Gyan Goshthi…14

 

13. Praman-Naya

506. Q: Whom do the  dravyarthika naya and Paryayarthika naya know? What is their form?

A: The Drishti observing the trikaali swabhava is dravya Drishti and the Drishti observing the present paryaya is paryaya Drishti. The one which knows trikaali dravya swabhava , calls it as own , that is Dravyarthika naya. The gyan knowing the trikaali swabhava is internal naya ( Artha naya and bhava naya) and the words describing them is called external naya ( Shabda naya). The gyna which knows the present paryaya, that gyan or the words describing them is called Paryayarthika naya. Of them the gyan knowing paryaya is internal naya and the words describing  it is external naya.

The gyan knowing siddha state is Paryayarthika naya, but paryaya Drishti is not the means to reveal siddha  state. Dravya Drishti only is the means to reveal Siddha state; even then the Siddha state which has materialised, that is known by Paryarthika naya only.

507. Q: Dravyarthika naya knows Dravya primarily; here what is the meaning of dravya?

A: If dravya and paryaya together be called as dravya then not that- i.e. the mass of guna-paryaya is dravya- that meaning is not here. Here the trikaal dravya shakti ignoring the present part is dravya. Samanya is swabhava and the present part is specific, paryaya. Both together constitute the dravya which is subject of Praman. Of them the Samanya swabhava is subject of dravyarthika naya and Vishesh is subject of Paryayarthika naya. In the Drishti of Dravyarthika naya the paryaya is insignificant i.e. in the Drishti of this naya the Siddha state is revealed- this does not apply. Trikaal Shuddha gyan swabhava only is subject of dravya Drishti  and with recourse to it only pure paryaya gets revealed. Upon believing the dravya only, the pure deed in paryaya is carried out- such is the nature.

508. Q: What is the difference between the subjects of Dravya naya and Dravyarthika naya?

A: The subject of dravya naya is only one dharma. In samaysar etc. the two prime nayas are described- Dravyarthika naya and Paryayarthika naya. Of them the subject of dravyarthika naya is undifferentiated dravya. Dravya naya differentiating the substance  aims for one dharma of it ; whereas dravyarthika naya without differentiating ignoring the present paryaya, aims for undifferentiated dravya- in this way there is vast difference between their subjects. In Samaysar the described subject of Shuddha Nishchaya naya is not subject of dravya naya; the subject of that Nishchaya naya is ignoring the present part and differentiation, the complete mass of infinite gunas while this dravya naya makes only one as subject out of infinite dharmas. 

509. Q: Only shruta gyan has nayas? Why other gyans do not have nayas?

A: Mati, shruta, Awadhi, Manah Paryay and Keval – out of these five types of gyans, Awadhi , manah paryay and keval gyan is direct and mati-shruta gyan is indirect. Naya is indirect gyan. The part of direct gyan is direct only hence that does not have naya. Keval gyan is completely direct  and Awadhi, manah paryay also are direct in their subjects ; hence in these direct gyans the indirect form nayas do not apply. Although Mati Gyan is indirect; but its subject is limited, it makes only present substance only as subject , it does not accept all kshetra and all kaal related substances; hence it does not have naya, since the one which knows by differentiating the entire substance , that is called naya. Shruta Gyan accepts all kshetra-kaal form  substances indirectly as its subjects , hence there only nayas apply. In shruta gyan also the amount which is own experience form direct , that much is Praman and the part which is indirect , in that the nayas apply. The shruta gyan is not absolutely indirect, in own experience, it is partially direct also .  With own experience only the true nayas are applicable. Shruta gyan may not know all substances like Keval gyan, but accepts suitable substances of its subject completely along with its kshetra and kaal, of these one part form is naya.

510. Q:  Shruta Gyan  knows the trikaali substance indirectly hence in that only nayas are applicable- this is told; what is the mystery behind it?

A: Yes there is a minute mystery. It gives the rule that Dravyarthika naya is prime and Paryayarthika naya is secondary. When knowledge of Trikaali substance is imparted, then part of that knowledge  is called Paryayrthika. When trikaali drvaya is known by Dravyarthika naya , then the gyan knowing its paryaya form part is called paryayarthika naya . Facing the trikaali dravya it was known; then only that part of gyan is called Vyavahara naya. Without knowledge of trikaali the vyavahara of gyan form part is not valid. Hence it establishes that without Nishchaya there is no Vyavahara and  without knowledge of dravya there is no knowledge of paryaya. Vyavahara naya knows the part but whose part? Of the Trikaali substance ; hence without trikaali substance the gyan of part is not real. Shruta gyan also is oriented towards the dravya swabhava  then only they have naya. Without gyan of trikaali, if  only paryaya or divisions are known then there the paryaya budhhi become ekant- results in Mithyatva. There it does not have nayas. Atma is nitya, Shuddha- naya knowing this cannot happen without knowledge of trikaali substance. Without knowing shuddhata and nityata if only ashuddhata and anityata is known then also it results in Ekant Mithyatva. There also Vyavahara naya is also not there.

511. Q: Mati-Shruta gyani experiences the soul directly- this is told , but in Tattvartha sutra the mati-shruta gyan is called indirect?

A: Knowing directly is the swabhava of soul. In the experience the samyaktvi knows atma directly ( from aspect of experience), from aspect of knowing it is indirect.

 512. Q: With the inducement of Praman gyan one cannot  get into Nishchaya- what is the meaning of this statement?

A: With the inducement of Praman gyan one cannot get into Nishchaya- it means that the agyani makes effort for knowing the paryaya and dravya, there due to eternal practice of having oneness with paryaya, the knowledge of dravya is not real. To agyani it appears that ‘yes paryaya is there, it is existent.’ In this way by giving emphasis upon paryaya there cannot be emphasis  upon dravya hence he cannot face inwards. If I don’t accept paryaya then it would be ekant- such fear is present. In this way with inducement of Praman Gyan , by ignoring paryaya he cannot face the dravya.

Dravya is not producer of paryaya- this is told in Yogsar. This statement is that of Dravyarthika naya and dravya manifests in paryaya form- this statement is that of Paryayarthika naya. There also the dravya samanya is samanya form only, but one dharma of dravya manifests in vishesh form.

In Samaysar Gatha 50-55 the experience is called as atma. There with respect to the vikalpas it is called as different and indifferent with self. Hence pure paryaya of experience is called as soul. But it has to be told that how the experience is attained ? – then trikaali Dhruva Chaitanya is ‘self’ and the paryaya taking recourse to it is ‘other’ – different.- this is told in Niayamsar Gatha 50^th. The pure paryaya of experience does not touch the Dhruva dravya and Dhruva dravya does not touch the experience. Oh! These are serious sookshma bhava filled with Param Adhyatma. The knowing kriya and trikaali Dhruva dravya do not touch each other , even then the knowing kriya  is supported by atma dravya.

513. Q: In spite of being true and complete the Praman Gyan is not venerable and Nishchaya naya is venerable; what is the reason?

A: Soul is dravya-guna-paryaya form; this way firstly should be known in the knowledge. Although this gyan of differentiating knowledge is not Samyak Gyan even then knowing  this first is part of gyan. Before being Samyak this gets to be known. The dravya  having dravya-guna-paryaya is complete substance which is subject of Praman gyan. Firstly this should be known in gyan. In Praman Gyan the dravya and paryaya both are included; hence being subject of Vyavahara naya, it is not venerable. The subject of Nishchaya naya is trikaali shuddhatma ; hence Nishchaya naya is called venerable. In spite of the substance being pervasive in dravya-guna-paryaya, the Shuddha naya informs about one shuddhatma only. It tells that one directly experienced completely unobscured nitya pure own shuddhatma dravya is myself. In spite of the substance being dravya-guna-paryaya form only shuddhatma is the only one to be taken recourse to – thus is decided by Shuddha naya only.

514. Q: Praman is bigger than Dhruva dravya or smaller?

A: Praman does not negate Vyavahara hence it is not venerable. The Dhruva is worthy of taking recourse to hence it is venerable, hence it is bigger. Only Trikaali Bhagwan (Dhruva) being subject of Drishti is venerable and bigger.

515. Q: self-others illuminator gyan is called Praman, how? The chhadmastha does not have upayoga in self-others at the same time?

A: Praman is called as self-others illuminator , there the subject is not that of Upayoga engaged in self and others at the same time, but the gyan which has known the self in self form and others in others form , that Samyak Gyan is Praman ; understand the self-others illuminator in this form. The upayoga of Awadhi-manah paryay is in others only , even then they know self in self form and others in others form hence they are Praman. When the upayoga of chhadmastha is in self then it is not in others  and when it is in others then it is not there in self, even then the gyani always manifests in Praman form Samyak gyan. Even while knowing others ‘I am gyan’ such knowledge of self does not get dissolved and this only is Praman-ness of gyan.

516. Q: Why nayas have been called as web of delusion?

A: In nayas different aspects are there by which mutually opposite dharmas existent in the substance in certain aspect are described. Those who do not understand the real form of Syadvad, for  them it appears confusing like webs of delusion. For example- one naya calls the dravya as Nitya and the other naya calls it Anitya; one naya calls dravya in one form, the other naya calls it several form; one naya calls dravya as existent form and the second naya calls it non-existent form; one naya says salvation is with Kriya while the other naya says salvation is with Gyan; one naya tells karma-nokarma as Vyavahara and raga as Nishchaya while second naya calls the same raga as Vyavahara and pure paryaya as Nishchaya and another naya calls pure paryaya as Vyavahara and trikaali Dhruva dravya as Nishchaya. In this way the naya describe the anekant nature of the substance and direct towards Samyak-ekant form  trikaali Dhruva samanya dravya to take recourse to. This is the prime objective of knowing the nayas.

517. Q: What is use of knowing soul by means of so many nayas? Just ‘soul is’ – should suffice ?

A: Brother! ‘Soul is’ – this is told by almost all. But the way soul has infinite dharmas, if soul is identified by those dharmas, then only soul can be said to be known. ‘Soul is’- this he says, but the infinite dharmas of it are of what form, if those forms are not known then he has known soul- this cannot be said.

518. Q: In Pravachansar what is objective of telling the corruption to be jiva from aspect of Shuddha naya?

A: The corruption has been carried out by jiva himself , it is own criminal fault , that corruption has not been produced by karma pudgala- for telling thus the corruption has been called as that of jiva from aspect of Shuddha naya.

519. Q: In the tenth Vikalpa naya the atma dravya has been called Savikalpa as child, adult and aged person. There what should be taken as meaning of vikalpa?

A: There the meaning of vikalpa is difference and nothing else. Just as a person has differences in child, adult and old age; in the same way with BhedaNaya the soul is having bheda of guna-paryaya . The thing has infinite gunas, in that the paryayas which occur together in some respect and which occur sequentially in some respect have mutual differences. In the substance the differentiations of darshan-gyan-charitra are called as Vikalpa. One soul only is having differentiations in one samaya and that is its one dharma.

520. Q: Just as Astitva dharma belongs to substance , in the same way does the Nastitva dharma belong to the substance?

A: The soul dravya which is having Astitva from aspects of dravya-kshetra-kaal-bhava of self  , the same Atma dravya from aspects of other’s dravya-kshetra-kaal-bhava has Nastitva. Not being with respect to others is also part of substance. Just as the substance has bhava part, there is abhava part also. Where Astitva is there with respect to self , there nastitva with respect to others is also together. The thing has two parts . The Nastitva dharma is also own part. The Nastitva dharma is not absence form in the substance, but is present. Although in this dharma ‘ not with respect to others’ such relationship with respect to others so exist, but that Nastitva dharma is not dependent upon others and  does not belong to others. That dharma belongs to substance as its own. That too is part of own knowledge, if that is not accepted then the knowledge of self cannot be fully realised.

521. Q: In the description of nayas the ashuddha nishchaya naya has been told to be up to 12^th gunasthana ; there how shuddhopayoga is applicable in ashuddha nishchaya?

A: The characteristics of naya is to describe the substance from aspect of one part and characteristics of Upayoga is to take recourse to Shubha, ashubha and Shuddha dravya ; hence in ashuddha nishchaya naya also with recourse to shuddhatma dravya, with Shuddha goal  and being Shuddha Sadhak the shuddhopayoga manifestation is applicable.

Although ashudha naya may be upto 12^th gunasthana , but the recourse to Upayoga of Sadhak jiva is trikaali Shuddha gyayak bhava, its goal is Shuddha , hence in its paryaya also shuddhopayoga is attained.

522. Q: If word does not have any relation to the substance then how can it be describer of the substance?

A: ‘Praman i.e. gyan does not have any relation with the gyeya substances, then how does the gyan know the substances ?’- this question is similar to the doubt raised. Just as gyan and gyeya substances do not have any relation even then gyan knows gyeya substances, in the same way the word do not  have any relation with the substance even then word describes the substance- what is the objection to  it?

523. Q: Gyan and Gyeya substances have producer-produced relationship ?

A: It is not so. The production  of capability of one substance from another substance is objectionable i.e. the way a substance is, the capability of knowing that substance in that form only is called Praman. The capability of knowing cannot be generated by substances. In Jayadhavla it says ‘ every gyan is generated by it self- this should be accepted. Since the capability which is not existent in the substance , that capability cannot be produced by other substances. ‘In Samaysar also it is told ‘ the one manifesting by itself does not have expectations from others to make it manifest, since the shakti of a thing does not have expectations from others.’

524. Q: What is the meaning of the siding with Shuddha naya?

A: Siding with Shuddha naya means having interest in shuddhatma. Although the experience has not been attained so far but interest is such that he would attain experience surely. Some jiva may not have interest and he believes that I am interested, then there is no rule for him to attain experience. Kevali Bhagwan knows the jiva is ready for Samyaktva in reality that this jiva’s interest is such that he would surely attain experience. For jiva with such interest the veerya of gyayak splashes strongly.

525. Q: What is the meaning of friendship of KriyaNaya and GyanNaya?
A: Pandit Jaychandji has told that for Sadhak jiva the shuddhata and ashuddhata both stay together- this is named as friendship. Whereas Pandit RajMall ji has told in Kalash Teeka that ‘Separation with Ashuddhata is friendship – if Ashuddhi remains then friendship is not there, i.e. if shuddhata happens then that is friendship with dravya.’

526. Q: Samaysar and Niyamsar etc. have told that Bhagwan Shuddhatma does not have any Audayik bhava at all , where as in Tattvartha Sutra that (audayik bhava) is called as own tattva of Atma – please explain from which aspects?

A: In Samaysar etc. the description is that of dravya Drishti  in which the the paryaya becomes insignificant. In Tattvartha sutra the description is that of subject of Praman. Atma himself manifests in Audayik bhava form and it is paryaya of atma only; hence it is called as own tattva. That audayik bhava is asti form with respect to own kaal and Nasti form with respect to karma i.e. due to fruition of karma such bhava was generated- this is not so in reality. With respect to others the soul is Nasti form i.e. between soul and others there is a  great wall of Nasti form hence other dravya may do something for soul- this cannot happen.

527. Q: Purush is Praman or the words are Praman.

A: From the praman-ness of Purush the words have Praman-ness. After recognising the complete purush and later knowing his words to be Praman, the form of substance described in them is understood by the dharmi jiva. If Purush does not have Praman-ness then the words also cannot be Praman form and to whom the words  are  not praman in nimitta form , for him in his  naimittik bhava the gyan is also not praman. In Praman gyan the praman form speech only is nimitta i.e. to understand existence the speech of gyani is nimitta and not that of agyani. Without recognising the omniscient person the praman-ness of his words is not understood and without that soul cannot be realised. Hence firstly the decision of omniscience of omniscient should be taken.

Continued….