The Essence of Shloka
15-22
The dharma
which indicates the continuity of the nature of a substance is called Satta
(existence). It is pervasive within different substances by its nature of
Utpad, Vyaya and Dhrovya hence it is NanaRoopa ( several forms ). There is no
substance which is not existence form hence it exists in all substances. Being
of the nature of Utpad, Vyaya, Dhrovya
it is TrilakshanAtmika ( three characteristics form). It is seen in all
substances in concordance form hence it is one and being base for infinite
paryayas it is infinite paryaya form. Although the nature of sovereignty is as
described above even then it is acquired by considering only the harmonious form. In considering exclusion form the
situation becomes reversed . For this reason only it is called as opposite
natured also. The implication is that the substance is neither Samanya form nor
Vishesha form but is dual form. It is established by differential
consideration. The naya sides is analogous to differential consideration. By it
the Samanya Vishesh form dual natured
substance gets established. Since the substance is not just Samanya form nor
just Vishesh form alone. That is why where the Satta has been called as
existent in all substances NanaRoopa , in the same way it is called as being existent
in one substance ekaRoopa.
Every
Sovereignty is samanya-vishesh form and without any differentiation observing any
dravya in existence form alone is MahaSatta and observing differential form as
having guna, paryaya, Utpad, Vyaya, Dhruva etc. is Avantar Satta. The beauty is
this that when it is observed in existence form then it appears completely existence form only. When it is
observed in Jiva form then it appeared in Jiva form totally. This only is
called as two nayas or relationship. Pradesh are same and nature is same. Thing
is one only but it appears to be having two forms. Observing from one aspect is prime and not observing
other aspect is secondary or insignificant.
Indivisible
one existence is called as Samanya and other than this all differential form
consideration is Vishesh. For example consideration of Jiva is Vishesh. The
Manushya paryaya form ( Atma not body) having innumerable Pradesh, infinite
qualities is all Vishesh existence. Even in one Pradesh or of the six angles of
a Pradesh , one angle, one avibhag
praticcheda, paryaya of one samaya etc. all are Vishesh differentiation.
Pradesh of all are same. Nature of all is same. But there is difference with
respect to each other. For clarifying this specifically the Acharyas have
explained Samanya- Vishesh from aspects of Dravya, Kshetra, Kaal, Bhava. It
indicates that in indivisible sovereignty , how far the concept of
differentiation is possible. Just as in every dravya the Samanya Vishesh is as
follows- In Jiva the existence is Samanya and existence of jiva is Vishesh from
aspect of Dravya. From aspect of kshetra Desh is Samanya and innumerable
Pradesh are Vishesh. From aspect of kaal, paryaya is samanya and manushya
paryaya is Vishesh from aspect of kaal. Guna is Samanya from aspect of bhava
while Gyan guna is Vishesha from aspect of bhava. Another thing which should be
kept in mind- In dravya what was called as existence, in kshetra which was
called as Desh, in kaal which was called as paryaya, in bhava which was called
as guna, they all imply the same indivisible Samanya existence. All four words
mean existence and in vishesh the thing is same, Pradesh is same, nature is
same but the Drishti for observing them are different.
Note- In
this way the thing is established as indivisible Samanya Vishesh form. Now the
Vistaar-kram (width) of the substance is
described.
Description of the spread
(width) of the dravya
Doubt
23. Shloka – Thing is one. It is beginningless. It is infinite and Nirvikalpa
(indivisible). In such a thing what is the purpose of dividing due to which you
say that existence is having different
aspects and divisions. ( In shloka 8 it
was told that substance is eternal Nirvikalpa one. Then why is it being
divided? Without divisions there cannot be sides. If divisions are there then the declaration of it being
Nirvikalpa indivisible is false. If it is indivisible then divisions are
false?)
Bhavartha – Here the question is that when the substance is indivisible
dravya, then opposition of Samanya as Vishesh, opposition of one as many,
Opposition of utpad, vyaya, dhrovya as single one characteristics, opposition
of infinite paryaya as one paryaya etc. several things are there which
establish the divisions of dravya. Hence what is the reason by which draavya
should have divisions of samanya, vishesh, ek, anek, utpad, vyaya, dhrovya etc.
Solution
24-26 Shloka – Although the dravya is indivisible Desh form and it is large
also , even then it is imagined to have division of parts. Just as in the width
of the Akash one can divide in parts of one inch, one foot, one yard etc, in
the same way the indivisible Desh form can have divisions in the width in the
form of first, second etc. innumerable Pradesh and upto infinite Pradesh form
divisions can be there. The divisions of dravya which cannot be divided further,
they should be understood to be dravya paryayas of that dravya. ( The
imagination of Pradesh in width of dravya are known as Dravya paryaya). The
imagination of segments in dravya only is the form of paryayas.
Bhavartha- The divisions are of two kinds.
One is like two parts of a wood piece which are distinct divisions. The
second is imagination of ten yards in an indivisible Dhoti. The Dhoti did not
get divided into ten pieces but without telling ten yards one does not realise
the length of the Dhoti. Hence the division of ten yards has been carried out
in the indivisible Dhoti. It does not violate the declaration of indivisible
Dhoti.
In the same way the substance is Nirvikalpa (indivisible)
only as per declaration but to realise the indivisibility it is properly
divided. Just as Akash is indivisible Trikaal substance but in the world it is
divided into one inch, one foot, one yard etc. segments . In the same way our
Tattva is indivisible but to understand properly, it is divided.
Now in the indivisible thing the divisions are carried out in
two ways. Just as in Dhoti the divisions
of width are 45 inches and in the length it is ten yards. Then the Dhoti is
known properly. In the same way the divisions from aspect of width are carried
out in Pradesh e.g. one Pradesh, innumerable Pradesh, infinite Pradesh. The
other division in the substance is from aspect of length which is carried out
from aspect of manifestation. By understanding these two types of divisions properly the Nirvikalpa ( indivisible)
eternal substance can be realised.
Now the description from aspect of Pradesh (width) is carried
out in shloka 25-37 and from aspect of manifestation (length) is carried out in
38-63. However in spite of description of divisions, you should grasp the
indivisible substance. The division has not been made for getting lost in them
but to highlight the indivisible. The divisions imply
raga-bandh-vyayahara-world while indivisible is veetragta, mokshamarg
Nishchaya. To experience the indivisible thing only the wise ones have
described the divisions and not for getting lost in divisions. The divisions
are in vyavahara sense only. In Nishchaya the thing is indivisible. Although
from aspect of Praman the substance is divisible-indivisible , even then the subject of Moksha Marg is indivisible
experience only. The subject of Samyaktva is indivisible only. The description
is also from aspect of indivisible only.
Even then the disciple was not satisfied. He again enquires
that when the division is imaginary then what is the purpose of it?
Doubt
27. Shloka – (As per you declaration in shloka 8) What is the harm
in viewing the dravya as one indivisible nirviklapa form without imagination of
divisions of Pradesh?
Solution 28-30
28 Shloka- If Desh is not accepted then definitely the
existence of dravya cannot be known and
by not accepting divisions of Desh, all dravyas would be having just one
Pradesh.
Bhavartha- By accepting Desh one gets knowledge of dravya and by
accepting the divisions of Desh the size of dravya gets known. Depending upon
the number of divisions the dravya is considered to be that big. If the parts
of Desh are not considered in width then all dravyas would be identical.
Without having divisions of parts, all would be having one Pradesh only.
29. Shloka – It is not right to accept the thing
to be non existent (absent) form since there is no Praman which establishes it
to be absence form. In the same way ( by not accepting divisions of thing ) by
accepting thing to be having one Pradesh, the greatness of Akash cannot be
realised. It would become one Pradesh only.
Bhavartha – When divisions of a thing are imagined then it establishes
that depending upon the number of divisions the thing is that big. If the
divisions are less, then it is that small. Akash has largest divisions compared
to all substances hence it is greatest. If the imagination of divisions is
abolished then there would not be distinction of small-big.
30 Shloka- Another benefit of imagination of divisions is that it
enables inference of Kayatva (body form) and Akayatva( non body form) of the
dravya. For example- soul and kaal. In the same way the small and big can be
inferred just as Soul and Akash.
Bhavartha- The Dravyas which have many Pradesh are considered to be
Astikaya and those which have just one Pradesh are not considered to be Astikaya. The knowledge of
one and many Pradesh is gained when the Pradesh of Dravya are separately
considered. Without such consideration one does not know the more or lessness
of Pradesh and without such knowledge one does not know which dravya is small
and which is big. Hence the imagination of divisions is meaningful.
Doubt
31. Shloka – The doubt monger says that let the concept of
indivisible parts within the dravya be there but consider each indivisible part
to one dravya each. Just as one paramanu is one dravya, in the same way
depending upon the indivisible parts of a dravya, they should be treated as
that many dravyas, instead of one dravya having so many parts. The
characteristics of dravya are present in each of the part.
Bhavartha – The collection
of gunas is called dravya and this characteristics of dravya is present
in each of the part of dravya. Hence
each part should be considered to be one dravya.
Solution 32-37
32. Shloka – This doubt is not valid. Since there is a lot of
difference between the manifestation of quality of substance being segmented of
one Desha form and unsegmented several Desha form, this is obviously seen.
Bhavartha – If each part of Desha is considered to be dravya then dravya
would be in segmented one desha forms. It would not remain indivisible several
Pradesh form. The flaw in such consideration is described below-
33. Shloka – By accepting this
concept i.e. by accepting the dravya of the form of one Pradesh segmented form
, the manifestation of Gunas would be in one segment only instead of the entire
substance. (Since the doubt monger believes one segment only to be dravya .
Hence its manifestation would be limited to that segment only.)
34. Shloka – The manifestation of Gunas occur in one Desha alone –
such concept is directly hindered. Where the Praman is not hinderance free-
such logic cannot be right. By sensory knowledge it is established that with
touch in one Desh of body the entire body of all Deshas get goose-bumped.
Bhavartha – The Atma Dravya is equivalent to the size of body. Hence with the touch in one Desha of body
entire body gets goose-bumped, or with injury to one Desha of body the entire
body experiences the pain. If in accordance with doubt monger, each segment of
soul be considered to be one Atma Dravya each then with injury to one Desha the entire body should not have
experienced pain. Only the Desha where the injury is received should have been
painful but instead of it, the entire body experiences the pain. Hence the
substance is not one Desha divisible form but indivisible several Pradesh form.
35. Shloka- By accepting the other side i.e. by accepting dravya
to be indivisible several Pradesh form, the manifestation of quality would be
in entire Desha of substance . This is visibly acceptable since by shaking the
cane at one end, it starts shaking in entire length.
Bhavartha – The example of cane is coarse. Although cane is mass of
several paramanus still from coarse aspect it is considered to be single
dravya. In such context only this
example is quoted. The cane is integral substance hence with shaking of one
Pradesh all the Pradesh get shaken. If every Pradesh of cane is believed to be
different dravya then the Pradesh where it is shaken only should get shaken,
but not all Desh. But it is not directly seen so. Hence the substance is
indivisible mass of several segments of Desh.
36. Shloka – Although this establishes the substance having
indivisible several Desh, even then all substances are not so. Some Dravyas
have one Pradesh also and they are indivisible. For example Shuddha Paramanu of
Pudgala and Kalanu both are self established Dravya having single Pradesh. They
are not single Pradesh due to division.
37. Shloka – From this it can be known that anywhere by dividing
several Pradesh single segment form dravya cannot be there, since everywhere ‘
this is also same dravya’ with such consideration the dravya is established to
be indivisible having several Pradesh.
Note- The indivisible body of dravya is called Desh and imaginary
segments of it are called Pradesh. Some places Desh and Pradesh are
interchanged , this should be kept in mind to avoid mistake.
Essesnce of Shloka
23-37
From the above two things get established-
(1) Either Dravya is indivisible
having several Pradesh.
(2) Or it is indivisible having one Desha
(1) The Dravya is indivisible having
several Pradesh for the reason that upon manifestation of quality in any part
of dravya, its effect is seen in entire dravya.
(2) The dravya is indivisible having
single Desha for the reason that just as two-Anu etc. skandhs can be divided, in
the same way the Anu cannot be divided.
(1) There are four dravyas which are
indivisible having several Pradesh- Jiva, Dharma, Adharma, Akash.
(2) Dravya having indivisible single
Desha are two- Pudgala-Anu and Kaala-Anu.
Note – Skandh is called as having
several Pradesh in Upachar sense. In Shuddha Adesh the Upachar is not accepted.
Description of the
Vertical spread ( Length) of Dravya 38-63
38. Shloka- The Pradesh which are described above they have
qualities also. Those Pradesh along with qualities are called as Dravya. The
Vishesh which are existing within those Pradesh are named as Guna.
Bhavartha – Dravya is mass of infinite gunas. Hence each of the Pradesh
of dravya have a part of infinite gunas. Those Pradesh with all the gunas are
called as Dravya. Gunas are called as Vishesh.
39. Shloka- The conjunction of those Gunas only is the Desh (indivisible
dravya). Those gunas do not have separate existence different from Desh. It
cannot be said that in Desh the Guna(Vishesh) reside, but in conjunction of
those Visheshas ( Gunas) it is called as Desh.
Bhavartha – The followers of Naiyayik faith believe the existence of
gunas as different from that of dravya. They call dravya as the support for the
gunas but Jain Siddhant does not believe so. They accept the gathering of gunas
only to be Desh and do not accept existence of dravya different from that of
Gunas. It is not so that Dravya is support and Gunas are supported within the
dravya. But the mass of gunas constitute the dravya.
40. Shloka- Guna and Guni are indifferent. In this context there is example of
thread. The thread is not different from white etc. qualities nor can it be said that in thread the white etc.
qualities reside. But the accumulation of white etc. Qualities has resulted in
the thread.
Bhavartha- The gathering of white etc. qualities is called as thread.
Just as thread and whiteness are indifferent , in the same way the dravya and
gunas are indifferent. Just as thread is not different from whiteness etc. , in
the same way the dravya is not different from gunas etc.
Doubt
41. Shloka – If Desh be considered as different and the visheshas
supported by the Desh be considered as different, then the gathering of all
together can be called as Dravya. Just as the man is different and stick is
different. The conjunction of both can
be called as Dandi. Then what is the harm?
Solution 42-45
42. Shloka- Such doubt is not correct. By accepting Desh as
different and Gunas as Desh dependent different , it results in flaw of sarva
sankar (complete mixing). It can be shown by the example as follows- If gunas
are treated as different then whether in conjunction of consciousness quality
the insentient substance can become sentient jiva?
Bhavartha – If gunas are accepted as different from dravya then the gunas
can independently join with any substance. If consciousness guna is not
considered as guna of jiva and it is believed to be independent then just as it
resides in jiva, it can reside in ajiva substance also. In that case the ajiva
can also be called as jiva. Then there
would be no order in the substances. Any substance can take any form.
Hence accepting gunas as totally different from dravya is completely false.
43. Shloka – Another thing is that without gunas the existence of
the Pradesh of dravya cannot be known and without the Pradesh the gunas cannot
be known either.
Bhavartha -
The collection of gunas
is only Pradesh. Without collection the owner of collection cannot be there and
without owner of collection the collection cannot exist. Both cannot live
without one another. In other words both are one and the same.
44. Shloka – If obstinately without any reason the guna and guni
are believed to have different existences then in that both would have
equivalent existences . In such a case how can one be called as Guna and other
as Guni?
Bhavartha – The collection of gunas is called as dravya (Guni) but if
guna and guni are considered to be different then both would be equal. In such
a case who shall be called as Guna and whom as Guni. There would not be a
difference between Guna and Guni.
45. Shloka- From the above it establishes that Vishesh of Desh
only are called as Guna . Guna do not reside in Gunas. These Guna are
continuously manifesting but they are indestructible.
Doubt
46. Shloka- Guna and Guni are both same since they do not have
different existences. With the reason of having same existence the guna and
guni are established to be one , then what is the cause that in spite of being
indivisible mass the dravya appears to be having Dwait nature?
Solution 47-63
47. Shloka – Any substance is stationary within its nature ( gunas
form) and that nature also is indifferent from the substance. Only from aspect
of implication it is considered as different.
Bhavartha- Although nature and owner of nature, both are indifferent,
even then in narration the nature and its owner are considered different. In
reality there is no difference.
48. Shloka – Shakti, Lakshya, Vishesh, Dharma, Roopa, Guna,
Swabhava, Prakriti, Sheel, Akriti- all these words mean the same Guna.
49. Shloka- Any shakti of Desh does not become another Shakti form.
In this way upon consideration of each shakti sequentially, all infinite
shaktis appear different clearly.
Bhavartha- In the Dravya there are infinite shaktis. They are different
from each other. One shakti never becomes other shakti form.
50. Shloka – Just as mango fruit has touch, taste, smell and colour
all four together. All these Gunas are known by four different senses hence
they are several.
Bhavartha – The touch of the mango fruit is detected by sparsh-sense. The
taste is known by Rasana-sense. The smell is known by nose. The colour is known
by eyes. Being subject of different senses, all four gunas are different. In
this way the deeds of all gunas are also different. Hence the gunas are all
different.
51. Shloka – All the gunas are different . Another example- in Jiva
dravya the guna by the name “darshan” cannot be gyan, nor can it be sukh, or
charitra or any other guna form. The darshan guna shall always remain darshan
form.
52. Shloka- In this way any guna cannot become another guna form.
Hence the infinite shaktis of dravya having differentness with each other are
illuminating self with different deeds.
53. Shloka- In each of
these shaktis, every shakti has infinite indivisible units. With differential
knowledge of being less or more, those units are known.
54. Shloka- There is simple example of white cloth. Some cloth is
less white and another is more white and some other is even more white. These
are all differences of whiteness. In this way the less and more -ness can be of
different types. Therefore whiteness quality has infinite units which can be
imagined. ( Actually whiteness is paryaya. In the example it is accepted as
Guna form)
55. Shloka – The other example of gyan guna of jiva is clear. The
gyan guna of jiva is although one and indivisible, even then it appears several
form by differences of units.
Bhavartha- The Minimum knowledge is that of sookshma nigodiya
labdhi-aparyaptak jiva which is equal to infinitesimal fraction of an
Akshar(letter). In this gyan also there are infinite units (avibhag
praticcheda) and the later states of that Nigodiya has gradual increase of
knowledge. The two sensed and three sensed paryayas have more increase of
knowledge. Sequentially the knowledge of jiva becomes so large that it can know
all the paryayas of entire world of every samaya at the same time clearly. One
can think that in one gyan guna what is the extent to increase which takes
place with respect to minimum state. This sequential increase establishes that
gyan guna has several parts which appear to be less and more form. In the same
way each guna has infinite units which are called as Avibhag Praticcheda.
56. Shloka- Just as Desh has divisions, in the same way the gunas
do not have divisions. The divisions of Desh occur in width dimension since
Desh is thick substance. Guna is not so
and nor does it have divisions in that manner, but it occurs in less or more
form.
Bhavartha- The divisions of Desh occur in different Pradesh form but the
divisions of Guna remain pervasive in all the Pradesh and occur in magnitude
(less or more) form.
Three shlokas 57-58-59
57. Shloka- The preachment of the division sequence is as follows.
The Guna nature is sequential form which should be divided till there is no
residue. The half part should be again divided till there is no residue.
58. Shloka- In this way continuously it should be divided by two
till it cannot be divided any further and an indivisible part is remaining.
59. Shloka- The sum of all the factors of the gunas is infinite.
The collection of factors is called Guna. The factors of guna do not have
different existence from the guna. But the collection of factors is called
existence form Guna.
60.
Shloka- Ansh,
paryaya, bhag, haar, Vidh, Prakar, Bhed, Ccheda, Bhang they all mean same
‘paryaya’.
61. Shloka- All the factors of Guna are called guna paryaya . This
is not contradictory since the paryayas are factor form only.
62.Shloka- Many wise people call Guna Paryaya by another name. Guna
and Artha have the same meaning hence Guna-Paryaya are also called as Arth
Paryaya.
63. Shloka- The Dravya Paryayas which have been described above in
the form of parts of Desh, those Dravya Paryayas are named as Vyanjan Paryaya
by the wise ones.
Note- From 38 shloka onwards the Guna and its manifestation has
been described i.e. the Length of Dravya
was narrated. The width of Dravya was described in 25-37. In this way the
indivisible dravya narrated in shloka no 8 was described.
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