Question 8
8.1 Answer : Firstly it should be known how the Divya Dhwani is produced.
Pravachansar
44: The standing, sitting, walking and dharma preachment of those Arihant
Bhagwants occurs naturally only like the guile of women.
Just as
movements of clouds, thunder, rain fall of clouds are seen without efforts of
human beings, in the same way the standing, etc. of Kevali Bhagwan are observed
to happen unintentionally. Due to lack of Moha there is lack of desire due to which there is lack
of intentional efforts. In the presence of fruition of four Aghati karmas,
placement, seating, movement, kaya yog, divya Dhwani form vachan yog related
activities occur naturally only. Hence divya Dhwani is primarily accepted to have nimitta-naimittik
relationship with respect to fruition of Tirthankara Prakriti from aspect of
asadbhoot Vyavahara naya.
Coming to the issue to Pramanikata ( genuineness )
of divya Dhwani, then real description of Vyavahara Nishchaya Moksha Marg, 6
dravyas, 5 Astikayas, 9 Padarthas, 7 Tattvas etc. are its natural capability
hence its Pramanikata is self established. However upon consideration from
aspect of Vyavahara naya it is called as others dependent.
This aspect
is clarified by Acharya Amrit Chandra in commentary of gatha 415 of Samaysar wherein
he says that this shastra being illuminator of the universe, describes Samaysar
form Bhagwan Atma when this itself is like Shabda Bramha.
Counter Question 2: You did not answer the first 3 questions. It is not possible to establish
Divya Dhwani based upon self dependent Praman since the words are paryaya of
insentient pudgala hence they cannot be Praman form nor be Apraman form. The
Pramanikata or Apramanikata are
dependent upon the speaker only.
Acharya
Samant Bhadra- With the speaker being
non Aapt, the thing that can be established by reasoning, it is reasoning
dependent and in the case of the speaker being Aapt, the things which can
be established by his words, they are realized
by Agam.
Ignoring
the Nimitta cause you have informed the Divya Dhwani to be merely naturally
established whereas in Agam it has been declared as the deed of Kevali.
Dhavala
(1/368)- Here someone enquires that when Kevali has lack of mind then how can
the existence of deed form speech be accepted from him ? This question is not
correct since the speech is an act of gyan.
Samant
Bhadra- Keval Gyani in spite of being Aapt Veetrag , without any objective of
self, preaches for the benefit of the Bhavya jivas.
The
conclusion is that the pramanikata of Divya Dhwani is dependent upon the Keval
Gyan or the Keval Gyani in reality and not self dependent.
8.2. Answer - It was mentioned that Divya Dhwani is
natural i.e. ‘Visrasa’ since it is produced without efforts of anyone.
For
clarification of the doubts some necessary Siddhants need to be known-
(a) Soul is not karta of the paryayas of other
dravyas since it involves being immersed in pervasive-pervaded sense in them.
(b) The
Samanya (general) soul is not karta of paryayas of other dravya even by
nimitta-naimittik bhava since it raises the issue of nitya nimitta kartritva
(permanently being nimitta doer).
(c) The Yoga
and Upayoga (raga bhavas) of agyani jiva are nimitta karta of the paryayas of
other dravya.
(d) Soul is
karta of Yoga and Upayoga from aspect of agyan bhava. Even then he is not karta
of the paryayas of other dravya absolutely.
(e) The soul
is not even nimitta karta of paryayas of other dravya with gyan bhava.
Another rule
is that the Divya Dhwani is devoid of a,
aa etc. vowel letters and k, kh etc. consonant letters and during Divya Dhwani
there is no activity of lips etc.
PravachanSar
45- Arhant Bhagwant has auspicious fruitions and his activities are Audayiki,
it is without Moha etc., hence it is
accepted to be Kshayiki. For this reason the fruition of karmas also is not
destructive of his nature.
The upayoga
of Kevali gets engaged in the issuance of Divya Dhwani- it is not so. In this way for Divya Dhwani the
speaking activity by means of bodily activity is also not possible.
However the
issuance of Divya Dhwani does occur and along with fruition of Tirthankara
Prakriti the fruition of four Aghati Karmas and Yoga activity is also present
for the Arahant. From this it can be concluded that-
(1-2) Kevali
Jina has nimitta-naimittik relationship with Divya Dhwani from aspect of Yoga-
Pravachasar 45.
(3) Kevali and Divya Dhwani are
different sentient and insentient dravyas hence the nimitta-naimittik relation
shown between then in Vyavahara sense is true in Upacharita sense.
(4) Kevali
has two vachan-yogas namely satya and anubhaya. In the same way the Divya
Dhwani is also satya and Anubhaya form since it highlights the satya and
anubhaya form meaning.
(5) The
Pramanikata and Self dependency of Divya Dhwani has been declared in Jaya
Dhavala as follows-
The Pramanata should be accepted in all Pramans by
themselves since the capability which does not exist in the substance by itself
cannot be imparted by another. Hence the Pramanata of Divya Dhwani is self
established since it cannot be produced by another. Even then considering from
aspect of Asadbhoot Vyavahara naya it has been said to be others dependent
being produced with the nimitta of fruition of Tirthankara etc. Prakritis also.
Counter Question 3 : Our question was not pertaining to the generation of Divya Dhwani . You
have not told the relationship between Divya Dhwani and Keval Gyan and soul of
Kevali.
We have
established with proof that the Pramanata of Divya Dhwani is by means of
Pramanata of speaker and since it is deed of Keval Gyan hence Pramanata of
Divya Dhwani is dependent upon others.
Dhavla
(1/196)- When the illumination of substances by means of words itself requires
activities of person then how can they have self dependent Pramanikata? In this
way your calling Divya Dhwani to have self dependent Praman is contrary to
Agam. Its Pramanata is derived from the Pramanata of Keval Gyan since with the
Pramanata of speaker only, the words gain Pramanata, such is the rule.
Dhavala
(3/26) – These words have emanated from the lotus lips of Jinendra which are
free of the reasons to be untrue, hence they cannot be considered to be
Apraman.
Arth Gyan
generated out of the words of Aapt is called as Agam. With several Agam Pramans
it is established that Pramanikata of Divya Dhwani of Veetrag Omniscient is
with the nimitta of Keval Gyan only since Keval Gyan is Praman.
From your
conclusions, on account of the issue of engrossment in pervasive-pervaded
sense, no soul is karta of these written question-answers and counter questions
-counter answers. Since you are not Agyani either hence your Yoga and Upayoga
also are not even nimitta karta of answer-counter answer form Pudgala dravya
paryayas. Hence based upon these answers-counter answers we cannot have a
dialog with you.
With the
fruition of any Prakriti, there would be Audayik bhava or conjunction of other
dravya, but it cannot result in Pramanikata. If fruition of karmas lead to
Pramanikata then siddhas would not have Pramanikata. Therefore saying that ‘
with the fruition of Tirthankara etc. Prakriti the Pramanikata of Divya Dhwani
is others dependent’ is not right.
When you
are prepared to accept omniscient to be nimitta by means of Yoga itself then
accepting Keval Gyan to be cause of Pramanikata of Divya Dhwani is in
accordance with Agam.
Sarvartha
Siddhi- The speakers are of three kinds- Omniscient Tirthankara, Shruta Kevali
and Munis. Tirthankara gave preachment of meaning form Agam hence it is Praman
since it is based upon direct vision and free of flaws. Ganadhar Shruta Kevalis
created the scriptures of the form of Poorvas which are Praman by Pramanata of
Omniscient. Acharyas also created scriptures for benefit of disciples which are
Praman.
8.3. Answer – The
gist of our answers so far is as follows-
(1) The
Divya Dhwani of Kevali Jina is self dependent Praman form from aspect of
Nishchaya and other’s dependence Praman form from aspect of Vyavahara.
(2) In the
issuance of Divya Dhwani the Vachan Yoga and fruition of Tirthankara Prakriti etc.
are nimitta, from this aspect the Kevali Jina also has nimitta-naimittik
relationship with Divya Dhwani.
(3) Since
karta-karma relationship between the specific paryayas of two dravyas occurs
from aspect of Asadbhoot Vyavahara naya only, then it is not considered to be
real truth but true only from aspect of Vyavahara only. Same is called as
Upacharita satya.
On the basis
of these answers the 5 secondary questions of the prime questions get answered.
However the rival group does not accept self dependent Pramanata nor do they
wish to accept nimitta-naimittik relationship as Upacharita. It is their insistence that
whichever way the real kartritva of nimittas should be established with respect
to the deed. We would attempt to throw light on the same afresh.
1. Relationship between Kevali Jina
and Divya Dhwani
Divya Dhwani
is vyanjan paryaya of pudgala speech vargana hence from aspect of Upadan the speech varganas only
manifest into Divya Dhwani form. In this way the speech vargana and
divya Dhwani have Upadan-Upadeya relationship. In the minds of rival group, divya Dhwani is karma and
Bhagwan Tirthankara is hetu karta/ instigator karta – this bhava only is
overpowering.
Ordinarily
Hetu karta has been used in Agam in 3 meanings-
(1) Firstly
manifestation is called as characteristics of kaal and in Sarvartha Siddhi etc.
kaal is described as Hetu Karta. In spite of being Udaseen (detached) Nimitta
the term Hetu karta is used for kaal.
(2) The
active dravya which by their own activities are nimitta for the kriya of
another dravya, for them also Hetu Karta term is used.
(3) Those
jivas who by their vikalpa and yoga are nimitta in the act of other dravya, for
them also, the term Hetu Karta is used in Agam.
Rival Group
accepts hetu karta term in which respect, this has not been clarified by them.
Here this
has to be considered that the Divya Dhwani has relation with Kevali by means of
Yoga or by means of Tirthankara Prakriti etc. or by means of Keval Gyan. In the
original question the relation of Divya Dhwani with Keval Gyan or Soul of
Kevali has been asked. In spite of presence of Yoga in Kevali, there is absolute lack of
vikalpa hence yoga and vikalpa form nimitta cannot be called as hetu karta.
The reasons for the same are as follows-
(a) Kevali
Bhagwan is always associated with keval Gyan but he does not engage in issuance
of Divya Dhwani specifically, hence Keval Gyan is not direct nimitta for the
issuance of Divya Dhwani . If karma destruction is believed to be prime nimitta
for the vachan yoga then Ayogi and Siddhas should also have vachan yoga. From these it can be derived
that recourse to vachan varganas only should be the prime cause for vachan
yoga. Therefore we had written that from aspect of yoga, there is no
harm in considering kevali or Keval Gyan to be nimitta. The
issuance of Divya Dhwani occurs with the nimitta of the vachan yoga kriya of
Kevali and the vachan yoga is dependent upon the speech varganas. Even then in
the absence of vikalpas, it is not right to call the vachan yoga as hetu karta, because the
Divya Dhwani should emanate whenever vachan yoga is there. From these it is clear that the
fruition of punya of bhavya jivas , the fruition of Tirthankara Prakriti also
are nimitta for Divya Dhwani.
(b) Kevali
Jina has Satya Vachan yoga and Anubhaya Vachan yoga only. Divya Dhwani is also
said to be of two kinds namely satya and Anubhaya. From these it can be derived
that the prime nimitta for Divya Dhwani is Yoga only. If Keval Gyan were the prime nimitta which is
accepted to be only satya form then divya Dhwani also would have been only one
kind but it is not so. From
this it can be known that Vachan Yoga of Kevali only is the prime nimitta for
the issuance of Divya Dhwani.
Continued……
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