravya as self sufficient only, their vyavahara should be known as dependent upon each other.

Acharya Amrit Chadra- The one which manifests is karta; the manifestation is karma and the process is kriya. These three are not different from the substance.

This is the arrangement of karta-karma from aspect of Nishchaya.

7. Two questions and their solutions

It has to be now considered that in the context of two dravyas, the karta, karma relationship which has been described in the Agam;  can it be termed as Nishchaya and Sadbhoot Vyavahara in the above described way, or does it have any other purpose?

The second thing is that the rival group does not accept karta karma arrangement on the basis of two dravyas in the six order haani-vriddhi activities of all dravyas and accepts merely on the basis of one Dravya alone.  Here these two questions are analysed as follows-

(1) In every Dravya karta-karma etc. dharma are self established by nature e.g. in jiva Dravya or pudgala etc. Agam does not accept that in even one Dravya alone the nature of these dharmas are established with respect to each other. For this reason these dharmas are called as indifferent from own substance nature.

(2) Even then, by accepting karta dharma in one substance only, the question arises that whose karta ? In the same way by accepting karma dharma in one substance only the question arises that whose karma? Hence in agam their vyavahara has been described as relative to each other.

(3) The reality is that these karta etc. dharmas in every substance are self dependent hence dharmi and dharma have the same existence and therefore they are not available separately. For this reason they are indivisible and from aspect of name, characteristics, objective they are different. In the indifferent scenario jiva etc. dravyas are established as karta of own deeds by themselves. In the different scenario they are differentiated as means of their own deeds.

(4) All these statements in the indivisible scenario without considering from aspect of others and describing the nature of substance is called as Dravyarthika Nishchaya. In the divisible scenario with respect to those dharmas it is named as Paryayarthika Nishchaya. Although from aspect of dravyarthika nishchaya the paryayarthika naishchaya is also Vyavahara. Hence this vyavahara being sadbhoot is called as sadbhoot vyavahara.

(5) This is the reality. In the light of it, the arrangement of karta etc. between two dravyas which is available in Agam is now considered. It is well known that Nishchaya naya is dependent upon self (soul). In the light of this rule, the arrangement of karta etc. available between two dravyas can neither be considered real from aspect of Dravyarthika Nishchaya naya nor from aspect of paryayarthika nishchaya naya. Therefore the arrangement of karta etc. is established as unreal based upon two dravyas . Therefore the reason for its acceptance in Agam should be something else.

(6) The fact is that every Dravya is by nature Visrasa Utpad-vyaya-dhrovya form. In its manifestation at every moment, the differences observed within its own limits, that is in accordance with the Nishchaya Upadan form capability being done by self. At the same time it is generated with the availability of paryaya of another Dravya which is favourable to that manifestation. Hence the existence of manifestation of other Dravya in whose presence this manifestation takes place, it is treated as karta etc. nimitta form in Vyavahara sense.

Example- consider two paramanus of which one has two oily or two dry gunas (qualities) and second paramanu has four oily or four dry qualities. The manifestation of two guna paramanu into four guna form by associating with four guna paramanu is carried out by itself. It has not been generated by four guna paramanu. Even then in its presence, its own bandh form manifestation has been carried out by itself. Hence the Nishchaya karta of that manifestation is that two guna paramanu, even then the Vyavahara karta of the manifestation is described as four guna paramanu.

Here that two guna paramanu has kaal closeness with four guna paramanu, hence in this sutra , keeping this in mind, the four guna paramanu is called as the one causing manifestation of two guna paramanu. In reality both have generated their own manifestations independently. The reason of such Vyavahara is merely to indicate the kaal closeness  in which this manifestation has taken place. The same types of other events which occur in the lok, they also should be known as following the same rule.

(7) Another one or more than one dravya’s manifestations which occur favourable to the activities of another Dravya is called as Vyavahara reason.

This generates knowledge of three things clearly-

(i) Just as every deed has internal pervasiveness as a rule with its own nishchaya upadan form karta, in the same way in one or more than one paryayas of dravyas have external pervasiveness with the same which are treated as karta etc. in vyavahara sense. Since both have the same kaal, there is kaal closeness  and such an occasion keeps simply happening  Visrasa or by Prayog.

(ii) The activities of one or more than one dravyas in which Vyavahara of nimitta is carried out, those activities are different from the implied deed carried out at every moment.  It means that those substances which are called as Nimitta do not take part in the implied deed.

(iii) With the Upadan karta being engaged within its own deed, the activities of those one or more dravyas in which the Vyavahara of nimitta is carried out are favourable towards the activity. In other words, it can be inferred that at this moment this only is the capable Upadan karta of the deed.

(8) In this way every moment the simple association of Upadan and Nimitta keeps occurring favourable towards its deed and the applicable vibhava or swabhava form deeds of those dravyas keep happening. Thus in worldly state the jiva and in bonded state the vibhava form deeds of the pudgala keep occurring. And in swabhava state the swabhava form deeds of jiva, pudgala (in paramanu state) and dharma, adharma, akash and kaal keep happening.

In whichever deed is performed at any moment, in that the favourableness of Upadan from aspect of Nishchaya  and that of nimitta from aspect of vyavahara is observed. For this reason only the paryaya of other Dravya which is favourable towards the deed from aspect of vyavahara , in that the Vyavahara of nimitta is carried out. The implication is that those which are treated as nimitta in vyvahara sense, they are favourable to deed from aspect of vyavahara and the deed is favourable from aspect of vyavahara towards it.

(9) Now the question arises that those entities which are treated as Nimitta in Vyavahara sense, if they have to be necessarily favourable towards the deeds from aspect of vyavahara and the deeds have to be necessarily favourable towards them in Vyavahara sense, then how can the inactive dharma etc. dravyas and active water etc. substances  be nimitta for movement of jiva-pudgala etc. ? The explanation by Acharyas-

Doubt – If Dharma etc. dravyas are inactive then they cannot function as cause towards motion of jiva- pudgala etc. since active water etc. only have been observed to be nimitta for motion of fish etc.

Explanation- There is no anomaly. Since like eyes they are nimitta by presence only. Just as eyes are nimitta for knowing the colour, even then they are not nimitta for knowledge of colour for the insane person, in the same way it should be known clearly.

From this statement the Vyavahara of entities functioning as nimitta towards the deeds is realised in two ways-

One is by presence form and second by favourable manifestation towards the deeds. In the Lok those which are described as Udaseen (detached) nimitta, they are counted as the first type and those which are described as Prerak (motivator) nimitta , they are counted in the second type.

Further, it should be known that the other entity is not nimitta by nature. But those which function as Vyavahara cause for some deed, they are treated as nimitta in vyavahara sense.

In reality the manifestations are of two kinds- Beginningless and with beginning. The Shape of Lok , caves etc. are beginningless manifestations. The manifestations with beginning have two types Prayogik and Vaisrasik. Out of them the Upasham etc. form bhavas of consciousness resulting due to upasham of karmas etc. are called as Vaisrasik since they are not humanly made. The gyan, sheel (morality) etc. bhava of the human are caused by human beings and are Prayogaj. The insentient mud etc. pot shape manifestations are due to nimitta of potter etc. human being hence they are Prayogaj. The rainbow etc. form manifestations are Vaisrasik. In the same way manifestations pertaining to dharma etc. should be understood.

From these the following conclusions can be drawn-

(a) The Aupashamik etc. form bhavas of jivas are Vaisrasik manifestations having beginning.

(b) Donation, morality, fasting etc., bhavna etc. are Prayogaj manifestations of jiva.

(c) The Upasham of karmas etc., skandh of two and more atoms, thunder of clouds, meteor shower, rainbow etc. are Vaisrasik manifestations of pudgala.

(d) Making of pot, running of motors etc. are Prayogaj with beginning of pudgala.

From these it is clear that for the vyavahara of  deeds carried out in the world, somewhere the humanly efforts and somewhere other commodities are definitely nimitta. In Agam the Avagahana ( occupation) by Akash and samaya manifestation of kaal Dravya at every samaya, these two activities are definitely told wherein no external nimitta has been accepted in Vyavahara sense. Other than these two  in Agam no other deed has not been accepted wherein there is no external reason applicable for the act in Vyavahara sense. If the rival group had described internal reasons for these two deeds only then there was no issue. But they insist upon six order haani-vriddhi of infinite agurulaghugunas (avibhag praticchedas) as swa-pratyaya for sure which is completely against Agam. Those which rival group has been believing as infinite guna named Agurulaghu, in realty they are not guna but Avibhag Praticcheda only. That’s why in Agam their haani-vriddhi has been accepted. The haani-vriddhi is not possible in gunas but in paryayas only. Utpad-vyaya occurs in paryaya but not in guna or Dravya.

In this way these are the right answers for the two questions. From these it is clear that the karta-karma description available in Agam in context of two dravyas, has been carried out from primacy of Asadbhoot Vyavahara naya. This description being Upachrita cannot be termed as Nishchaya or Sadbhoot Vyavahara. In Agam wherever six order haani-vriddhi form swa-pratyaya has been described, it is done for indicating the nature of swabhava paryaya only. However it does not imply that for that to happen the vyvvahara of kaal Dravya as nimitta is not applicable.  

Continued…..