Ek from aspect of Kaal
(471-478)
471. Shloka- Kaal, Samaya or the manifestation of
the substance are one and the same. In that kaal also the thing is indivisible
from aspect of dravyarthika naya.
Bhavartha- Here Kaal does not imply kaal dravya but the kaal of each substance. The
kaal dravya is detached nimitta in the manifestation of each dravya. But for
the manifestation of each dravya, that dravya alone is the Upadan cause. That manifesting dravya
is being considered here from aspect of swa-kaal. Every substance keeps
manifesting at every samaya. The agglomeration of such manifestations from
beginningless time to infinite time only is dravya. The state of the dravya at
every samaya is the kaal of that thing. With respect to that kaal the substance
is indivisible and one.
472- 473. Shloka- A substance keeps adopting different paryayas from
beginningless time to infinite time hence the substance is the collection of
those states. Now sequentially manifesting all the paryayas are substance form
or the substance itself is paryayas form sequentially occurring. This
establishes that the way the substance is like state of one samaya, in the same
way it is all the states form occurring in all the samayas. (this is Ekness
with respect to kaal).
False characteristics and
False example
474. Shloka- But it is not so that just as with enhancement of kaal the
body etc. strengthens – this way increase and just as with reduction of kaal
the body etc. weakens – this way decrease. This form of increase-decrease do
not occur with respect to kaal for the entity. It remains same from aspect of
kaal always.
Question
475. Shloka- When the previous paryayas of substance get destroyed then
surely there is loss for the substance and with generation of new bhava ,
surely there is increase.
Answer
476. Shloka- This is not right. If substance starts increasing and
decreasing then the existent substance would undergo destruction and non
existent would get generated. Such Siddhant is totally incorrect. Now to avoid
it, if the entity is presumed to be absolutely same form (non manifesting) i.e.
it does not have Utpad-Vyaya-Dhrovya then how can the entity be established to
be Anitya for such believers from aspect of kaal? Without accepting
manifestation , the substance cannot have Anitya nature from aspect of kaal.
477. Shloka- Although entity is Nitya with respect to kaal , even so it is
Anitya also. From aspect of kaal it keeps manifesting at all times. Hence it
has Anitya nature from some aspect is self established. In this context the examples
of clouds, lightening etc. are directly observed.
Conclusion
478. Shloka – From the above it is established conclusively that entity
manifesting again and again is one from aspect of kaal since its magnitude
remains the same as ever, i.e. in spite of manifestation its nature always
remains the same.
Summary of Ek-ness from
aspect of Kaal
If all the samayas of all the three kaal are kept
sequentially then it can be seen that in each paryaya the entire entity remains consistent in complete form as it is.
This is the characteristics of one-ness from aspect of Kaal. The questioner
wishes to establish the oneness of kaal in the following way – the paryaya of
every samaya is absolutely different – this is Aneka-ness and the joining of
all the paryayas with each other from beginningless time to infinite time is
Ek-ness. The paryaya which is past gets eliminated from entity. In this manner
the entity suffers loss and the next paryaya joins in next samaya, in this way
the entity gains. To support this argument the example is quoted of body which
gains from childhood to adulthood. In this way from aspect of kaal the entity
enhances and the way the body loses from adulthood to old age, in that way the
entity reduces. The disciple wishes to establish the entity to be several forms
one from aspect of kaal. With this the
Anek-ness would also be established and with kaal the gain-loss in entity would
also be established. But all this is false characteristics. Here from aspect of
kaal the entity is one since it is always self established same form without
increase decrease in its nature, but remains manifesting. Hence in each
manifestation the nature is as it is, this is Ek-ness from aspect of kaal. Is
it absolute? The reply is no. The Anek-ness is not as per the disciples belief
but in accordance with experience it is Anek. How? When we observe from aspect of
paryaya, then entity of every samaya appears to be different. Manushya and Deva
appear to be different but in reality they are one only and they do not have
absolute difference.
Ek from aspect of Bhava
479-492
479. Shloka- Bhava, Parinaam, Shakti, Vishesh Swabhava, Prakriti, Swaroop,
Laskhan, Guna, Dharma – all these are same as Bhava.
480. Shloka- On account of being indivisible with respect to bhava, from
aspect of Dravyarthika naya the entity is one. From aspect of bhava the entity
is Ek. The form of same is described as follows-
481. Shloka- If entire entity is established in the form of chain of
qualities, then that entire entity is seen in bhava form only. Other than bhava
(gunas) nothing else would be seen in the entity ( since it is nothing but
collection of gunas).
Characteristics of Ek-ness
from aspect of Bhava
482. Shloka- Considering from aspect of any one bhava out of all these
bhavas , the amount of entity is the same from aspect of all the bhavas
separately .
False Characteristics and
False Example
483. Shloka- Just as pudgala form skandh of two or more paramanus become
small with less number of paramanus and large with them being more, in the same
way the entity does not become small or big with decrease or increase of gunas. i.e. neither the guna goes anywhere
nor it comes from anywhere. It always remains the same.
484. Shloka- It means that when the substance is observed with respect to
specific bhava, at that time the entity appears to be specific bhava form only.
That specific bhava also appears entity form only.
485. Shloka- In the same way if that entity is observed with respect to
some other bhava then at that time, the entity appears to be that bhava form
and that bhava also appears to be entity form.
Bhavartha- When a specific bhava is under consideration, at that time the entire
substance appears that bhava form. Rest become merged in the same. The reason
for this is its oneness of bhava.
Example 486-488
486. Shloka- From the aspect of whichever bhava
the substance is considered, it appears that bhava form. There is example of
gold. In gold the yellowness, heaviness, brightness etc. several qualities are
there. When it is observed from aspect of yellowness then it appears only
yellow. When it is considered from aspect of weight then it appears heavy only.
487. Shloka- It is not so that in that gold some yellowness, some
brightness, some heaviness together join to be called as gold. ( it is not like
tree which is formed of fruit, flower, leaves)
488. Shloka- But here this is the meaning that the heaviness quality of
gold merges into yellowness quality of
gold and then the yellowness quality only is considered from aspect of heaviness.
489. Shloka- In the same way the knowledge is quality of jiva which
becomes sukh form under certain aspect. The sukh gets merged in knowledge hence
it is single entity since that gyan is sukh form.
Doubt
490. Shloka- Guna do not have guna. This is stated by Acharyas then how can Gyan guna be seen in sukh guna
form?
Bhavartha- In one guna another guna does not exist. Such is Siddhant.
Then how gyan is merged with sukh here?
Answer
491. Shloka- It is right. But the fact is that the differentiation of
Gunas is from aspect of characteristics. It is not such differentiation that it
establishes each guna as absolutely separate. All those gunas have same
existence hence from aspect of direct Praman their indivisibility is
established in undifferentiated form.
Conclusion
492. Shloka- With above, it establishes conclusively that from aspect of
bhava the entity is indivisible one. It should be understood specifically that
the oneness of entity is from aspect of consideration. Absolute oneness does
not exist since the oneness and many-ness in substance are established from
aspects of specific naya.
Next Introduction – Secret
of Anek-ness
So far Acharya has refuted Anek-ness and established the
dravya to be one in every way. Now he tells that the One-ness is also not
absolute. Jains believe the entity to be Anek also from certain aspect. That
aspect is that of paryaya Drishti. That
Anek-ness from aspect of dravya, kshetra, kaal, bhava is of four types which
are explained below. However that anek-ness is also not absolute and is based
upon experience.
Logic of Anek-ness 493-494
493. Shloka- Although entity is one even then it is not absolutely
independent one. Its opposite is also established with Praman hence definitely
it is Anek also. This Anek-ness is based upon characteristics, experience. Not
because of several existences.
494. Shloka- Although the entity from aspect of dravya, guna, paryayas is
indivisible, even so it is Anek since without accepting Vyatirek side, the
Anvaya cannot protect itself.
Bhavartha- The undifferentiated side does not get established without accepting
differentiation in some aspect. Since with differentiation only
undifferentiated gets established. The nature of thing is dual form. Now from
aspects of dravya, kshetra, kaal, bhava all four the divisions of substance are
established.
Anek from aspect of dravya
495. Shloka- The characteristics of Gunas are different ( they are
together) and that of paryayas are different ( they are sequential) . With
Anek-ness of guna, paryayas, from aspect of dravya, why the entity is not Anek? Therefore in
consideration of differentiation the entity is Anek also from some aspect.
Anek from aspect of Kshetra
496. Shloka- The entity which is one Desha, it is in that Desha only and
not in second etc. other Desha. In the same way the entity which is in second
Desha is in that Desha only and not in other Desha. Hence who will not accept
entity to be Anek from aspect of Kshetra ? The Kaal dravya and pure pudgala
paramanu is Anek from aspect of six angles.
Anek from aspect of Kaal
497. Shloka- The entity which is there in one Kaal (paryaya) is there in
that kaal only and not in other kaals. In the same way the entity which is
there in second kaal is there in that kaal only and not there in first or third
etc. kaal. Hence from aspect of Kaal also the entity is Anek for sure, this
Anek-ness is from aspect of Paryayarthika naya. It is Atat Drishti. In this
Drishti the entity of every samaya is
different.
Anek from aspect of Bhava
498. Shloka- Any bhava is by nature that way and it cannot be other bhava
form. The other bhava is other form and cannot be another bhava form. Hence
from aspect of bhava, as a rule the entity is Anek. The Anek-ness of gunas is
from aspect of characteristics. It is as per experience and not absolute. Here
the subject is not divisions of gunas but that of different gunas gyan,
darshan, sukh etc.
Completion of Anek-ness
Approval of Ubhaya Anubhaya
etc. other Bhangs(combinations)
499. Shloka- Remaining procedure ( Ubhaya-Anubhaya form entity) has been
described earlier hence not repeated. Example is also not repeated.
Bhavartha- (1) The entity which is Anek on account of different characteristics
divided by dravya-guna-paryaya form divisions, the same entity without
divisions is undifferentiated one. Hence thus the entity is Ubhaya. (2) Without
divisions wherein the consideration of dravya-guna-paryaya is not even present
, therefore it is neither one nor many. It cannot be told with any vikalpa. It
is indivisible indescribable. Hence the entity is Anubhaya. (3) Each division
being with different characteristics, the entity is Vyasta Form. (4) Being
Indivisible Samanya form it is Samasta form. (5) With respect to numbers by
counting each division separately the entity is Kramavarty. (6) Being
indivisible natured it is Akramavarty. (7) Thus Ek-Anek two bhangs are
described. Remaining five are with their combination.
Mutual relationship of Ek
Anek etc.
500. Shloka- Therefore the entity which is one is established to be Anek
also logically. If any one of the two is eliminated then the other also gets
eliminated for sure. Therefore each is dependent upon other. The establishment
of both is with mutual relationship. If one is unestablished then
non-establishment of other is automatic.
Refutation of Absolute
unrelated ‘Ek’
501. Shloka- Entity is absolutely ‘Ek’ this logic cannot establish the
substance . In the absence of the divisions of substance the owner form substance also does not get established as a
rule.
Refutation of Absolute
‘Anek’
502. Shloka- Entity is absolutely Anek – this side
is also not right. Since Ek only is Anek but several Ek do not make Anek. In
accordance with experience it is Anek and in reality it is Ek. The oneness is
subject of Nishchaya naya and Anek-ness is that of Vyavahara naya. From Gyan
Drishti the substance is Praman form.
GRANTHRAJ SHRI PANCHDHYAYI
FIRST KHAND / THIRD VOLUME
(503-768)
Naya Praman Nikshep
Description
And
Naya Praman Application
Procedure
Resolution
503. Shloka- The narration of entity being Ek and
Anek has been done with examples. Now the vikalpa form Naya Praman
characteristics of entity shall be described.
Bhavartha- For understanding the substance the naya praman are means
which are word form and vikalpa form. In experience the naya praman are not
applicable. The experience is Nirvikalpa.
First Intermediate Chapter
Samanya description of Naya
( 504-515)
Characteristics of Naya
504. Shloka- Out of two opposite dharmas like
asti-nasti, tat-atat, nitya-anitya, ek-anek of tattva, the describer of any
dharma is naya e.g. entity is ek or entity is anek.
Bhavartha- The substance is Samanya-vishesh form and it is described
together by Praman. Out of them only Samanya dharma or Vishesh dharma are
described by naya. Thus the narrator of specific division is naya.
Formal divisions of Naya
505. Shloka- Naya has two divisions namely dravya
naya and bhava naya. The pudgala word is dravya naya and knowledge of the form
of vikalpa of the jiva is bhava naya.
Bhavartha- Just as shruta Gyan has two divisions swartha and Parartha ,
in the same way the naya being part of shruta gyan has two divisions of Shabda
and bhava form . The sentence describing a part of substance is called dravya
naya and the vikalpa form gyan having the part of substance as subject is
called Bhava naya. Further the Pudgala words have been called as naya in formal
sense and the real naya is bhava form since the naya occur in paryaya of soul.
They are part of vikalpa form shruta gyan.
Characteristics of Bhava
naya
506. Shloka- Or vikalpa in gyan is bhava naya .
That vikalpa also being raga form is unreal. ( i.e. naya is not basic substance
) since naya is neither quality of Shuddha gyan nor gyeya but is the vikalpa in gyan with the nimitta of
gyeya. Therefore the vikalpa of shruta gyan engaged towards gyeya is called
naya.
Bhavrtha- Just as some person not knowing pot has to be made familiar
with pot. Then each part of pot shall be described. Those words are Shabda naya
and their bhava is Bhava naya. Neither gyan is naya nor pot is naya. Only the
vikalpa form means for explaining the pot is naya. Therefore the part of shruta
gyan along with raga carried out for the sake of gyeya is called naya.
507. Shloka- Gyan vikalpa is naya. In this regards
this procedure should be adopted that gyan is gyan form only and is not naya
form. The naya is not gyan form since it is vikalpa form.
Bhavartha- Shuddha gyan is not naya form but vikalpa form gyan is naya.
Gyan is Trikaal nature of soul and vikalpa is transitory bhava of one samaya.
Both are different.
508. Shloka- When vikalpa is considered then naya
paksha (side) becomes prominent. When Vikalpa is not being considered then naya
paksha also becomes submerged.
Bhavartha- When explanation is objective then naya paksha becomes
explicit and when after knowing the thing is experienced then naya paksha gets
destroyed.
Example
509. Shloka- Just as the gyan having subject of
pot is called pot gyan in formal sense. ( but by doing so, the gyan has not
become pot form or the pot has not become gyan form) Gyan is gyan form only and
not pot form. Pot is also not gyan, it is pot only.
Bhavartha- The nature of gyan is knowing. Every object is its gyeya.
Then why gyan having pot as the subject is called pot gyan? Answer- Formally.
The reason for formality is also Vikalpa. Although gyan is totally different
from pot, even then in gyan, the vikalpa of pot is surely present. Hence that
gyan is called as pot gyan.
510. Shloka- Here the objective is that all the vikalpa form nayas are
discardable only. Even then it is essential to use it. It functions like a
powerful entity.
Bhavartha- There is no other means for explanation hence the naya form
vikalpa, in spite of being despicable is applied helplessly. Jiva cannot give
up naya vikalpas suddenly. Only Atma Gyani can attain state beyond naya by
means of soul experience.
511. Shloka- All the nayas are vikalpa form- its
clarification. Even accepting entity as entity alone, one does not avoid the
vikalpa since in the subject of entity the vikalpa “entity” cannot be avoided.
Bhavartha- If someone says that we do not consider the substance in
differentiated form and we shall only consider the undifferentiated form . Even
then it is told that by considering ‘ entity’ as ‘entity’ the viklapa of entity
has not been avoided.
512. Shloka- In the same way the coarse
external vikalpa (speaking ) and fine
internal vikalpa ( speaking in mind) are all vikalpas which are word form hence
they are naya form since they are words formation only. All the words form
statements are naya form and the gyan of those words is also naya form since
they deal with the specific part of substance and is raga form.
Bhavartha- Knowledge in the form of words and their subject, both are
naya form only. For understanding the entity the finest words based vikalpas
are all naya only.
513. Shloka- For a specific substance having its
specific properties, observing each of its dharma and giving it a name or
spoken words are all naya in formal sense.
Bhavartha- (1) Touch the fire , it was told that ‘fire is hot’.
Observing fire being used for cooking then it was told that ‘fire cooks’.
Illumination from fire was told as ‘fire illuminates’. In this way the fire has
infinite forms. All these names of fire or vikalpas are naya form which are
used in Lok and Agam formally. Fire by itself is nirvikalpa and can only be
experienced. (2) In the same way soul engaged in knowing is called ‘Gyani’ ,
soul observing is called ‘Drishi’ , engaged in enjoyments is ‘Charitri’ – these
are all webs of vikalpas of naya. The soul by itself is nirvikalpa and can be
experienced. But for imparting the knowledge of the soul, there is no other
means.
514. Shloka- Just as the heat dharma of fire as described as ‘fire is hot’ –
these words are naya form and the subject of
knowledge of those words is also naya form.
515. Shloka- Just as in the world axe is
independent means for separation , in the same way the naya are not independent
means for dividing the substance but it forcibly associates a dharma to the
substance. Thus naya does not differentiate the guna and its owner but actually
it makes them indivisible.
Bhavartha-
The substance has infinite dharmas and the words cannot describe those infinite
dharmas together. Hence specific each dharma is described in words or vikalpa
form to associate the dharma with the
substance. This is the purpose of naya. It does not separate the dharma from
the substance but it associates it. Just as in the example the fire was called
hot, this naya does not separate heat from
fire but associates the fire with heat property. All nayas thus
associate the substance with specific dhamra. Hence the substance gets
established to be infinite dharma form. Thus the infinite dharma form substance
gets known as a subject of Praman.
This completes the Samanya description of naya.
Continued…..
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