Samaysar Kalash Teeka …18

 

11. Syadvad Adhikar

Shloka 247:  Now for the cleansing of syadvad, we reconsider the arrangement of nature of substance and means-objective bhava.

Kalash 1/247 : The Samaysar shastra has been concluded which has told that the jiva dravya is gyan alone. Further now some additional meaning is stated.

Bhavartha is as follows- The Gatha Sutras as described by the author Kundakundacharya deva have been completed. The commentator Amrit Chadra Suri has described the Teeka also. Now Amrit Chandra Suri further says something. What does he say- The way the nature of jiva dravya is Gyan alone is explained further. And what does he say- With the destruction of karmas which is the cause for Moksha, the form of the thing realised is stated. The objective of the explanation is told- The way the syadvad is established in gyan alone form jiva dravya – in singular entity asti-nasti (presence-absence), ek-anek (one-many), nitya-anitya (permanent-temporary), etc. form anekantness (plurality) are established here.

Bhavartha is as follows- Someone doubts that Jain principle is Syadvad based. Here the jiva dravya is stated to be gyan alone which is ekant (singularity) and syadvad was not revealed? The answer is that by telling jiva dravya as gyan alone the anekantness gets established. How it is established is explained now, listen carefully.

Shloka 248: The knowledge of the animal (ignorant), being fully dependent upon the subjects of knowledge thereby surrendering his own capabilities, thus being totally swallowed by the external substances, gets destroyed. On the other hand the Syadvadis believe that the knowledge is by nature knowledge form ( in spite of  taking gyeya form it does not forgo its gyan nature). With such conviction, the gyan of syadvadi explicitly illuminates.

Kalash 2/248: Bhavartha is as follows- In the nature of jiva being gyan alone, there are four questions which need to be considered. Which are they?

1) Gyan is dependent upon the gyeya or it is independent?

2) Gyan is ek (one) or anek (many) ?

3) Gyan is asti (presence) form or nasti (absence) form?

4) Gyan is nitya (permanent) or anitya (temporary)?

Their answers are as follows- All the substances are dravya form and paryaya form. Hence gyan is also dravya form as well as paryaya form. Its details-

1). By telling dravya form, the gyan alone form substance is nirvikalpa while by telling it to be paryaya form the gyan manifests in the form of image of gyeya while knowing the own gyeya or other gyeya.

Bhavartha is as follows- the manifestation in the form of knowing the gyeya is paryaya of gyan, hence by telling gyan in the paryaya form, the gyan is dependent upon the gyeya. On the other hand by telling gyan as substance alone, it is dependent upon self. This is the answer to the first question.

2). By telling the gyan to be paryaya alone, gyan is many while by telling it to be substance alone, it is one.

3) Gyan is nasti form while being described as paryaya form while upon consideration as substance form gyan is asti form.

4) Gyan is anitya form upon consideration as paryaya alone while upon consideration as substance alone it is nitya.

These explanations only are called as syadvad. Such is the nature of thing and this way only the substance gets established. Some Mithya Drishti jivas believe the substance to be substance form only and do not believe the same substance to be paryaya form. Thus they believe it to be completely substance form or completely paryaya form . Such jivas are called as Ekantvadi Mithya Drishti. The reason is that without believing the substance form by believing it to be paryaya form alone, it does not establish even the paryaya form. There are several arguments which shall be described later. Or, without accepting paryaya form by believing substance alone the thing is not established as substance alone. There too, many arguments are there which shall be described later.

In between some Mithya Drishti jiva believes gyan to be paryaya form only and not substance form. By believing thus he believes gyan to be dependent upon the gyeya. For him the explanation is as follows- in this ekant way the gyan does not get established. Hence gyan is dependent upon  the self, this is stated- By accepting like ekantvadi Mithya Drishti that gyan is dependent upon gyeya, the existence of shuddha jiva gets destroyed i.e. the he does not have Astitva or substance form.

Bhavartha is as follows- As per ekantvadi the absence of thing is established but presence is not established. The reason is that Mithya Drishti believes it to be so. How is the gyan? It is completely swallowed by the gyeya substance.

 Bhavartha is as follows- Mithya Drishti jiva believes that the gyan is not substance form and it is generated from gyeya. There also, it is generated at that moment and gets destroyed at the same moment. Just as the knowledge of pot is in the presence of pot. The feeling is that when pot is there then the knowledge of the pot is there. When pot was not there then knowledge of pot was also not there. When pot will not be there then also knowledge of pot shall not be there. Some Mithya Drishti jiva without accepting gyan substance , believing gyan to be paryaya alone, believes thus. And how does he believe the gyan to be-  By knowing the gyeya the gyan got destroyed from its roots and therefore it does not even have the name gyan. Thus is believed by Mithya Drishti Ekantvadi jiva. And how does he believe gyan to be – it is generated from gyeya and got destroyed with the gyeya. Thus it is generated from gyeya substance completely .

 Bhavartha is as follows- So long as wall is not there the painting shall not be there, when wall is there then it shall be there and when wall is not there then it shall not exist. From this the feeling emerges that the doer of the painting is wall completely. In the same way, when pot is there the knowledge of pot is there , when pot was not there the knowledge of pot also was not there, when pot will not be there then knowledge of pot also shall not be there. From this the feeling emerges that the karta of gyan completely is gyeya. Some agyani ekantvadi believes thus therefore in the faith of agyani the gyan substance is not existent.

 In the faith of syadvadi the gyan substance is existent. It is not in accordance with ekantvadi but in accordance with syadvadi. The Samyak Drishti jivas believe the existence to be dravya form and paryaya form.  In their faith the gyan substance does not get generated by gyeya or destroyed with gyeya, but it is as it is by itself different from gyeya.

In the faith of Ekantvadi it got eliminated from roots, while same gyan in the faith of syadvadi appeared as substance form. How did it appear? Eternally the self established nature of substance is explicit, by experiencing the gyan substance along with logic.

How the logic and experience together occur is described- The substance is by own nature substance. By experiencing thus the experience is generated and the logic also gets revealed. The experience is nirvikalpa. The logic is gyan substance upon consideration of dravya form it is own form while upon consideration of paryaya form it is generated from gyeya.

Just as gyan substance is gyan alone in dravya form while in paryaya form it is knowledge of pot alone. Therefore upon observing the paryaya form with presence of pot the knowledge of pot is there and in the absence of pot it is not there- it is thus only. Upon experiencing the dravya form the knowledge of pot is not seen, the gyan alone is seen . Then different from pot the self established own natured substance is present. In  this manner by establishing the Anekant the nature of substance is established. If pot were the karta of knowledge of the pot from aspect of ekant, and not gyan substance then it should be such that just as person sitting next to pot has knowledge of pot then some other substance kept near the pot should also have knowledge of the pot. By this logic, if pillar is close to pot then pillar should have knowledge of the pot , but it is not seen. Therefore this bhava is generated that the one having capability of knowledge, by his sitting next to pot and upon seeing the pot and thinking, the knowledge of pot form paryaya of gyan gets manifested. Therefore syadvad establishes the nature of thing while ekantness destroys it.

Shloka 249: The animal(ignorant) believes that the entire world is gyan form i.e. own form. In this way considering self and the world to be indifferent , believing self to be world form , the ekantvadi manifests in a wayward manner like an animal everywhere without sense of right and wrong. On the other hand the Syadvadi believes that the thing which is one with its own nature, the same thing is different with respect to nature of others. Hence though gyan is one with own nature, but with respect to the nature of other gyeyas it is different i.e. in spite of taking the shape of gyeyas, it is different from them. 

Kalash 3/249: Bhavartha is as follows- Some Mithya Drishti believes the gyan to be dravya form and does not accept paryaya form. Therefore the way he believes the jiva dravya to be gyan substance form, in the same way he does not believe the gyeya i.e. pudgala, dharma, adharma, akash, kaal dravya to be gyeya substances and believes them to be gyan substance.

Towards him the explanation is as follows- Gyan knows the gyeya which is the nature of gyan. Even so the gyeya substance is gyeya form and not gyan form. The Ekantvadi Mithya Drishti jiva being autocratic without differentiating the despicable and venerable, considering entire three loks to be venerable, manifests  unscrupulously. Like whom? Like Tiryanch (animals). How does he conduct? I am the world, thus believing he conducts being world form. Why is it so? The reason is that all gyeya substances are being accepted strongly as gyan substance form in the intellect. Why does such strong belief occur? The reason is that it is believed that the three lok form what all is there, it is gyan substance form.

 Bhavartha is as follows- Gyan substance in paryaya form is gyeya form but Mithya Drishti does not believe the paryaya form distinction. He considers entire gyeya to be gyan substance form. Towards him the answer is as follows- gyeya substance is gyeya form and not gyan form. The same is stated- The way Ekantvadi tells, in that way the gyan is not established as substance form. The way the Syadvadi tells, in that way the gyan gets established as substance form. The reason is that Ekantvadi believes that entire thing is gyan substance , by believing so there is lack of objective and its characteristics and therefore the existence of substance does not get established.

 The Syadvadi believes that gyan is substance and its characteristics is knowledge of all gyeya. Therefore by telling thus the nature gets established which leads to establishment of substance. The Syadvadi believes the substance to be dravya-paryaya form , such Anekantvadi is able to establish the gyan substance. How does the syadvadi believe the gyan substance? It is different from entire gyeya . And how is it? Entirely different from gyeya, it is self established with own dravya-guna-paryaya. Such is the gyan substance. Why does he believe so? Whatever is the substance, it is not substance form from aspect of other substance.

 Bhavartha is as follows- The Gyan substance is not gyeya form but is gyan form. In the same way the gyeya substance is not gyan substance form but is gyeya substance form. Therefore such a meaning is derived that from aspect of paryaya the gyan is world form while from aspect of dravya it is own form. Such distinction is experienced by syadvadi. Therefore syadvad establishes the nature of substance while Ekantness destroys the substance.

Shloka 250: Animal (ignorant) i.e. absolutely Ekantvadi agyani, by knowing the different external objects, perceives the power of knowledge to have been divided by the knowledge of shape of different objects,  thus considering himself to have been divided, gets destroyed. On the other hand the syadvadi knowing Anekant knows that the knowledge is one only and not many, hence does not have any delusion and thus being single illuminated dravya form experiences such unobscured knowledge.

Kalash 4/250: Bhavartha is as follows- Some Ekantvadi Mithya Drishti believes paryaya alone to be jiva  and does not accept substance. Therefore the gyan substance while knowing several gyeyas manifests in gyeya forms, knowing thus he believes gyan to be several and not one. Towards him the explanation is as follows-

Without believing one gyan the several gyan cannot be established. Therefore by accepting one gyan,  believing several gyans establishes the substance. The same is stated- Ekantvadi cannot establish the substance. The way he believes, in that way he is proved to be liar. And how is he? The Gyan paryaya manifests in form of images of six dravyas in infinite forms and that alone is gyan. With such belief the capability of Mithya Drishti to establish the substance has been destroyed. Why is it so? The nature of gyan is naturally manifesting in the form of gyeya substances which is indestructible.

 Bhavartha is as follows- It is nature of gyan to manifest in the form of gyeya knowing all the gyeyas. Some Ekantvadi believes gyan to be several believing that alone to be substance. Towards him the Syadvadi establishes the oneness of gyan- The samyak Drishti jiva believes one existence to be dravya-paryaya form. The gyan substance though is several from aspect of paryaya, even so from aspect of dravya, it is one. How is Syadvadi? He does not believe the ekant that gyan is several. Why? Gyan is one substance , with such objective. How is that objective? Always it is applicable. How is the gyan? The gyan substance is such that in it the experience is indivisible.

Shloka 251: Animal (ignorant) i.e. absolutely Ekantvadi considers the consciousness to have been soiled by the knowledge of the shape of different gyeyas hence wishes to cleanse the gyan into single entity. But the one knowledgeable of Anekant knows the many-ness of gyan on account of paryayas, therefore in spite of several-ness realises the oneness of gyan and experiences it pure.

Kalash 5/251: Bhavartha is as follows- Some Mithya Drishti Ekantvadi believes the thing to be dravya form alone and does not accept paryaya form at all. Therefore he accepts gyan to be nirvikalpa substance form alone and does not accept the paryaya of the gyan in the form of manifestation in the shape of gyeya. Therefore while knowing the gyeya substance he believes the gyan to be impure.

Towards him the Syadvadi establishes the nature of the gyan of being one dravya form and anek paryaya form – The ekantvadi Mithya Drishti jiva cannot establish the jiva substance as gyan alone i.e. cannot experience it. How is the gyan? Although it is explicit in illuminated form even then. How is the Ekantvadi? Has intent for cleansing the blemish. In whom? The gyan has become impure due to the blemish of manifesting in gyeya form while knowing the gyeya.

 Bhavartha is as follows- The gyan knows gyeya but the ekantvadi Mithya Drishti does not accept it as the nature of jiva, but he treats it as impurity form. Why does the Ekantvadi has such belief? Because the Ekantvadi believes that the nirvikalpa form manifestation of gyan is the shuddha state free of knowledge of all gyeya. Towards him the Syadvadi Samyak Drishti jiva establishes the ek-anek form nature of gyan- syadvadi jiva can establish the jiva substance to be gyan form alone – experience it.

 How is the gyan? It is naturally pure form. How does syadvadi experience the gyan? That the gyan form jiva substance is one in dravya form but is anek in paryaya form of several shapes of gyeya. Although it is one in dravya form, even so in the shape of several gyeya paryayas it has several-ness – such nature can be experienced by the anekantvadi. Thus experiencing the dravya paryaya form substance he is called as Syadvadi.

Shloka 252: Animal (ignorant) i.e. absolutely Ekantvadi viewing the presence of external dravyas without realising the existence of own dravya, considers the soul substance to be zero and gets destroyed. However Syadvadi with the illumination of his own gyan observes the soul to be existent in own dravya form and does not get destroyed. 

Kalash 6/252: Bhavartha is as follows- There is some Mithya Drishti Ekantvadi who believes only paryaya form substance. Therefore while knowing gyeya the paryaya of gyan which has manifested in gyeya form, its existence is accepted only with the existence of gyeya. The nirvikalpa gyan form substance different from gyeya is not believed. From this such a bhava is generated that the existence of gyan is only by the existence of other dravya, and the existence of gyan by itself is not there.

Towards him the answer is that the gyan substance has existence by its own self. It has four divisions- Gyan form jiva substance asti (existence) from aspects of own dravya, own kshetra, own kaal and own bhava. It is nasti (non existent) from aspects of other dravya, other kshetra, other kaal, other bhava. Their characteristics – own dravya- nirvikalpa alone substance, own kshetra- the Pradesh of substance in which it is based, own kaal- the original state of the substance alone, own bhava- the original natural capability of the substance. Other dravya- considerations of divisions in vikalpa form, other kshetra- The Pradesh of the substance in which it is based and described as nirvikalpa substance alone form, the same Pradesh are described as other Pradesh intelligently by consideration of vikalpa form divisions. Other kaal- the nirvikalpa state of original dravya, the same is described as other kaal by consideration of divisions of states. Other bhava- with the paryaya form several divisions of natural capability of dravya, they are described as other bhava.

The Ekantvadi Mithya Drishti jiva cannot establish the jiva substance nature. How is he? He is zero from aspect of tattva gyan. Why? Due to lack of realisation of nirvikalpa substance alone. And how is he ? He has been deceived by believing the manifestation of gyan in gyeya form alone as the truth – such is the ekantvadi Mithya Drishti.

 The Samyak Drishti jiva is not like ekantvadi. He can experience the gyan alone jiva substance completely. How ? With the existence of nirvikalpa gyan capability form substance . Doing what? He experiences the gyan alone form jiva substance by own existence. By which means? By the power of pure differentiating knowledge . How is it? It appears at the same time.

Continued…..