Fourth Intermediate Chapter
Description of paryayas
164-198
164. Shloka- In this Granth the objectives and characteristics of
Gunas were narrated as per Agam. Now the objectives and characteristics of
paryayas are described.
165. Shloka – Paryayas are Kramvarty (sequential), Anitya (
transitory), Utpad-Vyaya form ( generation-destruction form) and in some
respect Dhrovya (permanent).
166. Shloka- The Vyatirek (distinct) nature of the paryayas has
already been established in the description of gunas. Now the remaining
characteristics are described sequentially as per my capability.
Bhavartha- The mutual absence between Pradesh of a dravya is Desh
Vyatireki paryaya. Each Pradesh has own kshetra which is different. This is
Kshetra Vyatireki paryaya. The paryaya of each samaya is different. This is
kaal vyatireki paryaya. For each guna the infinite avibhag praticcheda are
mutually different. This is Bhava Vyatireki paryaya.
Description of
Kramavarty (sequential) 167-169
167-168. Shloka - Sequentially which manifests or moves
is called as kramavarty or whose
activities are sequential. The paryayas are kramavarty.
Bhavartha- Just as in walking one foot follows next, both feet do not
move together. In the same way the paryayas also move one after another and
never two together.
169. Shloka- Paryayas are kramavarty, it means
that with destruction of first paryaya, next would take place and then third
and so on. These are sequential. All paryayas with the support of same dravya
generate and get destroyed.
Difference between
Vyatirek and Krama (170-175)
170. Shloka- If between Vyatirek and Kramavarty only word
difference is told then it is alright since both mean the same. If there is
difference in meaning then it should be told that what is the difference.
Bhavartha- In Vyatireki the Vyatirek with respect to
Dravya-Kshetra-Kaal-Bhava was told. Of these the Kaal Vyatirek is there in
paryaya. The paryaya of one samaya is different from that of another samaya
which is kaal vyatirek. Now the questioner asks that Vyatireki is also called
paryayas of different samaya and kramavarty is also called the same. Then is
there only name difference or some difference of bhava?
Answer 171 to 175
171. Shloka- The assertion of questioner that Vyatireki and
kramavarty are same is not valid, since between the dravya of previous samaya
and that of next samaya, in spite of partial similarity there is some
difference also. Just as the fine paryayas get merged in coarse paryayas but
there is difference through characteristics. In the same way the Vyatirek is
contained within kram but the characteristics are different.
Bhavartha- In the manifestation of dravya which occurs every moment,
there are two divisions. Compared to manifestation of one samaya, in the
manifestation in second samaya there are some similarities and some
dissimilarities. For example take a child. At every samaya his state keeps
changing. If this is not accepted then after one year the child should not have
been stronger and taller which did not happen in a day. It was growing at every
samaya but in our visions the state of two samaya was the same. The dissimilar
manifestation of every samaya is fine and invisible which is not detected by
senses. The similar manifestation is
there for several samaya. Hence it is told that coarse paryaya is long lasting.
The sookshma paryaya is contained within the coarse paryaya even then by
characteristics they are different. In the same way although Vyatirek is
contained within kram but there is difference of characteristics which is
described below-
172-173. Shloka – In the substances manifesting in
similar way, the differentiation of the segments which are mutually dissimilar
is named as Vyatirek. The paryaya of one samaya is not same as the paryaya of
second samaya. This establishes the Vyatirek quite sufficiently.
Bhavartha- The dissimilarity of paryaya of one samaya with that of
second samaya is called as Vyatirek. Although coarse paryayas manifest in
similar way, even then the paryaya of one samaya is different from that of
second samaya. The establishment of the difference between the paryayas of
different samayas is called as Vyatirek.
Form of Kram
174-175. Shloka- The one which is accompanied with
expansion is called Kram. Kram is cause for flow. Kram does not bother that it
is same or different. The Kramavarty-ness is present prior to Vyatirek and as a
rule accompanied with Vyatirek. The flow of the form of one paryaya followed by
second, second by third, third by fourth is called as Kram. The mutual
difference between them as ‘this is not same’ is called as Vyatirek.
Bhavartha- The continuous flow of one by second, third, fourth is called
as Kram. Kram does not care that ‘it is not same’. In Vyatirek it is considered
that ‘this is not same’. Hence Kram is prior to Vyatirek and is cause of
Vyatirek. Vyatirek is its karya. Kram and Vyatirek have karan-karya bhava.
Highlighting upon the
natures of Kram and Vyatirek
Dravya by nature is self established and naturally it
manifests at every samaya. For example one Jiva is there. Upon manifesting he
became Deva from Manushya. Now the Jiva is same which was earlier which is
called ‘sameness’ and from Manushya he
became Deva which is not same as earlier which is called ‘differentness’. Now
manifesting at every samaya is called
‘Kram’ since it occurs sequentially. Two manifestations do not occur together.
Hence the paryaya of every samaya is called as ‘Kramavarty’. Although in kram the sameness and differentness both
are present but in the characteristics of kramavarty the focus is not upon
sameness and differentness, but the focus is upon the sequential manifestation.
Now in that kram the paryaya of first samaya belongs to first samaya only and
not to second samaya and the one which pertains to second samaya belongs to
that samaya only and not first samaya. The mutual difference between the two is
called as ‘Vyatirek’. In this the focus is upon sameness and differentness
only. Mutual difference is its characteristics. Kram is called coarse. The
differentness between the paryaya of second samaya and that of first samaya is
sookshma hence Vyatirek is Sookshma. Whatever kramavarty manifestation would
occur, it would comprise of Vyatireki-ness also. Hence in spite of kram and Vyatirek occurring in
one samaya, first kram and then vyatirek is told since firstly change is
carried out and then it is told that it is not same.Hence Kram occurs prior to
Vyatirek.
Although Paryaya is called kramavarty as well as Vyatireki
but there is a difference (1) Kramavarti is coarse and Vyatireki is sookshma.
(2) The characteristics of kram is manifesting sequentially and characteristics
of Vyatireki is ‘mutual difference’. (3) Kram does not consider sameness and
differentness while Vyatireki considers sameness and differentness. (4) Just as
in coarse paryayas the sookshma paryayas are inherent, in the same way the
Vyatirek is inherent in kram. Manushya, Deva are coarse paryayas and in one
manushya paryaya, the manifestation of gyan etc. occurring every samaya is sookshma paryaya. This manifestation is
inherent in manushya paryaya. Being Deva from Manushya is Kramavarty since it
occurs with kram and not together. In the wide spread Manushya paryaya the
mutual sookshma difference at every samaya is Vyatireki-ness. In this way the
Vyatirek is inherent within the kram. In Vyatireki-ness new existence fractions
are not generated and previous existence fractions are not lost either. They
remain the same only. Only all the existent fractions undergo changes of
colour-bhava etc. The innumerable Pradesh of Manushya and Deva are same but
they have undergone a change from shape of Manushya to that of Deva. For this
reason the Vyatirekiness is present. The existent fractions of Matigyan are
same but there is Vyatirekiness with respect to Lokalok shape and pot shape etc. The essence is that in
Vyatirek the focus is upon the mutual difference only while Kramavarty focuses
upon sequential manifestation. This is the difference between Vyatirek and
Kramavarty.
Doubt
176. Shloka- What is the Praman to establish the Kram and Vyatirek
since the thing is as it was earlier. ( the substance is permanent as it is.)
Answer 177-180
177. Shloka- This doubt is not valid since with Pratyaksha (Direct)
Praman and own experience or inference
Praman, the thing is the same – in this
way a permanent and it is not the same – in this way transitory also gets
experienced.
178. Shloka- The meaning of the above is that the way the dravya is
self established, it is manifesting also as a rule. Just as the flame of lamp
continuously manifests, in the same way the dravya also manifests every samaya.
179. Shloka- With the destruction of previous bhava and destruction
of some fraction (paryaya), the new bhava or the new fraction (paryaya) is
generated which leads to manifestation.
180. Shloka-The destruction of previous bhava and
generation of later bhava is as follows- The Jiva who was in Manushya paryaya
died and became Deva which is different in some aspects from Manushya Jiva.
Just as milk become curd by undergoing some change of bhava, in the same way
Jiva undergoes change of bhava.
Doubt 181-182
181-182. Shloka- By accepting such changes, it appears
that along with existent some non existent also gets generated while some
existent gets destroyed. By observing sameness and differentness it appear so.
Something gets produced in same way and some things gets
produced in different way. The heat from manifestation of fire is its
generation in same way while the change of colour of mango from green to yellow
is generation in different way. In this way some non existent is produced and
whether some existent gets destroyed?
Bhavartha- Observing the manifestation of substance at every samaya,
believers of thing itself to be getting produced and destroyed, have such
doubt.
Answer 183-192
183. Shloka- The doubt posed is not valid since it is natural that
neither non existent substance gets generated, nor existent substance gets
destroyed. The Utpad-Vyaya-Dhrovya are bhavas changing into different bhava at
every samaya.
Bhavartha- The non existent cannot come
from anywhere and the existent cannot go any where. Hence neither new
substance is produced nor existent substance gets destroyed. But in every
substance a change of bhava occurs at every samaya.
Clarification of change
of Bhava
184. Shloka- It means that the earlier bhava form becomes later
bhava form. The change in spite of remaining existent is bhava. No bhava gets
absolutely destroyed or generated.
Bhavartha- Shape is called bhava. Changing from one shape to another of
the substance is called change of bhava. In every substance at every samaya, a
change of shape keeps taking place. No new substance gets produced nor does an
existent substance get destroyed.
185. Shloka- As an example the flow of water which manifests in
first samaya, same water flows in second samaya also.
186. Shloka- The difference between the first state of dravya to
that of second state is observed with the nimitta of Avagahan Guna of the
fractions of Desh which sequentially manifest without forgoing their nature.
Bhavartha- The corruption of Dravya is called as Vyanjan Paryaya which
keeps changing at every samaya. With respect to Vyanjan paryaya of one samaya,
that of second samaya has similarity and dissimilarity both. In dissimilarity
also the nature of dravya does not get destroyed. However the dravya which was
occupying a certain shape now started occupying a different shape. This only is
the change and no other one.
First Example
187. Shloka- Jiva has innumerable Pradesh equal to that Lok. Their
increase or decrease occurs only from aspect of Avagahan (occupancy) only and
not from aspect of Dravya.
Bhavartha- The innumerable Pradesh of Jiva always remain the same
without any increase or decrease. However depending upon the size of the body,
those Pradesh get expanded or compressed on their own. In the body of ant also
same soul with innumerable Pradesh is there and in the body of elephant also
same soul with innumerable Pradesh is there. The soul is same in both
equivalent to his size. Only from one shape it changes into another shape. Only
from aspect of change of shape the increase-decrease of the Pradesh of soul are
considered. In reality no increase or decrease occurs in them. Call it
increase-decrease or Utpad-Vyaya or differentness, dissimilarity – they mean
the same. That change of shape has not occurred due to body, but due to own
capability of swa-kaal at that moment.
Second Example
188. Shloka- Second example is that of lamp. The
number of rays of lamp remain the same. However there is increase or decrease ,
experienced in the presence of home etc. form specific nimitta form hindrance
due to avagahan (occupancy).
Bhavartha- Depending upon the size of the box in which the lamp is kept,
the illumination of lamp occupies that kshetra due to own reason and not due to
nimitta.
Third example
189. Shloka- With respect to Avagahan(occupancy) of fractions,
there is example that the gyan guna is stationary within its own fractions (
Avibhag Praticcheda) . This sometimes increase or decreases which depends upon
the shape of the gyeya. The shape of gyan becomes as large as that of gyeya. In
reality the fractions of gyan guna do not undergo change.
Bhavartha- The less-more is with respect to knowing. The amount of work is with respect to strength. Jiva knows
gyeya not because of gyeya but due to capability of swa-kaal.
190. Shloka- The example is as follows- When the gyan is knowing
pot, at that moment it is pot size alone. And at the moment it is knowing the
entire Lok, at that moment it is of the size of Lok.
Bhavartha - at the time of knowing pot, the gyan becomes of the shape of
pot, and while knowing the entire Lok it becomes of the size of Lok.
191. Shloka- While being of the shape of the pot, the remaining
fractions of gyan do not get destroyed and while being of the shape of Lok,
other than regular fractions, no new fractions get generated. (The term shape does not mean image but knowledge.)
192. Shloka – But in those Gunas there is one
called AguruLaghu which is beyond words . It is self established. Its direct
visualisation is only to omniscient ( param guru) or the Chhadmastha also knows
based upon experience.
Bhavartha – The Agurulaghu guna is separately there in each substance.
With its nimitta, no shakti gets destroyed. The form in which a
shakti exists, always remain in the same form. The same is also called permanency.
Hence in spite of being less or more the fractions of gyan guna never get
destroyed. Even with the increase-decrease of fractions of guna in Vishesh, the
fractions of Samanya guna remain the same due to AguruLaghu Guna. This is
directly known to Kevali. With the attainment of Kevali-hood , they get
revealed in the Jiva. These gunas were existent , therefore only they got
revealed in paryaya. They have not come from somewhere else. By such inference of own experience the
Pratyaksh is visualised.
Doubt 193-194
193-194. Shloka- “The shakti never gets destroyed nor
does it get generated new.” If it is believed so then the Utpad-Vyaya-Dhrovya
cannot exist in Gunas. Neither Upadan
(Dhruva) is there nor it can be a cause, and no fruition can be there. Since
with the above statement you have accepted Gunas to be consistently same.
Another thing is that sometimes the fractions of each Guna
appear to be small , in such case the guna should be weak ? Sometimes the guna
appears to be more, then it should be strong? This is a great flaw. Its
refutation is difficult.
Answer 195-198
195. Shloka- The doubt raise above is baseless
since it has been told earlier that dravya has nature of manifestation. Hence
in permanent substance only Utpad, Vyaya, Dhrovya are applicable and not in
transitory substances.
Bhavartha- When complete Gyan is existent in Guna then only it would
manifest more or less form in paryaya. That manifestation of more or less does
not happen on account of gyanavarana karma or other nimittas, but due to own
established nature of manifestation of substance and due to capability in
swa-kaal. Such is the purport of author and the same is called as momentary.
Another objective is that in spite of paryaya being less or more, the guna
is always present in the substance which
is called as permanent. If this is not accepted then on what basis the
manifestation would occur. Whom would gyanis take recourse to for carrying out
purushartha for Moksha? Since the guna is whole, then only in paryaya it is
revealed through purushartha.
196. Shloka – After accepting the existence of gold
only the bhavas of earing etc. are applicable to it. With bhavas of earing etc.
only the Uptad etc. are applicable to it.
Bhavartha- When the gold takes the form of earing, then firstly the gold
dice form paryaya gets destroyed for generation of earing form paryaya. Gold is
present in both states. Hence in gold utpad etc. trio are applicable but in the
Pradesh of gold in reality any form of new generation or destruction does not
occur. Only from one shape another shape
changes. If gold itself is believed to be temporary then with destruction of
dice, where from the earing would be produced? Hence in permanent substance
only Utpad etc. trio are applicable and not in transitory.
197. Shloka – In the same way the cause and effect are applicable
only to the substance permanent in certain aspect as described above since both
can belong to existent substance only.
198. Shloka- From aspect of dravya, leave apart the generation of
non existent and destruction of existent in gunas, in its magnitude the
strongness or weakness also does not happen.
Bhavartha- On account of AguruLaghu guna the guna always is existent
with complete strength at all times. In the paryaaya the capability of knowing
more or less is revealed is on account of capability of swa-kaal and not on
account of gyanavaraniya as told in
shloka 195. The gyanavaraniya is present in nimitta form for sure and when
manifestation occurs then that too also would be blamed. That indicates the
transitory nature of vibhava. In Jain dharma the manifestation of each dravya
in swabhava or vibhava form occurs on account of capability of swa-kaal and not
due to some other dravya. The substance is completely independent in trikaal. Blaming it on gyanavaraniya is
termed as nayabhas (false naya) later.
Note – The fourth intermediate chapter describing the paryaya in the
maha adhikar of substance is completed.
Fifth Intermediate
Chapter
Description of
Utpad-Vyaya-Dhrovya 199-260
199. Shloka – In this way the characteristics of
paryayas were described. Now the different forms of Utpad-Vyaya-Dhrovya are
described as per capability of author.
200. Shloka- The Utpad and sthiti ( permanence) and vyaya
(destruction) all three events belong to paryayas only and not substance. The
agglomeration of paryayas is called as Dravya. Hence all three together are
called as dravya.
Bhavartha- If the Utpad Vyaya are believed to be that of dravya then
dravya would need to undergo destruction and generation. But it has been told
earlier that neither the substance gets destroyed nor any new substance is
created. Hence all three are different states of substance and they together
are called as dravya. Hence the gathering of the three is the complete form of
dravya.
Form of Utpad
201. Shloka- Of the three the new state of the manifesting dravya
is called as Utpad. This Utpad also from aspect of Dravyarthika and
Paryayarthika naya is accompanied with existent and non existent bhava.
Form of Vyaya
202. Shloka – The Vyaya also does not happen in the substance but
occurs in the state of manifesting dravya. The same is called as Pradhwansa
Bhava. This Pradhwansa Bhava occurs in manifesting dravya by nature.
Form of Dhrovya
203. Shloka- Dhrovya also occurs from certain aspect of
Paryayarthika naya in substance. Only substance does not become Dhrovya without
Paryaya Drishti. Like Utpad and Vyaya, this too is partial natured and not complete nature.
Bhavartha- Just as Utpad and Vyaya do not occur from aspect of Dravya
Drishti, in the same way Dhrovya is also not from aspect of Dravya Drishti but
it is from aspect of paryaya Drishti hence that too is described as a fraction of
substance. If all three are accepted from
dravya Drishti then the substance would be absolutely temporary and
absolutely permanent.
Another form of Dhrovya
204. Shloka- The characteristics of Dhrovya also means that the
bhava of substance does not get destroyed i.e. whatever is the manifestation of
substance earlier, the same occurs later also.
Example
205. Shloka- Just as the flower manifests in smell form. The smell
keeps manifesting at every moment and does not have the nature of not
manifesting. It is not so that the flower was earlier without smell and later
it developed smell.
Bhavartha- The smell quality is manifesting natured hence it is always
there in flower. It is never absent from flower. The same is called as Dhrovya.
The smell form manifestation which was there earlier, remains later also.
Consideration of Nitya
and Anitya
206. Shloka- Of the three Utpad and Vyaya are
cause of Anitya nature in manifesting dravya while the Dhruva is cause of being
Nitya. All three are different in parts form.
It is not so
207. Shloka- Someone should not doubt that existence is absolutely
Nitya in dravya and remaining any other guna is not Nitya and has absolutely
different nature of Utpad, Vyaya both manifestations. Since-
Flaw in above thinking
208. Shloka- By accepting as per above all would become subject of
arguments. By accepting different Pradesh in dravya neither guna would be
established nor paryaya. Neither dravya nor existence would be established
since by accepting everything to be different, even one does not get
established.
Second Flaw
209. Shloka- By accepting Utpad and Vyaya to be absolutely
different paryaya form alone and accepting dravya to be different from them being
absolutely Nitya, gives rise to the flaw that the Nitya would remain Nitya
forever and the Anitya would remain Anitya forever since one cannot have
several dharmas.
Bhavartha- By accepting dravya to be several dharma form its permits to
have arrangement of being Nitya and Anitya in certain aspects. By accepting
substance to have only one dharma form, the entire arrangement gets destroyed.
Third Flaw
210 Shloka- The imaginary arrangement of this is dravya, this is
guna, this is paryaya, also would get eliminated since in differentness all
would be called as different dravyas like another dravya.
Doubt
211. Shloka- The dravya and Guna are Nitya like ocean and paryayas
are generated like waves and get destroyed. What is wrong in such belief ?
Answer 212-217
212. Shloka- This doubt is not right since the quoted example of
ocean and waves causes hindrance to his own meaning and supports opposite
meaning from his intent. How it supports opposite side is explained-
213. Shloka- Ocean along with waves is one only. It is not so that
waves are different from ocean but ocean is same as the waves. In the same way
the existent dravya is not completely different from paryayas of any guna.
214. Shloka- But the ocean only is garland of waves since that
ocean only manifests in waves form.
215. Shloka- Hence existent itself is Utpad and existent itself is
Vyaya and that only is dhrovya. Other than existent there is no other Utpad or
Vyaya or Dhrovya.
216. Shloka – Or from aspect of undifferentiated Dravyarthika naya
neither there is Utpad, Nor Vyaya, Nor guna , Nor paryaya. Only indivisible existence form substance is
there.
No comments:
Post a Comment