GRANTHRAJ SHRI PANCH DHYAYI...04

 

Consideration of transitory nature of qualities

112. Shloka- Just as the substance keeps manifesting at every moment, in the same way the qualities also keep manifesting at  every moment. Hence just as substance gets generated and destroyed, in the same way the gunas also undergo utpad and Vyaya.

113. Shloka- Although from aspect of Samanya Drishti the gyan is permanent, but since it knows pot sometimes and then pan sometimes, hence it is transitory also.

Bhavartha- From aspect of state (paryaya) the gyan is transitory. With respect to its existence it is permanent.

114. Shloka- The colour always remains in mango hence from aspect of colour quality it is permanent, even then for changing from green to yellow state it also gets destroyed and generated.

Note- Thus describing the permanent-temporary nature of gunas, it is churned by means of questions and answers.

Doubt

115, Shloka- It is definite that Gunas are permanent and all paryayas are transitory. Then why the gunas are also described as permanent-transitory like dravya?

Solution 116-117

116. Shloka- Although the doubt is valid, even so the answer is as follows- Gunas are not different substance from existence i.e. dravya and paryaya since the agglomeration of gunas only is dravya and manifestation of gunas is paryaya. Hence just as in description of dravya the permanence is there from certain aspect and transitoriness from another aspect , in the same way the gunas also have permanence and transitoriness from different aspects.

117. Shloka- Although gunas are permanent, even then they manifest without effort at every samaya. That manifestation is also specific state of those qualities. It is not different existence.

Doubt

118. Shloka- The Guna always remains the same and the manifestation of one samaya is entirely different from that of second samaya. Hence can the dravya residing between the manifestation and guna be called as different substance?

Solution 119-123

119. Shloka- This doubt is not valid since manifestation is specific state of gunas and that guna and its manifestation i.e. the states of entity all together only are called substance. There is no other substance having existence different from that of guna and paryayas.

Bhavartha- The questioner had described the gunas as different from their manifestations  and the reason he had provided was that the manifestation of one samaya is totally different from that of second samaya. In this way that also gets destroyed and in the third samaya another manifestation is produced. Hence the manifestations are totally different from gunas. Its answer is given that although the manifestation is different at every samaya, even then the manifestation of any samaya is not different from the gunas but is their specific state. In this way the manifestation of every samaya is indifferent from gunas. If the manifestation be totally different from gunas then the question may arise that to whom does the manifestation belong? The manifestation is impossible without a manifester. Hence the manifestations of gunas are not completely different from the gunas. The gunas are not different from manifestations and there is no dravya different from gunas. Hence all guna paryaya together constitute the substance.

120. Shloka- Just as gunas are Utpad, Vyaya form being manifesting by nature, in the same way with indubitable logic the gunas remain stationary within their  natures and hence they are permanent also.

121. Shloka- It is not so that some gunas get completely destroyed and some new gunas are produced and the support for the produced and destroyed gunas is dravya.

122. Shloka- Those who believe the destruction and generation of gunas, their assertion that the earlier gunas of mud got destroyed and with annealing different gunas were generated,- it is merely imaginary example.

Bhavartha- It is Siddhant of Naiyayik Philosophy that when the raw pot is baked upon  fire then at that moment its earlier qualities get destroyed. Upon baking new qualities are produced in the pot. Not only this, It is Siddhant of Vaisheshiks that when the pot is baked on fire then the black pot gets broken and its paramanus get separated completely. Immediately the red colour form gets generated and the baked paramanus get together which constitute the pieces from which the red pot gets generated. In the act ( the bursting and making of pot) a very small time is taken which is undetectable. This example of Naiyayik Siddhant for believing destruction and generation of Gunas is absolutely false. This example is completely impeded. This cannot be accepted by any rationale person that in fire the qualities of pot get destroyed or the pot gets burst in fire and immediately gets produced. Therefore this Siddhant of Naiyayiks is completely unsupported. The generation and destruction of Gunas as per this example is also false. The same is revealed by author as follows-

123. Shloka- The answer to the Naiyayik Siddhant is clearly by the question that whether the mud of the pot gets destroyed by keeping the pot in fire? If the mud does not get destroyed then surely there is permanence in the gunas of the pot.

Doubt

124. Shloka- Those Pradesh only are called as Dravya. The Vishesh residing with the support of Desh are called as Guna. Hence Gunas are different from dravya.

Doubt continued

125. Shloka- When dravya is different from gunas, then the way the Utpad-Vyaya-Dhrovya applies properly in dravya , it does not apply in gunas. Neither it is applicable to any guna nor group of gunas.

Bhavartha- The purport of questioner is that the dravya form desh is permanent and Guna form Vishesh is transitory. From that aspect only Utpad, Vyaya is applicable.

Answer 126 to 131

126. Shloka- The above doubt is not valid since this characteristics  causes transitoriness in Gunas. The transitoriness of gunas is directly objected by the recollection that “it is the same”.

Bhavartha- The recollection establishes the permanence of gunas.

127. Shloka – By believing gunas to be of utpad-vyaya form, in the dravya only one guna would stay in one samaya. With destruction of that guna another guna would be produced. Several gunas would not remain in the dravya together.

128. Shloka- Accepting existence of one guna at a time in the dravya is not right since this is objected to by both praman and example. In the fruit of mango colour, taste, touch, smell etc. several qualities are directly observed together.

129. Shloka- If due to fear of these flaws, the gunas are accepted to be permanent and manifesting by nature, then gunas would have Utpad etc. trio form for sure.

Bhavartha- Like dravyas, gunas also have Utpad etc. trio, this is established. Hence the Gunas are permanent -transitory.

130. Shloka- Earlier also this doubt was raised that only Pradesh are called as dravya. But Pradesh itself is specific shakti of Pradesh-ness. This too is a quality.

131. Shloka- Hence the earlier Acharyas have described the agglomeration of gunas as dravya, so it is right only. Its clear meaning is that if the dravya is divided separately then gunas would only be seen.

Bhavartha- Other that gunas, dravya is not a different substance. When each guna is separately considered in dravya then there is nothing left in the dravya. The entire draavya has a Vyanjan paryaya at any samaya which is also specific state of Pradesh-ness guna. Hence collection of gunas only is dravya.

Doubt

132.Shloka- If collection of gunas only is dravya then the paryayas of dravya should be called as paryayas of gunas only and not dravya paryaya?

Answer 133-135

133. Shloka- The above doubt is not valid since gunas also have speciality. Although from aspect of Guna-ness dharma all gunas are called as guna, even so there is some guna called consciousness and some guna called insentience. Just gunas have this speciality , in the same way they have Kriyavati shakti(guna) and some have Bhavavati shakti .

134. Shloka- Of these the vibration of Pradesh or Desh is called as Kriya. The remaining guna is called as Bhava. Its manifestation occurs by means of indivisible factors ( avibhag praticcheda).

Bhavartha- The shakti of Pradesh-ness is called Kriyavati shakti and remaining infinite gunas are called Bhavavati Shakti. Manifestation is also of two kinds. One is that of Gyan etc.  gunas and other is that of complete dravya. The manifestation of gyan etc.  gunas is free of kriya , only the fractions of gunas undergo variations of less or more form. But in the manifestation of dravya all the Pradesh undergo change, with the nimitta of Pradesh-ness guna. Hence Pradesh-ness guna is called as Kriyavati shakti. All other gunas are inactive hence they are called as Bhavavati shakti.

135. Shloka- All the divisions of Pradesh are called as Dravya Paryaya and the divisions of gunas are called as Guna Paryaya.

Bhavartha- Each of the indivisible Pradesh of Pradesh-ness guna is called as Dravya Paryaya. With the nimitta of Pradesh-ness guna the change of shape of all the Pradesh of the dravya is called as dravya paryaya or vyanjan paryaya. In the fractions of the remaining gunas the hierarchical form manifestation is called as guna paryaya or arth paryaya.

Conclusion

136. Shloka- Therefore the gunas which were described as Utpad-vyaya-dhrovya , they all are  established with direct etc. Praman and hence are flawless.

Note- Till now the gunas were established to be permanent-transitory. Now other names of gunas are explained with meaning.

Description of other names of Gunas 137-158

137. Shloka- Now the characteristics of Gunas are described in another way. Just as atma, Chidatma or Gyanatma have been meaning the same , in the same way these other words also mean the same i.e. imply the same meaning which has been told earlier.

138. Shloka- The other words are Guna, Sahbhavi, Anvayi which mean the same.

139. Shloka- Gunas stay together hence they are called Sahbahavi. They do not occur like paryayas sequentially.

Clarification of doubt

140. Shloka- The questioner interprets the Sahabhavi word that gunas stay with dravya together hence they are called Sahabhavi. But such doubt is baseless since there is no dravya other than gunas. This has been told earlier itself.

Bhavartha- The word  Sahabhavi does not mean that guna stay with dravya together since by doing so the dravya becomes different substance and gunas become different substance. But this has been negated earlier that dravya is different from gunas. Hence the meaning of Sahabhavi is that all the gunas stay together . Dravya is indivisible mass of infinite gunas. The gunas manifest at every moment in paryaya form. Since beginningless time to endless time whatever manifestations of gunas take place, there the gunas are together and they do not separate. But same is not so for paryayas. They are kramabhavi (sequential)  which are never together. The paryaya of earlier samaya does not remain at later samaya. The Gunas remain same at every samaya hence they are sahabhavi.

Further Doubt Clarification

141.Shloka- If the gunas are called as Sahabhavi since they stay together, then this characteristics is applicable to paryayas also since they also stay together. Then they would be called as gunas. This is flaw of ati-vyapti (over-pervasiveness). To eliminate this Ati-Vyapti fault acharya says that paryayas stay separately and not together. If the characteristics is declared as defective then by indifference between paryayas without any difference in states all would have the same form. In one samaya all would be Deva, Manushya, Tiryanch, Naraki. Just as jiva at the same samaya is gyan, darshan, sukh etc. infinite guna form , in the same way he would be deva, manushya, naraki form since you wish to believe all paryayas to be together.

Description of term Anvaya from 142 to 156

142. Shloka- The term ‘anvaya’ means one which flows continuously without hindrance. Such is the Dravya.

143. Shloka- The equivalent words for dravya in general way are satta, sattva, sat, samanya, dravya, anvaya, vastu, arth, vidhi which mean the same.

144. Shloka- The gunas are called Anvayi to whom the anvaya belongs. To summarize the gunas  belong to same side as friends and stay together in Vastutva form. All of them have same anvaya-dravya and they do not oppose each other while paryayas do not stay together and one paryaya cannot appear in another form. Gunas do not depend upon paryayas. Just as gold is yellow, be it in earing paryaya or bangle paryaya. It would continue to display the yellow form and has no expectation from paryaya. In the same way Jiva whether he is Manushya or Deva, the gyan continues to reveal gyan guna only.

Bhavartha- Every dravya has infinite gunas and their togetherness only is called dravya or Anvaya or Vastu. All these gunas belong to same side without opposition bhava since their Anvaya-dravya is same. In spite of being several from aspect of differentiation, all gunas are one guna only from aspect of non-differentiation. In describing any guna with primacy, the other gunas  are described in minor way in the same and the form of all gunas get merged into that guna. For example consider a stick of gold as one dravya. In that yellowness, heaviness, smoothness are gunas. When the stick is observed in yellow form then complete stick appears yellow and heaviness, smoothness do not stay separate. In the same way when the stick is seen from aspect of heaviness then complete stick appears to be heavy . When observed from aspect of smoothness then complete stick appears to be smooth and it is so also. This stick is named as ‘Anvaya’ and the three gunas which describe the same Anvaya are called as ‘Anvayi’. What is yellow is heavy and also smooth. In paryayas, such is not the case. They do not stay together. Their anvaya dravya is not one. One paryaya cannot reveal its form upon other paryaya. Deva and manushya cannot stay together. From aspect of Paryaya Drishti their dravya is different and Deva cannot reveal himself in Manushya form. The earing cannot appear in bangle form. Hence they are different Vyatireki ( separateness) and are several. In the same way in Jiva the gyan, darshan etc. gunas are there. In observing the gyan form the Jiva appear gyan form and in seeing darshan form he appears darshan form. The one who knows, the same one only sees. Being several he is one.

Doubt

145. Shloka- In spite of Gunas having same anvaya (continuity) of existence form, they should have Vyatireki-ness ( differentiation) since they are several and in those existence form gunas, they have differences of bhavas e.g. gyan has bhava of knowledge, darshan has bhava of viewing. Thus all of them have different bhavas. Therefore there should be Vyatirek ( difference) between them.

Bhavartha- The differentiation is applicable in several only. Gunas are also several  hence they should have Vyatirek. Then why gunas are called Anvayi? The argument in favour of their Vyatirek is that all their characteristics, bhava and karya are different.

Answer

146. Shloka -The doubt of questioner is not valid. There is difference  between Anvaya and Vyatirek. Vyatirek are several (shloka 147-152) while Anvayi gunas is one as a rule (shloka 153-156).

Bhavartha- Vyatirek is applicable in several while anvaya is applicable to continuously flowing single one. Paryayas are several hence Vyatirek is applicable there. In Gunas,  with respect to several gunas although there is Vyatirek, even so each guna is Anvayi only. This is not same, such Vyatirek are of four kinds- Desh Vyatirek, Kshetra Vyatirek, Kaal Vyatirek, Bhava Vyatirek.

Desh Vyatirek

147. Shloka- What is one Desh is  that only and not second Desh. That second desh is not first Desh and it is second only. This is Desh Vyatirek.

Bhavartha- It has to be noted that here topic is not that of two dravyas. The absence of one dravya in another is not Desh Vyatirek. Between two dravyas Atyant Abhava (total absence) is applicable. Here the topic is that of one dravya only. Each dravya has several Pradesh which  are Vyatirek form amongst each other. What is one Pradesh , it is that only and not second Pradesh. The second Pradesh is second only and not first. In this way all the Pradesh of dravya are Vyatirek form with each other. This Vyatirek of Pradesh is called as Desh Vyatirek. It is to be kept in mind that same dravya is being talked about and not two dravyas.

Kshetra Vyatirek

148. Shloka- The area belonging to first Desh belongs to it only and not to other Desh. The area belonging to second Desh belongs to that Desh only and not to first Desh.

Bhavartha- Here the meaning is that the kshtera of first Pradesh of one dravya belongs to that Pradesh only and that kshetra is absent in the second Pradesh of same dravya. This is kshetra Vyatirek.

Kaal Vyatirek

149. Shloka- The State which is existent at one samaya is not same as the state at another samaya. Both are exclusive. The difference between one paryaya of same dravya from second paryaya is Kaal Vyatirek.

Bhavartha- Here subject is not that of two dravyas but of same dravya. The paryaya of two different samaya are not the same- this is kaal vyatirek.

Bhava Vyatirek

150. Shloka- The minimum fraction of the guna of one dravya is that only and not second fraction. The second fraction is second only. This is Bhava Vyatirek

Bhavartha- Here the subject is not that of two dravyas nor that of two gunas of same dravya. Here for one dravya, for any guna there are infinite avibhag Praticcheda (minimum fraction) which are called as Gunansh ( fraction). Now if for any guna the Gunansh (fraction) is taken, it is not same as the second Gunansh. Both are exclusive. In this way for the same guna the infinite Avibhag Praticcheda have mutual Vyatirek with each other. That is called as Bhava Vyatirek.

Flaw with non acceptance of such Vyatirek

151. Shloka- If such Vyatirek within a dravya is not there then everywhere ‘ this is same’ would apply, hence whole substance would become only single Desh alone form ( i.e. each dravya would have one Pradesh, One Pradesh Kshetra,  One guna only and one paryaya only)

Elaboration of above

152. Shloka- Just as paryayas are said to be different from each other. They have Vyatirek and they are several. The gunas in spite of being several do not have Vyatirek.

Bhavartha- The dravya, kshetra, kaal, bhava of one samaya of dravya is different from that of second samaya. Thus Paryaya have Vyatirek since they are not the same. The characteristics of Vyatirek applies fully there since they are not same. However in Gunas it does not apply. Although gunas are several, but in each guna ‘ this is not same’ such vyatirek does not apply. In every guna ‘ this is same’ such Anvaya characteristics only applies eternally.

The Anvaya nature of Gunas is established with example

153. Shloka- Someone in his intellect considered Jiva to be gyan form completely and another person considered Jiva  to be darshan form completely.

Bhavartha- With respect to Drishti of gyan the entire Jiva is gyan form and same jiva if seen with Drishti of darshan is completely darshan form. If seen from Drishti of Sukh, he is completely sukh form . Seen from Drishti  of whichever guna the entire jiva is that guna form. Therefore in spite of being several, the gunas are Anvayi. There is no Vyatirek here.  In paryayas such nature is not there.

154. Shloka- The paryayas  have the characteristics of “ this is not same” hence they are Vyatirek form. The Gunas are several but there “ this is not same” such characteristics does not apply hence they are not Vyatirek form.

Bhavartha- The Deva is not Manushya hence they are Vyatirek, but in gunas such rule does not apply. The jiva who is gyan form is also darshan form. In Parayayas ‘ this is not same’ characteristics applies but in gunas ‘ this is same’ such characteristics applies. Hence paryayas are Vyatirek form and Guna are Anvayi.

155. Shloka- The Anvaya nature of Gunas is as follows- ‘ Gyan is Jiva’ this indicated a jiva and ‘Darshan is Jiva’ this too told the same Jiva. This is established by recollection.

Bhavartha- In gunas the characteristics of Anvaya applies. When the jiva is told as Gyan form, at that moment it is that much only and when jiva is called as Darshan form, at that moment also he is that much only. “ this is same “- such recollection is there and “ this is not same”- such Vyatirek gyan does not happen. Hence gunas in spite of being several are Anvayi one and are not Vyatirek.

156. Shloka- As per the Acharyas the same principle should be applied to Sukh etc other gunas. The Jiva that knows, sees, he only experiences the sukh. In all these acts ‘ this is same’ is experienced. Hence Gunas in spite of being several are not Vyatirek but all gunas are one guna form since their Anvaya dravya is one only.

Why Gunas are Anvayi and not Vyatireki ?

Dravya is indivisible mass of infinite gunas. Seen from aspect of whichever guna the entire dravya appears to be of same form. This is the Anvaya nature of gunas. For example take the stick of gold. From aspect of yellowness, entire stick is yellow, from aspect of heaviness, entire stick is heavy, from aspect of smoothness, entire stick is smooth. Although the yellowness, heaviness, smoothness are different characteristics but their Anvaya is in the dravya such that all gunas appear as one. In paryayas, such is not the case. The Deva cannot appear as Manushya and they would appear differently. Hence they are Vyatireki. The characteristics of paryayas is ‘ this is not same’ while that of gunas is ‘ this is same’. This is the difference of Vyatirek and Anvaya.

Description of Arth 157-159

157. Shloka- The word Guna can also be called by the name ‘Arth’. This is not traditional but it is grammatical meaning.

158. Shloka- The meaning of the word ‘ Arth’ is that which flows. The gunas keep flowing in eternal progeny form.

159. Shloka- The bhava of the word ‘Arth’ is that gunas are self established manifesting natured as a rule. Hence they are Nitya (permanent) in some aspect and Anitya (transitory) in another aspect. Thus the Utpad-Vyaya-Dhrovya applies quite well in them.

Divisions of Gunas 160-163

160. Shloka- Although in general aspect all the gunas have similarity, even so there is speciality in them. Several gunas are Sadharan(common) and   many of them are Asadharan(Uncommon).

161. Shloka- The Sadharan Gunas are called Samanya guna  while Asadharan gunas are called Vishesh (special) guna.

Bhavartha- The gunas which are found in all dravyas in general manner, they are called as Samanya or Sadharan Gunas and the gunas which are found in specific dravyas are called as Vishesh or Asadharan gunas. Hence those which are there in all dravyas are samanya and those who are present in specific dravya are Vishesh.

162. Shloka- Why is it told so ? The reason is that with Sadharan gunas the dravya samanya is established and with Vishesh  gunas the specific dravya is established.

163. Shloka- For example the Astitva ( existence) guna establishes the Samanya dravya while Gyan guna establishes special Jiva.

Bhavartha- All dravyas are existent and the existence guna is found in all of them in general. However Gyan guna is not found in all dravyas but is found in Jivas only hence Gyan guna is Vishesh. Hence in all dravyas the Samanya guna are same while Vishesh Gunas are different.

Note – The third intermediate chapter describing the Gunas in the Maha Adhikar dealing with substance is completed.

Continued…..