20. The manifestation kriya and result are not two
The rival group writes that ‘the self established nature of
jiva is only manifestation’ - but it is
not so. The deed generated
in Dravya at a given moment, generating that is its self established nature.
If merely manifestation is accepted as self established
nature then producing result would not be its self established nature. Then the
presence of keval gyan and blissful nature in Siddhas would have to be accepted as caused by others. But the manifestation, the one
manifesting and the kriya of manifestation – all these three are one only in
the substance and not three.
Hence from aspect of
Nishchaya the jiva Dravya without dependence upon others, himself generates own
anger etc. form manifestation – this should be understood.
Fruition of karmas etc. are accepted as nimitta form from
aspect of asadbhoot vyavahara naya in generation of ragas etc. but those ragas
etc. manifestation being that of the jiva are manifested as that of jiva
without external reasons of karma fruition etc. Jiva himself generates them
being Upadan. Manifestation
alone is not the self established nature of jiva but generation of raga etc.
with recourse to others is also his self established nature. If he
experiences himself as pure then in the generation of Shuddha paryaya, the
karma fruition etc. are not nimitta but only kaal Dravya etc. are nimitta. When
with recourse to others, he experiences himself in ragas etc. form then in the
generation of ragas etc. the karma fruition etc. are nimitta. In this way for
generation of each deed, along with Upadan, external materials are pervasive
being nimitta. All other considerations are only imaginary.
21.
Meaningfulness of the term “Niyama”
The rival group has applied this term with deed alone and
derived the meaning that ‘ previous paryaya state Dravya is called cause and
next paryaya state Dravya is called effect as a rule.’
In this we have to state that the previous paryaya state
Dravya may be called as Cause but if he
is not decider of the resultant deed, then who would accept it? This Upadan is
not a Upacharita characteristics of cause but is Nishchaya characteristics. The
rival group wishes to declare it as Upacharita cause. To prevent faults of
Avyapti, AtiVyapti and Asambhava only in this Gatha pertaining to
characteristics of Upadan cause and effect relationship, in the end the term “
Nimaya” has been applied. This means that ‘ The Dravya in previous paryaya
state is Upadan cause as a rule’ and ‘Same Dravya in next paryaya form only is
effect as a rule’. This establishes that by means of Upadan any other deed is
not generated but specific deed only is accomplished.
22. Considerations of Nimitta
The totality of internal-external effects is in accordance
with the deed and not as per desire.
Upadan may be pertaining to some deed and some other deed
depending upon the wishes may get generated- this is not possible in all the
three periods of time.
Poor shruta gyani may or may not know what has been reflected
in the knowledge of Keval Gyan but that does not matter. The Agam pertaining to
same is existent in front of him wherein the definite rules pertaining to
cause-effect bhava are mentioned. The role of shruta gyani is not to establish
his own desires by deriving opposite meanings of the definite meanings of
cause-effect bhava.
23. Updan cause only is the decider of the deed.
The rival group believes that Upadan is pertaining to anger etc. all the four, but the
generation of result is of one of them depending upon the external materials.
But it is not so. In the immediate next moment the paryaya which would be
generated out of anger etc. all four, the Upadan would be favourable towards
that only. The karma and nokarma form nimittas also would be favourable towards
the same.
The reason is that according to the rules in Karma Shastra,
in spite of having existence of the anger etc. four types of Dravya karmas, the
process for fruition of one of them has been laid down on this basis only that depending upon the Upadan of a
particular Kashaya which is ready to materialise, the fruition is also
pertaining to same Kashaya Dravya karma. Both have such relationship.
This establishes that
the Upadan cause is generated one samaya prior to the deed, while the external
material which is treated as Nimitta vyavahara, that is produced at the time of
generation of the deed only. Since the prakriti which has to be fructified at the next samaya, that
is dormant in the kaal of Upadan in Udayavali while remaining Prakritis undergo
Stibook Sankraman into the same Prakriti. This is the arrangement in karma
shastra describing the cause-effect bhava in totality.
In the swabhava state, just as specific samyaktva etc. paryaya form manifestation is
its own established nature, in the same way in vibhava state the specific anger
etc. form manifestation is also its self established nature and not just swabhava
form manifestations.
The intent of rival group is that raga-dwesha, sukh-dukh,
Narak-Tiryanch etc. form worldly deeds and Samyaktva, Keval Gyan etc. form
salvation acts which occur in the jiva, they all occur in accordance with the
karmas and external materials only. Just as Jiva cannot do raga-dwesha etc.
form worldly deeds independently, in the same way he cannot carry out samyaktva
etc. form salvation activities also since his self established nature is merely
manifestation only. That manifestation in the kriya form would occur in which
form is dependent upon the karmas and external materials. Generating them is
not his nature.
Then this too should be accepted that in vibhava state also
the manifestation activity is generated based upon the power of nimittas. That
is not own activity of jiva since the manifestation activity is indifferent
from raga-dwesha etc. form results. If the real karta of raga-dwesha etc. form
manifestation is accepted to be another Dravya then the karta of indifferent manifestation kriya would also be the
other Dravya only. In such as state in Vibhava state, Jiva Dravya would become
inactive himself and in the end he would become absent only.
The conclusion is that
specific Upadan only is the real karta of the specific manifestation. It is not
logical to accept that in accordance with the availability of the nimitta
material favourable to specific
capability of Upadan, the deed is accordingly performed.
24. The real meaning of the two Agam Pramans.
(1) Kartikeyanupreksha gatha 222 commentary- “ With
unrestricted capability of jewels,
incantations etc. the specific previous
paryaya form Dravya, in the presence of supporting causes, generates the deed
in the next moment.”
It informs that when Upadan generates its deed then along
with the absence of restricting
materials , the completeness of
supporting causes is present as a rule. It is not clear how they derived this meaning that there the presence of
jewel, incantations etc. form restricting reasons and limited nature of
resources is possible.
(2) second topic is that of Ashta Sahasri . By means of it
the rival group has tried to establish that nimittas cannot be considered
irrelevant. But from the same Pramans it establishes that the Upadan being
capable, having power by itself and by having the nature of manifestation, with
his own power, in his own kaal, with
nimitta of external materials from aspect of Vyavahara naya, generates the
specific deed. No where it is stated that by the power of external commodities the deed is carried
out.
25. Immediate Previous-Next these two paryayas only
have cause-effect relationship
The rival group has written that “ If obstructive
materials are present or supporting materials are insufficient for the desired
task, then instead of desired task another deed would be accomplished for which
the supporting causes are sufficient. “
By writing in this way they have made Upadan having several
capabilities and in this way they have negated the Upadan nature of immediate
previous paryaya and accepted merely nearness of Dravya as being of Upadan causality.
For this purpose they have accepted the nearness of kaal of the external
materials.
By this statement of rival group, the only fact which can be
implied is that any deed, which is carried out in every Dravya, is carried out
by means of external materials only. Every Dravya has capability for carrying
out all its deeds, this much only is the meaning of being Upadan Cause.
According to Agam every Upadan does not have several
capabilities and it is Dravya having capability of predefined paryaya alone.
Therefore in the next samaya the predefined deed only takes birth. For that
also predefined parayaya form external materials function as nimitta.
25-33. Real meaning of the 80th Gatha of
samaysar
Correct meaning- With the nimitta of manifestations of Jiva,
the pudgalas manifest in karma form and with the nimitta of pudgala karmas, the
jiva also manifests in the same way.
Rival group interpretation- With the assistance of
manifestations of jIva, the pudgalas manifest in karma form and with the
assistance of pudgala karmas the jiva also undergoes manifestations. Therefore
such manifestations of Jiva and pudgala are also accepted as swa-para-pratyaya.
Here the rival group has exchanged the phrase ‘ manifests’
for the meaning of kriya, with ‘undergo manifestation’ which has changed the
meaning.
Nishchaya six types of predicates are real while Vyavahara six types
of predicates are Upacharita. That is
Vyavahara six type predicates imply that real karta etc. dharmas of one dravya
are being implied to be carried out by another dravya.
Panchastikaya 60th
gatha has written that Jiva is karta of its own bhava and karma is karta of its
own manifestation. This is Nishchaya.
From aspect of
Vyavahara naya one Dravya has been declared as karta of another Dravya which is
not real but is Upacharita or implied, untrue or unreal.
The rival group has derived the meaning of 80th gatha
only to establish the Vyavahara statement as real.
Based upon the answers given to counter
question 2, the answers to again posed questions in Counter Question 3-
34-35 3 Gathas
of Swamy Karttikeyanupreksha etc.
Question is what rival group is calling as only subject of
shruta gyan, whether it is outside the scope
of Keval Gyan? What is that cause-effect procedure which Keval Gyan is
unaware? Upadan-Upadeya bhava only is called as cause-effect relationship which
is real. If it is outside
the subject of Keval Gyan and has not been sermonised in Divya Dhwani then how
can the shruta gyani accepting it be Samyak Drishti?
The rival group says that any maran (death) is Vyavahara form
whether it is Kaal Maran or Akaal Maran. This is not correct since ‘Kaal Maran’ being expendable form paryaya of jiva , it is real from aspect of
Paryayarthika Nishchaya Naya. However, when considered from aspects of
external materials then the naya applicable is surely Upacharita since
consideration is relative. It is for this reason, Akaal Maran has been called
as Vyavahara (Upacharita) from this aspect by us.
This statement of rival
group is also against the Siddhant that ‘ soul is naturally immortal ‘ since
just as it is immortal from aspect of Dravyarthika naya, in the same way from
aspect of Paryayarthika naya it has generation-destruction nature also. Both statements are real. Same
substance, subject of Shuddha Nishchaya naya, upon division it becomes subject
of Sadbhoot Vyavahara naya also.
Asadbhoot Vyavahara naya is Upacharita but sadbhoot Vyavahara
is not Upacharita since the existence of guna-paryaya in indivisible substance
is real. In Kartikeya Anupreksha Gatha 219, two things are clearly mentioned-
1. Every Dravya manifests being Upadan by itself.
2. When it manifests in deed form then Kaal etc. materials
function as nimitta in same.
In this way this gatha promotes Niyat Kram only and not
uncertain kram. Every Dravya manifests being karta by itself and from aspect of
vyavahara the favourable external materials are nimitta
We would like to ask
the rival group that who carries out manifestation in each substance – external
materials or Upadan or both ? If external materials carry it out then does it
remain different or indifferent? If you say that it remains different then how
can manifestation in Upadan be accomplished by different external material? It is not possible.
If you say that they
are indifferent then both dravyas become one only. If you say that Upadan and external
materials together result in manifestation then both cannot be karta of same
kriya and two dravyas do not join to become one.
Hence the conclusion is that Upadan does its own deed and
external materials are nimitta in vyavahara sense.
The statement of rival group telling that ‘name of Dravya
shakti is Upadan’, it is against the dictates of shastra and not real. They
should accept Paryaya shakti also.
The rival group has also written that ‘ just as self
established nature of gyan is to know the substances, but the manifestation of
gyan in Upayoga form occurs in in which substance form? – this arrangement is
dependent upon that substance only’. We
were quite sorry to read this.
On one hand Acharya
says that darkness being gyeya, hence being a substance like illumination, it
is not cause for generation of gyan ,
even then gyan is its knower. Telling that Upayoga form manifestation of gyan
is dependent upon the substance is very regrettable.
It implies that Gyan shall not be able to know the past and
future deeds at all. Even Avadhi and Manah Pratyaya gyans would not be able to
know them. From finer aspect even Mati and shruta gyan also would not know.
Every substance has been said to be Samanya-Visheshatmak
(general-specific). The indifferent manifestation in a substance at every
samaya is also samanya-visheshatmak only, since only samanya substance does not
exist. With recourse to others, manifesting in vibhava form and with recourse to self , manifesting in swabhava
form is its self established nature.
Only manifestation alone is not the task of Upadan, but in
the next moment of Upadan, the deed which would be carried out, manifesting in
that form is also responsibility of Upadan. If manifestation is believed to be dependent upon
external materials then in the every samaya manifestation of Kevali Jina, he cannot
have infinitely blissful sukh.
Continued…..
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