Samaysar Kalash Teeka …19

 

Shloka 253:  Animal (ignorant) i.e. absolutely Ekantvadi believes soul to be several dravyas form and without realising the absence of other dravyas in own soul, takes recourse to all other dravyas considering them to be own dravya. The syadvadi knowing the absence of the other dravyas, engages within own dravya only. 

Kalash 7/253: Bhavartha is as follows- Some Mithya Drishti jiva believes the thing to be dravya form only and does not accept paryaya form. Hence imagines all the gyeya substances to be immersed in gyan. He says- Knowing heat the gyan is hot, knowing cool, the gyan is cold. To him the answer is as follows- Although gyan is knower of the gyeya, but the qualities of gyeya remain in gyeya and gyan does not have qualities of gyeya.

The same is elaborated- Surely the Ekantvadi Mithya Drishti jiva being incapable to establish the nature of substance gets immensely frustrated. Why? While knowing gyeya the gyan has manifested in the shape of gyeya, in such paryaya of gyan, the delusion of nirvikalpa existence alone form gyan substance is present.

Bhavartha is  as follows- Just as while knowing hot, the gyan manifests in the shape of hot, by seeing this the Mithya Drishti jiva believes the gyan to have hot nature. How ? Since eternal times his nature has been corrupted by Mithyatva ordination. Why is it so? All the dravyas have their natures immersed in the jiva, he imagines jiva to be such. Mithya Drishti jiva believes thus. The belief of Ekantvadi is incorrect and that of Syadvadi is true. The Anekantvadi can establish the gyan alone form jiva substance and experience it. Samyak Drishti jiva is such. How is the Syadvadi? In the gyan the images of gyeyas are reflected which he experiences. This is different from gyan substance , therefore it is nasti from that aspect.

Bhavartha is as follows- All the gyeya gets illuminated in the gyan but it remains gyeya form and not gyan form. How is the Syadvadi? He is free of flaw of Mithyatva and his experience of gyan  is devoid of ragas etc. impure manifestation, with such grandeur.

Shloka 254: Animal (ignorant) i.e. absolutely Ekantvadi engaging in the activities of gyeya objects in different external places, without accepting the existence of own soul in in own kshetra (place) destroys himself. The Syadvadi knowing the gyeyas in different kshetras (places), knows the existence of own soul  in own kshetra, hence does not get destroyed.

Kalash 8/254: Bhavartha is as follows- Some Mithya Drishti jiva believes the substance to be paryaya form and not dravya form. Hence all the groups of Pradesh which are the base of all substances are known by Gyan. While knowing the Gyan manifests in their shape form. It is known as other kshetra. That kshetra is believed as kshetra of gyan. The Ekantvadi Mithya Drishti does not believe that the Pradesh of consciousness alone which is kshetra of gyan is absolutely different.

Towards him the answer is that gyan substance knows other kshetra but it remains in own kshetra form. The kshetra of others is not kshetra of gyan. The same is elaborated- The Ekantvadi Mithya Drishti jiva melts like hailstones. He cannot establish that jiva substance is gyan alone. Definitely it is so. How is the Ekantvadi? The relation of gyeya-gyayak is such that his conscious Pradesh manifests in the form of shape of all the Pradesh of all the dravyas which are different from his own and he believes the kshetra of gyan to be limited to that only, such is the Ekantvadi Mithya Drishti jiva.

Since eternal times he is such. And how is Mithya Drishti jiva? The soul has always manifested in other Kshetra form, he believes and experiences the jiva substance to be such. Such is the Mithya Drishti jiva. But the way Ekantvadi tells, the thing is not so but it is as the Anekantvadi believes.

Bhavartha is as follows- He can establish the form of substance. How is Syadvadi? He believes that the gyan has manifested in own entity form of own conscious Pradesh different from that of all other dravyas. And how is it? He knows the gyeya-gyayak relation to be such that the gyeya is reflected in gyan substance.

 Bhavartha is as follows- Gyan alone form jiva substance knows other kshetra, it is natural. But he remains in own Pradesh and not in other Pradesh, thus believes Syadvadi jiva. Therefore he can establish the substance – experience it.

Shloka 255: Animal (ignorant) i.e. absolutely Ekantvadi believes that the  shapes of own consciousness are in accordance with the shapes of gyeya objects in other kshetras hence I would become pervasive in other kshetras instead of remaining in own kshetra and hence destroys self by forgoing the shapes of own consciousness as well as those of gyeya objects. Syadvadi remaining within own kshetra knowing the absence of self in other kshetra, does not forgo the shapes of own consciousness in spite of discarding the gyeya objects and therefore does not get destroyed.

Kalash 9/255: Bhavartha is as follows- Some Mithya Drishti ekantvadi jiva is such that he believes the thing to be Dravya form only and not paryaya form. Therefore while knowing the Pradesh of gyeya substance, he believes the gyan to be impure. Such is the nature of gyan- it is paryaya of gyan- this he does not believe. Towards him the answer is that the gyan substance is within own Pradesh  which knows the Pradesh of gyeya, such is the nature, it is not impurity, thus believes Syadvadi jiva.

The same is elaborated- Ekantvadi Mithya Drishti jiva  has failed in realizing the nature of substance- he has failed to experience it. How has he failed? Being zero with respect of tattva gyan. And how is he? The Pradesh of gyeya which are known in knowledge, he discards them along with the Pradesh of gyan also i.e. he believes them to be Nasti (non existent) form. And how is he? The Gyan substance which manifests in the shape of Pradesh of gyeya substance in paryaya form, such gyan is impure, with such consideration he discards it, such is Ekantvadi. How does the manifestation of gyeya make the gyan despicable? By making the conscious Pradesh of gyan to be unstable.

Bhavartha is as follows- The Ekantvadi Mithya Drishti jiva believes that if the gyan substance be free of the knowledge of Pradesh of gyeya then it shall be pure. Towards him the Syadvadi says that it is not as the ekantvadi believes. It is as the Syadvadi believes. The jiva with Anekant vision does not believe that while knowing the Kshetra of gyeya the gyan substance is zero from aspect of own Pradesh. The Gyan substance knows the Kshetra of gyeya but it is not of the form of Kshetra of gyeya. The Gyan while manifesting in the form of shape of Kshetra of gyeya, the gyan has remained in own Kshetra form. This gyan substance remains within own Pradesh, thus experiences Syadvadi.

 And how is he? The Gyan has manifested in the form of shape of  gyeya substance even then it  is not Kshetra of gyan, thus believes Syadvadi. And how is he ? The paryaya of gyan has manifested in the form of shape of other Kshetra, even then it is capable of experiencing the Pradesh of gyan substance differently from them . Therefore the Syadvad establishes the nature of substance while Ekantvad destroys the nature of substance. For this reason the Syadvad is venerable. 

Shloka 256: Animal (ignorant) i.e. absolutely Ekantvadi viewing the destruction of gyeya objects which were known earlier, considers the knowledge also to be destroyed along with them, and gets destroyed himself. The Syadvadi, in spite of destruction of gyeya objects, believes the existence of own self from aspect of own kaal and hence does not get destroyed.

Kalash 10/256: Bhavartha is as follows- Some Mithya Drishti jiva believes the substance to be paryaya form alone and not dravya form. For this reason the gyeya substance has several different states pertaining to past, present and future times. Accordingly the paryaya of gyan has several different states. Of them the first state pertaining to gyeya gets destroyed. Upon its destruction the different state of gyan paryaya manifested in its shape form also gets destroyed. With the destruction of that state the Ekantvadi believes the destruction of gyan substance also.

Towards him the solution is as follows- The gyan substance gets destroyed from aspect of different state. From aspect of dravya the knowing-ness state is permanent, neither it gets generated, nor destroyed. Such explanation is given by Syadvadi. The same is elaborated- The Ekantvadi has failed in establishing the form of substance. Surely it is so. How is Ekantvadi? He is absolutely zero with respect to knowledge of existence of substance. And how is he? The knowledge of gyeya state alone is gyan and there is no other gyan substance other than that. Not even an iota. He considers in such experience form. And how is he? He believes the destruction of gyan alone form jiva substance with the destruction of gyeya form gyan paryaya  some time at a later stage. Such is Ekantvadi Mithya Drishti jiva.

 To him the Syadvadi addresses- It is not as described by Ekant Drishti. It is as believed by the Syadvadi. The Syadvadi experiencing the knowledge form jiva substance at all times is firm with Anekant. How is he firm? The gyan paryaya has several divisions manifested in the form of gyeya pertaining to all gyeyas which take different paryaya forms. In spite of their destructions he remains firm. And how is he? The syadvadi jiva experiences the asti-ness(presence) of the gyan form jiva substance in permanent gyan alone form state at all times.

Shloka 257: Animal (ignorant) i.e. absolutely Ekantvadi believes the existence of the knowledge only at the kaal of knowing the gyeya objects hence consumed with taking recourse to external gyeyas, wandering externally he gets destroyed. The Syadvadi knows the absence of own soul from aspect of kaal of other gyeyas and existence from aspect of own kaal, therefore taking recourse to own gyan different from other gyeyas, he does not get destroyed. 

Kalash 11/257: Bhavartha is as follows- Some Mithya Drishti ekantvadi is such that he believes the substance to be dravya form alone and not paryaya form. Hence all the states of gyeya are known to the gyan and knowing them it has manifested in their shape form. All these are paryaya of gyan and the Mithya Drishti  believes those paryayas to be existence of gyan.

Towards him the answer is as follows- The existence of gyan is not by manifestation in the gyeya shape form  gyan paryaya alone. The Ekantvadi fails in establishing the nature of substance. How is ekantvadi? The existence of gyan is definitely by taking recourse to all the dravya form gyeya, such is whose deluded mind. And how is he? While knowing all Jiva etc. gyeya substances, at that time only, the gyan form substance has existence, he experiences thus. It is so only.

Towards him the Syadvadi establishes the nature of substance. The  Anekantvadi is capable of establishing the nature of substance. The gyan form jiva substance is non existent with respect to the time of gyeya state  such is the consideration of syadvadi. In gyan form jiva substance remaining indestructible eternally with the capability of knowledge which is the nature of dravya, I am jiva substance indestructible gyan form, thus experiences the Syadvadi.

Shloka 258: Animal (ignorant) i.e. absolutely Ekantvadi  knows only the bhavas pertaining to other objects and does not know the glory of own swabhava, therefore taking recourse to external objects only he gets destroyed. The Syadvadi in spite of gyan bhava taking the shape of gyeya objects knows the existence of gyan bhava by own swabhava, hence he does not get destroyed.

Kalash 12/258: Bhavartha is as follows- Some Ekantvadi Mithya Drishti jiva believes the substance to be paryaya form alone and not dravya form. Hence the gyan knows the bhavas of the gyeya substances and manifests in their shape form . Therefore he believes the existence of gyan substance by the shape of gyeya in the gyan paryaya. His own capability is different which he does not believe.

Towards him the Syadvadi explains that the gyan alone form jiva substance knows all the bhavas of gyeyas which is natural. While knowing them he is asti form with own gyan bhava. Ekantvadi fails to establish the form of substance. The paryaya of gyan has manifested in form of all the bhavas of gyeya substance, thus resting in external substances. Why is it so? By the false belief that the existence of the gyan substance is in the form of paryaya of gyan in bhava of gyeya. And how is Ekantvadi? He is totally devoid of realising the own bhava of jiva which is his nature.

Bhavartha is as follows- The Ekantvadi does not believe the existence of own nature. The Anekantvadi does not get destroyed since he can establish the form of gyan form substance. His experience is firm in the existence of own bhava.  The gyeya form jiva etc. substances are existent in their own bhavas and the paryaya of gyan quality of jiva has manifested in the shape of their existence, the existence of gyan alone is different.

Shloka 259: Animal (ignorant) i.e. absolutely Ekantvadi believes all other bhavas to be own bhava form, abandoning own Shuddha swabhava, engages in all other bhavas with waywardness. The Syadvadi, in spite of knowing the other bhavas, experiences own Shuddha gyan swabhava to be different from all other bhavas and remains undisturbed.

Kalash 13/259: Bhavartha is as follows- Some Ekantvadi Mithya Drishti jiva believes the substance to be dravya form alone and does not accept paryaya form. Therefore gyan knows the infinite bhavas of all the gyeya substances; while knowing them the gyan manifests in the form of gyeya bhavas, thus noticing the Mithya Drishti Ekantvadi believes the gyan substance to be equal to the bhavas of the gyeya. Towards him the Syadvadi provides the solution that it is the nature of gyan form jiva substance to know all the bhavas of gyeya and while knowing it manifests according to their shapes. However the bhava of gyeya remains in gyeya and not in gyan substance. The gyan manifests in paryaya form of knowing hence the existence of gyan substance is different. This is stated- The Mithya Drishti Ekantvadi without knowledge of venerable-despicable manifests in autocratic manner.

Bhavartha is as follows- He does not consider the bhava of gyeya to be different from gyan. All the bhavas of gyeya he believes to be within gyan, he thinks that gyeya does not exist at all. How is the Ekantvadi? He experiences the gyan alone form jiva substance in wrong manner. Why does the adversity occur? Because he imagines the existence of all the bhavas of guna-paryaya form divisions of  jivas etc. form gyeya substances to be within gyan alone form jiva substance.

Bhavartha is as follows- All the bhavas of dravyas are subjects of knowledge. The gyan manifests in the form of their shapes hence he believes all the bhavas belong to gyan. He does not accept different existences of gyeya and gyan. And how is he? All the subjects of senses of the form of touch, taste, smell, colour, sound and mind, speech, body and different kinds of bhavas of gyeya – within them my body, my mind, my speech, my touch, my taste, my smell, my sound, my colour etc. other bhavas are considered to be own while manifesting. Mithya Drishti does not consider any bhavas as other’s; such is ekantvadi.

Towards him the Syadvadi provides solution- the way the Mithya Drishti Ekantvadi believes it is not so, it is as per how the Syadvadi believes. The Anekantvadi manifests being free of Mithyatva. How is the Syadvadi? He strongly experiences the knowingness form capability of gyan substance. How is he? The gyan has manifested in all the bhava form shapes of all the gyeya, he believes the existence of gyan substance to be of that form. Thus his Drishti is true by abandoning the wrong concept. The Syadvadi has such unerasable experience.

Shloka 260: Animal (ignorant) i.e. absolutely Ekantvadi observes the gyan being generated and destroyed in accordance with the shape of gyeya objects, therefore considering the soul to be absolutely transitory on account of transitory paryayas, destroys himself. Syadvadi in spite of viewing the gyan being generated and destroyed in accordance with the shape of gyeya objects, experiences the consciousness bhava permanently and hence does not get destroyed.

Kalash 14/260: Bhavartha is as follows- Some Mithya Drishti Ekantvadi believes the substance to be paryaya form only and not dravya form. Therefore his gyan of the indivisible stream flow form keeps generating-destroying at every moment. Hence the destruction of paryaya he believes to be the destruction of jiva dravya. Towards him the syadvadi provides the explanation that Jiva substance keeps generating destroying from aspect of paryaya while from aspect of dravya jiva it is always permanent.

 The Ekantvadi jiva fails to establish the form of shuddha jiva substance. In the Ekant form with the destruction of paryaya at every samaya he believes the destruction of substance also. Why ? He considers the soul to be having several divisions on account of different avibhag praticcheda of gyan quality which is of the form of stream of generation-destruction. To him the Syadvadi addresses- it is not so. Anekantvad can establish the form of substance. He experiences the gyan only form jiva substance directly at all times. In what form? In the form of jiva substance being gyan form. How is syadvadi? At all times the jiva substance is unerasable singular form which he experiences. ,

Shloka 261: Animal (ignorant) i.e. absolutely Ekantvadi, desires the gyan to be absolutely permanent different from continuously generating and destroying consciousness manifestations; but there is no other manifester other than manifestations. The Syadvadi knows that though the gyan is permanent from aspect of dravya but gyan is transitory also from aspect of continuously generating and destroying manifestations of consciousness; which is the nature of substance.  

Kalash 15/261: Bhavartha is as follows- Some Mithyadrishti Ekantvadi believes the substance to be dravya form and not paryaya form. For this reason he considers the gyan which manifests  in the shape of gyeya while knowing all the gyeyas as impure and does not accept paryaya form of gyan. This is resolved by Syadvadi that the gyan substance from the aspect of dravya is permanent while from aspect of paryaya it is temporary. Therefore while knowing all the gyeya, the gyan manifests in gyan paryaya form as per the shape of gyeya, which is the nature of gyan and is not impure.

The same is elaborated- Ekantvadi believes in contradictory manner that the paryaya of gyan quality should remain substance form permanently without manifesting in the knowledge of gyeya without having the impurity of manifesting in paryaya form in generation-destruction form as knower of gyeya. He wishes the gyan to be same at all the times without any vikalpas i.e. the jiva substance be of the form of stream of gyan substance.

The syadvadi resolves it- Anekantvadi experiences the gyan alone form jiva substance as same without any vikalpa at all times with same taste. Although in that the transitory nature also occurs on account of paryaya. How is Sayadvadi? As  described earlier, he  experiences the jiva dravya to be gyan alone in indestructible form. Why ? On account of bhava that some paryaya gets generated and some gets destroyed. Bhavartha is as follows – Syadvadi experiences that the jiva substance is transitory from  aspect of paryaya.

Shloka 262: In this way Anekant i.e. Syadvad campaigning in the gyan form soul substance to the ignorant jivas is experienced by themselves.

Kalash 16/262: In the above described manner, the Syadvad with own power is forcibly adopted definitely. Who adopts it? Those Mithya Drishti jivas who are engrossed in the above described ekantvad.

Bhavartha is as follows- The Syadvad is such a proof that after listening to it even the ekantvadis also adopt it. How is syadvad? It establishes the jiva dravya to be gyan alone form.

Bhavartha is as follows- the jiva substance is gyan alone and this can be established by Syadvad but not Ekantvadi.

Shloka 263: Anekant i.e. Syadvad, thus established  the nature of substance the way it is. This Anekant only is the hindrance free principle of Jina which describes the true nature of substance. No  babbling has been carried out based upon someone’s false imagination. Hence O Wise ones! With careful thoughts, experience it directly with inference-praman.

Kalash 17/263: With this the description of syadvad is  completed. How is Anekant? It establishes the Anekant-ness by means of Anekant-ness forcibly. With whom? The nature of jiva . How is anekant? It is preached by omniscient Veetrag. And how is it? Their preachment is unerasable.

Continued….