36 Rebuttal of certain arguments posed in counter
question 3
The rival group organises the arrangement of each deed
based upon the external materials, then
in such a state the objection of siddhas becoming worldly again becomes
possible. In reply the rival group stated that Siddhas do not have conjunction
of karmas and ragas etc. form manifestation hence Siddhas cannot become
worldly. However when rival group does not accept characteristics of Nishchaya
Upadan and accepts generation of deed on the basis of external materials, then
this too should be accepted that in Siddhas Dravya shakti form Upadan
capability is present only, hence with its nimitta and conjunction of karmas,
the siddhas would need to become worldly again.
The rival group enquires that’ if manifestation at every
samaya occurs in well established order then why do you make resolution to
carry out a deed in the mind?’ The answer is that making resolution is also a predefined deed, which is
carried out in the presence of external-internal materials.
Due to manifestation in raga-dwesha form the soul undergoes
sankalpa-vikalpa ( resolution- analytical) activity as a rule. By accepting it
as sequential order form the topic of ekant Niyativad does not arise but
anekant form illumination is seen there-
such decision should be taken.
The form of Anekant is to highlight opposite dharma partners
in one Dravya but rival group wishes to use it to imply that the true reason of
a deed exists in upadan as well as nimitta. But Anekant has its own limits.
37-39 According to Karma shastra also all deeds are
Kram Niyat only
If Udwelana ( dissipation) of Samyaktva and Samyak Mithayva
is destined to occur in Mithyatva gunasthana as a rule then can it occur in
another gunasthana with the aid of external materials? If not, then it should
be accepted that every event occurs by own capable Upadan with nimitta of
external materials in swa-kaal only. With the attainment of place and capability destined for them to
occur, then only the deeds of karmas are carried out. This only is Niyati.
In Mithyatva gunasthana only Udeerana (dissipation) of
Mithyatva occurs and with attainment of Vedak Samyaktva only udeerana of
samyaktva occurs. These are also rules. That only is swa-kaal for udeerana to
occur.
In the last samaya of Sookshma Samparaya gunasthana, the
manifestation is one only but there how many differentness are seen in the
duration, intensity bondages of gyanavarana etc. karmas. From these it can be
inferred that for all deeds the internal-external materials are predestined.
The manifestation of every substance occurs independent of external reasons.
Therefore external materials which are nimitta for several deeds which may be
one or many , the deed occurs in accordance with Upadan independent of external
materials. The same is written in Harivansh Purana- soul does karma by himself, himself he enjoys its
fruition, himself he traverses the world and himself he attains salvation.
We ask the rival group that in which Agam it has been written
that Dravya form Upadan having immediate
previous paryaya has different capabilities and out of them depending upon which capability the suitable external
materials are available, the deed is carried out accordingly. Is this not self
imagined theorem?
All the karta-karma
form narration pertaining to one Dravya is real while by describing one Dravya
as karta for another Dravya, whatever is narrated, that is Upacharita being
asadbhoot vyavahara form.
Towards upadan, in generating its predestined activity
whatever external material functions as supportive nimitta from aspect of
vyavahara, it is called as Udaseen nimitta and whatever external material
functions as Karta nimitta or karan nimitta from aspect of Vyavahara, it is
called Prerak or Prayojak or Nirvartak nimitta. Hence two divisions are created
in external materials of the form of Prerak nimitta or Udaseen Nimitta
according to Agam. However rival group wants to treat them in same category of
Prerak Nimitta since their hypothesis involves deed carried out by Upadan to be decided by nimitta only.
When we describe the
Maran(death) with non reduction of Nishek sthiti of Ayu Karma as Kaal Maran
while with reduction of Nishek Sthiti as Akaal Maran, then both statements
being dependent upon others, come in the category of Vyavahara naya. However when from aspect of self
dependent Upadan we call the expenditure of previous paryaya as Maran then
these two differences of kaal maran and akaal maran do not remain and they can
merely be called as swa-kaal-maran only. Hence being self dependent, it comes
in the category of Nishchaya naya. The rival group has called soul as
immortal and they have used Param Paarinamik bhava form Nishchaya nay which is
not applicable here. Here Nishchaya naya implies dependence on own soul while
Vyavahara implies dependence upon others.
40 Divya Dwani etc. all events occur in Niyat Kram
only
After attainment of Keval Gyan, the non materialising of
divine speech immediately is natural only. Due to non availability of Ganendra,
it did not so happen- it is merely a Vyavahara statement only, which denotes
the conjunction of external material.
The Nishchaya statement would be this only that the kaal at
which a deed occurs, it is destined for that kaal only- such is the nature of
manifestation of substance. Dravya equipped with immediate previous paryaya is
called as Upadan. With this rule, the moment divine speech materialised, in the previous moment only the
Bhasha Vargana became capable Upadan for the same. Keval Gyan is not Upadan for
divine speech, it is just nimitta only like Ganendra.
When time for materialising of divine speech occurred then in
conjunction with Ganadhar, the Keval
gyan became nimitta for its dispersion.
41 The time of Karma Nirjara and Salvation is Niyat only and not Aniyat
The rival group says that the time of Karma Nirjara is not
Niyat quoting Tattvartha Vartik but that statement talks about the irregularity
of time of Karma Nirjara from aspect of several jivas. Some jivas attain
salvation by Karma Nirjara in numerable
kaal and some jivas attain salvation after innumerable kaal. It is not with
respect to one jiva. From aspect of one jiva, depending upon his Niyat kaal of
Karma Nirjara he attains salvation.
Dhavala 14/143- Always the past kaal is infinitesimal of all
jivas quantity, otherwise it raises the issue of all jivas being absent.
Siddha jivas are always innumerable part of past kaal since
there is rule of jivas attaining Moksha in 6 months period.
In how much period, how many jivas attain samyaktva and how
many jivas attain benefit of salvation in how much period; these are predefined
rules. Hence the one whose time has come for attainment of Samyak darshan, he
attains at that time only and the one whose time has come for attainment of
Moksha, he attains Salvation at that time only. The arrangement of all
Gati-Agati pertaining to all Jivas is predefined pertaining to everyone’s Upadan.
Each deed is performed in accordance with it.
In spite of Mohaniya karma becoming ksheen at the first
moment ( first samaya of 12th gunasthana) , the capability of
destruction of Gyanavarana has been said to
occur at the last moment of Ksheen Kashaya gunasthana, in the same way
the capability of destruction of all remaining karmas has been believed to
happen at the last moment of Ayogi Jina.
All this makes clear
that Upadan reason for generation of Keval Gyan of every soul occurs at the last moment of 12th and not
the first moment of the same.
The rival group has tried to establish that the Upadan cause
was present earlier itself and the nimittas became available at that moment
which is not correct.
42. The fruition of karmas is predestined only
The rival group has tried to tell that if fruition of karmas is
there but if suitable external materials are not present , then jiva does not
have to undergo their fruition or he attains fruits of opposite nature.
For proving the above statement, they have written that ‘
The fruition of Asata Vedaniya karma of Arihant Bhagwan occurs in Sata form. In
narak the fruition of sata occurs in asata form. In Deva Gati due to lack of
painful resources the fruition of Asata is not painful.’
In Agam such a rule has been told as applicable to kevali
Jina only. There are reasons for such a statement-
(1) Firstly Vedaniya karma harms jivas like Ghatia karmas,
with the power of Mohaniya karma, hence amongst Ghatia Karmas, in the middle
Vedaniya has been placed before Mohaniya karma. In the absence of Mohaniya karma, the Vedaniya karma is
incapable of performing its activities of sukh-dukh form.
(2) In the first samaya of Kshapak shreni the intensity of
Pap Prakritis becoming infinite times weaker, the intensity of Asata Vedaniya
of Sayog Kevali becomes infinite times weaker than that of intensity of Sata
Vedaniya which is bonded there. On account of Irya Path Asrava, the fruition of
Sata Vedaniya is present at every moment hence in the fruition of Sata Vedaniya having infinite times
intensity the fruition of Asata Vedaniya having infinite times weaker intensity
gets merged. Therefore it has been stated that the fruition of Asata manifests
in Sata form.
This is not right to say that Sata does not have intensity
since there is absence of Kashaya. There, the intensity of Kashaya has been
negated but not intensity itself. Since by accepting so, Sata would not have
any role. In reality it should be understood that the bondage of Sata of Kevali
Jina is infinite times that of the intensity of Asata present.
In this way Agam accepts that for Kevali Jina the fruition of
Asata manifests in Sata form but nowhere in Agam this has been stated that’ in the Narak the fruition of
Sata takes place in Asata form’. Nor is this written that ‘ in Deva Gati since
there are no painful resources, the fruition of Asata does not result in
misery.’ This is mere imagination.
External resources are neither dukh form or sukh form. It
depends upon the different situations of different jivas that which one
functions as nimitta for dukh and which one as nimitta for sukh.
With such kind of imaginations the entire cause-effect
tradition becomes null and void and further with fruition of which karma which
deed would be performed – without such rule the entire Karmik organisation
becomes haphazard.
By nature this jiva is knower-seer only. In manifestation
also it has to become knower-seer. But
at one end if he keeps believing the vikalpas of accumulation as venerable and
other end he keeps telling that I am proceeding on the path to become
knower-seer- this would be considered as mockery of Moksha marg. If internally such bhavas
exist then such marg should be practiced also.
Acharya Amritchandra Kalash 23- O brother! By any means with lots of pain or even at the
cost of life, being curious and becoming neighbour of body etc. insentient
Dravya for one Muhurta only, experience the soul due to which upon observing
own soul in glorious state different from all other dravyas , you shall forgo
the moha of oneness with corporeal pudgala Dravya immediately.
The rival group writes that when you are believer of the
Siddhant that ‘ all the paryayas of all dravyas occur in predestined order only,
or all the events occur in swa-kaal only ‘ then what is usage of five
Samavaya for generation of event in your view?
The answer is that with the conjunction of five, in the next
samaya the deed is performed as per Upadan hence these five have been accepted to be the
cause. For example when Mud in the form of kushool paryaya generates the
paryaya of pot, then in that mud has continuity. But whenever mud would become
pot, it would do so after kushool paryaya only. From this lamp, dish etc. form
paryayas cannot be generated in all the three periods of time. Hence in kushool
paryaya, being cause for the pot is accepted. At the time of generation of pot
paryaya from kushool paryaya, mud by
itself would modify into pot, hence the presence of veerya or purushartha is
accepted. At the time of generation of pot paryaya from kushool paryaya, the
predestined kriya form potter etc. have been accepted as the cause . Further
the generation of pot paryaya from mud would occur at predestined kaal only
hence predestined kaal also is accepted as cause. In this way with the samvaya
of the above described five the deed gets done. Hence all five are accepted as
causal.
Pandit Kailash Chandra Shastry has written in Bhavartha for
Kartikeya Anupreksha 321-322-
“ Samyak Drishti knows that dravya, kshetra, kaal, bhava of
each paryaya is predestined. The paryaya which is supposed to manifest for the
substance at whichever time, in whichever kshetra, that only manifests and no
one can prevent it. It has
not become predestined because it is known by Omniscient, but since it is
predestined, he has known it in that form. From previous paryaya,
predestined next paryaya only gets generated. Otherwise without Sthas paryaya
of mud, the pot paryaya would get generated. Some people believing it to be
Niyativad, with that fear, they accept Dravya, kshetra, bhava to be Niyat but
do not accept kaal as Niyat. They
think that by believing kaal to be Niyat the purushartha would go waste.
But with Dravya. kshetra, bhava being Niyat the Kaal cannot be Aniyat. If kaal
becomes Aniyat then kaal labdhi would not be
any thing. In such a case in spite of more than Ardha Pudgala paravartan
kaal remaining balance for worldly transmigration, one would attain Samyaktva
and without spending that kaal one would attain salvation. But all this is
against Agam hence kaal also should be accepted. Coming to the worry pertaining
to absence of purushartha in this, so just by completing a deed before time does not constitute
the meaningfulness of purushartha. But completing the job on time only is applicability of
purushartha. The wheat gets ripened on time only, so whether the
purushartha of farmer would be called a waste? Hence the time at which a
paryaya of a Dravya has to happen, it would surely manifest. Knowing this the
Samyak Drishti does not engage in sorrow in calamity, or happiness in wealth,
nor does he beg Devi-Devatas for attainment of same.
In this way all the paryayas of all dravyas occur in Niyat
Kram only and do not manifest in Aniyat Kram in all the three periods of time.
Continued…..
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