Question 11
11.1. Answer – All
swabhava paryayas of all dravyas are swa-pratyaya only. The vibhava paryayas of
jiva and pudgala are swa-par-pratyaya. Here the swa-partyaya term represents
the Upadan capability of that dravya. In Swa-par-pratyaya, along with the
Upadan shakti of specific dravya, the nimittas, which are of the form of karta
and means ,for those paryayas are also included.
By means of their own Agurulaghuguna, the six order
haani-vriddhi form experience of differentness is swabhava paryaya which
manifests at every samaya in all dravyas. The differentness observed in
swabhava on account of swa-par of colour etc. or knowledge etc. in the previous
and next states is vibhava paryaya.
Counter Question 2 – Although the swa-pratyaya paryayas of substance are
swabhava form only but all swabhava paryayas are not swa-pratyaya. Just as you
have accepted the six order haani-vriddhi form paryayas manifesting at every
samaya due to agurulaghuguna of all dravyas to be swa-pratyaya paryayas. That may be right, but those
of akash dravya with the nimitta of other dravya pertaining to accommodation
quality, dharma dravya pertaining to gati guna with the nimitta of jivas and
pudgala manifesting in movement form , adharma dravya pertaining to sthiti guna
with the nimitta of jivas and pudgala manifesting in sthiti form, kaal dravya
pertaining to manifesting guna with the nimitta of all manifesting dravyas, the
paryayas of gyan guna of the liberated jivas in the upayoga form with the
nimitta of gyeya form other substances, the kshayik and aupashamik
paryayas generated due to karma
destruction and karma upasham of the worldly jivas bonded with karma and no
karma; all these paryayas in spite of being natural paryayas are
swa-par-pratyaya only and not swa-pratyaya.
In the same way the nar-narak etc. paryayas and karma and
body form paryayas of pudgala and jivas, being vibhava form are
swa-par-pratyaya. Several natural paryayas of each substance are also counted
in swa-par-pratyaya only.
In this way the different paryayas of all the dravyas of the
world should be categorised in swa-pratyaya, natural swa-par-pratyaya and
vaibhavik (non natural) swa-par-pratyaya manifestations.
Th difference between swa-pratyaya and swa-par-pratyaya is
this. In swa-pratyaya manifestations karta, karan form nimittas are not counted
as reasons while in swa-par-pratyaya they are essential.
11.2. Answer- The manifestation in dharma etc. dravyas is
swa-pratyaya only (ignoring kaal as Udaseen nimitta) which is real, even then
manushya, animals, birds etc. jivas have differences from aspects of gati etc.
at every moment hence they are treated as par-pratyaya manifestations in
vyavahara sense.
In the same way the swabhava paryaya of jiva is swa-pratyaya and the paryayas
generated with the nimitta of pudgala
dravya form karma-nokarma are called as vibhava paryaya which are
swa-par-pratyaya. In the same way the pudgala paramanu has swabhav
paryaya which is swa-pratyaya and skandh form vibhava paryaya is
swa-par-pratyaya.
In the
swa-par-pratyaya form paryaya, the meaning of nimitta-ness of other does not
mean that like upadan, nimitta also generates that paryaya. This
arrangement is not there in Agam. The reason is that the ownership of paryaya
is in dravya, the other substance is merely nimitta only. In such cases within
the limitations of other nimitta, it is not supporting nimitta, but special
nimitta. This only is the Agam tradition.
Counter Question 3 – The
knowing form manifestations of the knowledge quality of jiva, in the shape of
Upayoga, for knowing the external substances and the gati etc. gunas of dharma
etc. dravyas, resulting in gati of jiva and pudgala etc. should be called as
natural swa-par-pratyaya manifestations only. These manifestations are not
vibhava form corrupted manifestations hence they cannot be called vaibhavik
swa-par-pratyaya manifestations. These cannot be called swa-pratyaya either
since it is dependent upon others. Secondly in Agam wherever description of
swa-pratyaya manifestations is seen, there everywhere the six order
haani-vriddhi form manifestations due to agurulaghuguna only of dravya are
called as swa-pratyaya manifestations.
Just as Upayoga shape manifestations of gyan pertaining to
gyeya substances are not imaginary, in the same way the manifestations of
dharma etc. dravya pertaining to other substances are not imaginary
(asadbhoot).
The term equal does not mean that like Upadan, Nimitta also
manifests in deed form . But it is with this intent that for generation of the
swa-par-pratyaya manifestation form deed, the assisting cause form nimitta is
equally required as much as the Upadan for the deed. It means that Upadan
(supporting cause) and Nimitta (assisting cause) – by ignoring any one of them,
the deed (swa-par-pratyaya form manifestation) cannot be carried out. Nimitta
is required to lesser extent- such thinking is erroneous.
Nimitta like Upadan is real , useful and not imaginary. It is
not Upacharit or attributed.
11.3. Answer- We had mentioned in our reply that just as in the generation of swa-par-pratyaya
paryayas, the specific paryayas of kaal etc. dravyas suitably function as
supporting nimitta, in the same way for the generation of swa-pratyaya paryayas
the specific paryayas of kaal dravya suitably function as supporting nimitta.
They are ordinary nimitta hence in both
places there is no difference in statement. Here the implication is that in
‘Swa-pratyaya’ the word ‘swa’ represents own upadan while in ‘swa-par-pratyaya’ the word
‘swa’ represents own upadan and ‘par’ word represents own ‘extraordinary’
nimittas.
Even then in the
counter question 3, three types of paryayas have been established and by means
of infinite agurulaghu guna the six order haani-vriddhi form paryaya
manifesting at every samaya of dravyas has been accepted as ‘swa-pratyaya’. In
this way in Ekant manner only Nishchaya (Upadan) side has been accepted while
Vyavahara (upachar) side has been abandoned. Whereas the intent of agam is that
compatible Vyavahara of every Nishchaya
occurs in definite way. Whether it be swabhav deed or vibhava deed, in
both of them the completeness of external and internal effects is then only possible when for
generation of deed the Upadan and Vyavahara both are accepted to be equally pervasive.
In the Agam everywhere
the swabhav paryayas have been accepted as swa-pratyaya form. Even then in
counter question 2, other than six order haani-vriddhi form paryayas wnich are
manifesting in infinite agurulaghu guna form, all other swabhava paryayas have
been attempted to be established as swa-par-pratyaya. Swabhav paryayas have
been divided into two parts which is not seen in Agam. The
mention of six order haani vriddhi form
swa-pratyaya paryayas has been made in Agam in the form of general
characteristics only.
We had written that ‘ those which are ordinnary nimitta, they
do not have specific mention in both places hence are not counted.’ This has
been wrongly interpreted.
Swabhava paryayas have been accepted as swa-pratyaya since
for their generation there is absolute
absence of external nimitta which are cause for vibhava although the supporting
nimittas have not been negated. Its meaning they have taken that ‘swabhava
paryaya are also swa-par-pratyaya like vibhava paryayas.
Based upon the above we consider their issues raised in
Counter question3-
(1) Paryayas are of two types only
The rival group wishes
to say that in every manifestation, the expectation of ‘swa’ is surely there
but it is carried out by ‘par’ (other)
only. This has been declared as the specialty of Jain Sanskriti.
The divisions of paryayas into three types cannot be carried
out in the case of general nimittas. For this the following proofs are
provided-
Pravachanasar 13- The pleasure of souls engaged in
shuddhopayoga is, extraordinary, self generated, beyond words, incomparable,
infinite and unlimited.
Here generated by self i.e. ‘swa-pratyaya’ only is mentioned
and not ‘swa-par-pratyaya’. It
is clear that swabhav paryaya of every dravya has been called as swa-pratyaya
only in agam. In this way when there is no dependence upon support of
others for generation of paryaya , and if it is produced by own support , that
is swabhav paryaya being swa-pratyaya. In Agam the swabhav paryaya has not been
named any other way.
And those paryayas
which at the time of their birth, are generated with the nimitta of paryayas of
other dravya in karta or karan form , they are vibhava paryayas. That only is
swa-par-pratyaya.
Here the reason for mentioning karta, karan, prerak nimitta
does not mean that they forcibly generate paryayas of other dravya. Otherwise
it would lead to unity of two dravyas. Therefore the mention of karta etc, in
the paryaya of other dravya should be known as Upacharita Vyavahara only.
(2) Clarification of two types of paryayas
It has to be considered whether there are paryayas of dravya wherein
even kaal has not been accepted as nimitta form? Since rival group says that ‘
the six order haan-vriddhi form manifestations caused by agurulaghu guna in the
dravya only are swa-pratyaya manifestations’.
(i) According to Agam, prayayas are of two types only-
swa-pratyaya and swa-par-pratyaya. All the vibhava paryayas of worldly jivas
and pudgala skandhs are swa-par-pratyaya. All the remaining paryayas are
swa-pratyaya but in all of them kaal dravya is supporting cause. For all the
paryayas of every dravya the general external cause is kaal.
From this it is clear that in Agam where six order
haani-vriddhi form paryayas due to nimitta of agurulaghu guna are metioned,
there internal means only has been told. It does not mean that there the
external means form Nishchaya kaal is also not there.
Where nimitta form external materials for vibhava are not existent , there kaal is
definitely present in external means form . But in swabhava paryayas they are
not mentioned in agam.
(ii) The general quality of Akash dravya is providing
accommodation. Now it has to be considered that how it supports utpad-vyaya?
By ignoring the Dravyarthika naya and with the primacy of
paryayarthika naya, with the consideration of division of swa-pratyaya
agurulaghu guna haani-vriddhi and
consideration of jiva-pudgala par-pratyaya accommodation division, the utpad of
akash is accomplished. – Tattvartha Vartik 5/18.
This is the proof that there not a single event where joint
nimitta has not been applied.
Here the Utpad of
akash is being told by the division of accommodation which in spite of being swa-pratyaya with nimitta of agurulaghu
guna, how does it manifest in par-pratyaya form – this has been established.
(iii) In the same way in Dharmastikaya etc. also by means of
swa-pratyaya infinite agurulaghuguna haani-vriddhi form variations and by means
of the par-pratyaya gati-karanatva-vishesh etc. amoortatva, achetanatva,
asamkhya pradeshatva, gati karan swabhav and Astitva etc. non-opposing and
mutually opposing dharmas should be known.
(iv) Which are described
by rival group as six order haani-vriddhi form swa-pratyaya
manifestation due to agurulaghu guna , they also are produced in the presence
of external and internal Upadhi (effects). This should be understood.
(v) The
vibhava paryayas are also six order haani-vriddhi form .
This establishes that all manifestations occur in the
presence of external and internal Upadhi (effects). Therefore the statement of
rival group that six order haani-vriddhi form manifestations due to agurulaghu
guna is exception to it , is contrary to Agam.
The manifestation of soul is of two types- (1) natural ( 2)
guest form
In them being own
nature form the infinite knowledge etc. are natural manifestation while with
karma fruition nimitta the flaws of agyan etc. are guest manifestation.
In this way the
paryayas are of two kinds only and not three types.
(3) Clarification in the context of Upadhi
(imposition/appellation)
The flag in conjunction of the wind flutters and stone in the
absence of same remains stationary. In both manifestations the kaal dravya is
nimitta form. In Avagahan (accommodation) akash dravya is nimitta, in
fluttering dharma dravya is nimitta , for stone to remain stationary adhrma
dravya in nimitta form is present.
Even so with the presence of these dravyas along with kaal
dravyas, with their nimitta, their
imposition-ness is not noticed. It is clear that with these ordinary nimitta not attaining special Upadhi name, from
their aspect the swabhava paryaya cannot be called as having Upadhi (imposition).
Hence paryayas are of two kinds only and not three.
(4) Modification of meaning of the Gathas
Samaysar 118- If Jiva manifests pudgala dravya in karma form
, then without being manifested into karma form himself, how can conscious jiva
manifest them?
Rival Group- If jiva manifests pudgala dravya into karma
bhava, then in the absence of capability of manifesting himself in pudgala
dravya form, how can jiva manifest it into karma form?
In Gatha it has been told that in Jiva and Pudgala the
manifestations that occur, they themselves cause them independently being
karta. But rival group implies that Jiva and pudgala have merely capability of
manifestation. But own manifestation is not their own deed but that of Upadhi.
Continued……
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