GRANTHRAJ SHRI PANCH DHYAYI …05

                                               

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.

Continued….