Second Intermediate
Chapter
Vyavahara naya and its
divisions
The prime divisions of
naya 516-520
516. Shloka- From aspect of Vikalpa Samanya all
nayas are same since whichever be the naya, it would be vikalpa form and with
division of subject the vikalpa becomes two types. Thus naya has also two
types.
517. Shloka- One is Dravyarthika naya and other is Paryayarthika naya .
These are the original roots of nayas.
Dravyarthika naya
518. Shloka- Where dravya i.e. entity alone is the prime objective, that
is Dravyarthika naya. It is one only without divisions.
Bhavartha- Ignoring Paryaya ( divisions), where indivisible dravya is stated or
known, that is Dravyarthika naya. It is one only without divisions.
Paryayarthika naya
519. Shloka- Name of divisions only is paryayas. Which ever division is
under consideration , that division is subject of paryayarthika naya. These are
several
Bhavartha- The imagination of divisions in dravya is dharma of paryayas. In the
indivisible dravya description of any part is paryayarthika naya. The parts are
several and the knowledge of them are also several. The descriptive sentences
are many hence these nayas are several.
520. Shloka- Acharya says that he would describe their nature along with
example which helps listener to know similar to previously heard or
experienced.
Form of Vyavahara Naya
521-524
521. Shloka- It is known as Paryayarthika naya or Vyavahara naya. They are
same. All the vyavahara as subject of this naya is only formal.
Bhavartha- The substance is indivisible in reality which is subject of Nishchaya.
Hence Nishchaya naya is real and divisions are made only to explain. Hence the
subject of this naya is unreal therefore it is called as Paryayarthika,
Vyavahara, Upachar, Abhootartha, Asatyartha etc.
The Characteristics of
Vyavahara naya
522. Shloka- The procedure of dividing in a
substance methodically is Vyavahara. It is not real. In reality it does not
describe the real nature of thing hence it is unreal. For example – in spite of
entity being indivisible, ‘this is guna and this is guni’ such division of
guna-guni is carried out e.g. Jiva is guni and gyan is guna.
Reason for application of Vyavahara
naya
523. Shloka- Whenever the ordinary guna or extraordinary guna of entity is
implied, then Vyavahara naya is applied.
Bhavartha- The indivisible dravya is mass of infinite gunas. There is no word
describing dravya in the world. Whichever word is there, they describe one guna
each. Hence in the indivisible substance by dividing one guna separately this
naya describes the substance. For example the Jiva is described by Samanya Guna
‘Dravya’ (describer of dravya nature) or entity ( describer of Astitva quality)
or Gyan or Darshan etc. special quality. By whichever guna the substance is
described , by this naya the substance is implied with samanya or Vishesh guna.
By this the substance gets known. This is the application of this naya.
Introduction – Here doubt may be raised that when Vyavahara naya divides the
substance and it is not describer of its true nature then why is it used? When
it does not serve any useful purpose then its usage is meaningless? It is
answered below-
The benefit of Vyavahara
Naya
524. Shloka- Its benefit is that with this naya the right perception is generated towards the dharmi having
infinite dharmas. In the presence of gunas the existence of dravya gets
established definitely and with the realisation of existence of dravya , it can
be experienced.
Bhavartha- The benefit of Vyavahara naya is that one realises that the substance in
spite of having infinite dharmas is indivisible. With indivisibility of
guna-guni, by knowing the gunas the guni is felt by the jiva, then Vyavahara
naya is beneficial. The result of divisions is vikalpa-raga-dwesha form world hence one should not take recourse to
divisions. Hence one should not get engrossed in the divisions of gunas
described by this naya. One should experience the indivisible dravya. That is
the benefit of knowledge of this naya. If this benefit is not reaped then the
knowledge of this naya is not real.
Note- The original divisions of
Vyavahara naya are described. Now its further divisions are narrated
Sadbhoot Vyavahara naya
(525-528)
Characteristics of Sadbhoot
Vyavahara naya
525. Shloka- Vyavahara naya is of two types (1) Sadbhoot and (2) Asadbhoot.
The quality existent in a substance is termed as Sadbhoot and the practice of
dividing the gunas is called Vyavahara. Therefore for any specific dravya, the
naya describing its gunas in division form within same dravya is Sadbhoot
Vyavahara naya.
Bhavartha – Describing the gunas of a dravya within same dravya is Sadbhoot Vyavahara
naya. This naya described the gunas of same substance hence its is real. The
only unreal aspect of this naya is that it creates division of guna-guni within
the indivisible substance. Although division is described but the objective is
not to differentiate but realise the indivisible nature of guna-guni.
Reason for usage of
sadbhoot Vyavahara naya
526. Shloka- The purpose of usage of this naya is to describe the
extraordinary quality of entity while ordinary quality is undescribed. It is
not used other way round.
Bhavartha- The purpose of sadbhoot Vyavahara naya is to know the extraordinary
qualities of dravya by which it can be known distinctly from other dravyas.
Knowing that it is different from other dravyas, the spirit of absence is
generated with respect to other dravyas. With ordinary qualities the dravya
gets known but it does not distinguish it different from other dravyas. Hence
with description of Samanya guna it can be called Vyavahara naya in Samanya way
but it cannot be called Sadbhoot Vyavahara naya.
Benefit of knowing Sadbhoot
Vyavahara naya (527-528)
527. Shloka- The benefit of this naya is that in other substances (not
described by this naya) ‘ this is not that’ such knowledge is generated. This
naya differentiates one substance from others but does not describe the
divisions in the substance.
Bhavartha- Sadbhoot Vyavahara naya describes special qualities of substance by which it can be known different from other
substances. For ex. The Gyan guna of jiva is described by it which
differentiates the jiva from other pudgala etc. dravyas. But it does not
differentiate between jiva and his gunas like jiva and gyan.
528. Shloka- With the right knowledge of substance by means of Sadbhoot
Vyavahara naya, it gets known without defects of mixing, different from all
others, without defects of absence etc., without expectations from other
substances, like a single paramanu indivisible with respect to self.
Bhavartha- By means of this naya when the substance is known differently from others
by means of special qualities, then it cannot have defect of sankar (mixing)
and with knowledge of gunas the absence etc. defects also cannot be there. The
substance appears like Paramanu inseparable from its qualities and completely
different from others. With such knowledge every substance appears to be self
dependent only.
Description of Asadbhoot
Vyavahara naya (529-533)
Characteristics of
Asadbhoot Vyavahara naya
529. Shloka- With this naya the qualities of other dravya are forcibly
described as being those of another dravya ( reason – vibhava manifestation).
For example the anger karma in pudgala form being manifested in jiva in anger
form vibhava is called to be that of jiva.
Bhavartha- By this naya the qualities of a dravya are said to be that of another
dravya since those qualities are not really in it hence they are Asadbhoot. But
those bhavas are found in paryaya form hence Vyavahara. For example raga is
quality of pudgala dravya karma and calling it quality of soul is Asadbhoot
Vyavahara naya. From aspect of this naya the raga is said to belong to soul.
Raga is not trikaal guna of soul hence it is Asadbhoot but due to Vaibhavik
Shakti it is found in the paryaya of soul hence Vyavahara. In this way it is
Asadbhoot Vyavahara naya.
Example of Asadbhoot
Vyavahara naya
530. Shloka- Karma made out of colour etc. form corporeal dravya is
definitely a corporeal substance. With its fruition in nimitta form the anger
etc. get generated in jiva. Hence calling these anger etc. as qualities of jiva
is asadbhoot vyavahara.
Bhavartha- The anger etc. form shakti in Mohaniya Karmana vargana is really quality
of pudgala karma. This shakti is definitely corporeal. With its fruition form
nimitta the Jiva on account of his Vaibhavik Shakti himself manifests in bhava
anger etc. form paryaya. For this reason, calling the anger etc. bhavas being
generated in jiva as belonging to jiva as asadbhoot vyavahara naya. In this way
the qualities of one dravya are implied upon another dravya. Can the jiva be called black or white by this
naya only? No. In calling him angry jiva, his vaibhavik manifestation was the
cause but colour is manifestation of another dharmi. That cannot be called as
that of jiva since there is no reason. Only due to association, nimitta or due
to bandh the dharma of one dharmi cannot
be associated with second dharmi. Only due to second dravya being nimitta, if
there is vibhava manifestation in original dravya then the dharma of nimitta is
called to be that of Upadan. This is important otherwise it would be nayabhas.
Doubt- But in Agam and
worldly vyavahara the jiva is called as having colour. Jiva bonded karmas,
karmas gave jiva sukh or dukh, jiva enjoyed the wife etc. Are they not right as
Asadbhoot Vyavahara naya? Answer- No. Although it is so practiced in Agam and
Lok Vyavahara. There it is called as Upacharita Asadbhoot but it is false and
Nayabhas. Gyani do not get shaken by such logic. They understand that these are
only nimitta statement and are false. Since both dharmi are different hence it
is nayabhas. Essence is that due to vaibhavik manifestation in original dravya
only the quality of another dravya are implied in another dravya- that is
Asadbhoot Vyavahara naya otherwise not.
Reason for application of
Asadbhoot Vyavahara naya
531. Shloka- Why do the activity pertaining to
Asadbhoot Vyavahara naya happen? Its reason is the internal own Vaibhavik
Shakti of dravya . Its called vaibhavik but it is Swabhavik ( natural) since it
is self established in Jiva and pudgala only.
Bhavartha- In Jiva and Pudgala these two dravyas there is a quality called
Vaibhavik. This is Swabhavik quality of both drayas. This quality manifests in
Vaibhavik form due to nimitta of other (karma). If it is not associated with
nimitta then it undergoes Swabhavik Manifestation. Due to vibhava manifestation
of that vaibhavik shakti, Jiva the
subject of Asadbhoot Vyavahara naya manifests in anger etc. bhava form .
Vaibhavik shakti is present only in jiva and pudgala hence it is applicable to
these two only. Not in remaining four dravyas.
Benefit of knowing
Asadbhoot Vyavahara naya
532. Shloka- The anger etc. bhavas being guest form bhavas are afflictions
only. Discarding them the remaining is Shuddha qualities of Jiva. With such
realisation a jiva can become Samyak
Drishti. This is the benefit of knowing this naya.
Bhavartha- Here the ragas etc. form bhavas have been told as belonging to Jiva from
aspect of Asadbhoot Vyavahara but not from aspect of Nishchaya. Knowing this
some Bhavya Atma abandoning the affliction form part and desiring to accept the
Nishchaya Tattva, can attain Samyak darshan since in all nayas the Nishchaya
naya is venerable and not any other. Remaining naya only describe the subject
under consideration as per situation. Hence only one Nishchaya naya is
beneficial. Although the Asadbhoot Vyavahara naya is Vyavahara but it is not
venerable. Knowing this and understanding the subject of naya and realising the subject of Nishchaya naya in
uncorrupted manner and adopting it, some Bhavya Atma can become Samyak Drishti.
This is the main objective of this naya.
Example of Asadbhoot
Vyavahara naya
533. Shloka- Just as gold in conjunction with other substances becomes
whitish yellow, then from aspect of Asadbhoot Vyavahara naya it is called as
white gold. However discarding the relation with others, the same gold is
experienced by some as pure. In the same way in conjunction with anger etc.
corporeal qualities of dravya karma, the soul is called as angry etc. from
aspect of Asadbhoot Vyavahara naya, but the same soul at the same time is experienced
by some near Bhavya jivas as pure by discarding the other qualities in the
mixed state with raga. This is Samyak darshan. In this way, with this naya
someone can attain samyak Darshan. In the example the author has not told
conjunction with others but conjunction with other qualities. Hence silver is
not the cause, but the white quality of silver is apparent in gold. That is
vaibhavik manifestation of gold in this
example. In the same way the conjunction of karmas with jiva is not the issue
but the qualities of karma result in anger etc. bhava in jiva. Experiencing the
jiva as Shuddha devoid of it – the author does not consider other dharmi but he
considers own vibhava due to their nimitta. Considering the other dharmi is nayabhas.
Note- The original divisions of Vyavahara naya were
described. Now further divisions are narrated-
534. Shloka- Sadbhoot Vyavahara naya is Anupacharita as well as
Upacharita. The Asadbhoot Vyavahara naya is also Anupacharita and Upacharita.
Description of Anupacharita
Sadbhoot Vyavahara naya 535-539
Characteristics of
Anupacharita Sadbhoot Vyavahara naya
535. Shloka- When the capability of the substance is narrated in Samanya
manner irrespective of any vishesh , then it is Anupacharita Sadbhoot Vyavahara
naya.
Bhavartha- The own shakti of dravya is not narrated by other but by self. Just as
gyan does not belong to gyeya but belongs to Gyani (atma) – telling thus is
Anupacharita . Since it is real shakti of dravya hence it is Sadbhoot. And
differentiation in undifferentiated is Vyavahara. Thus it is Anupacharita
Sadbhoot Vyavahara.
Example of Anupacharita
Sadbhoot Vyavahara naya 536-537
536. Shloka- Gyan is Anujivi guna of Jiva since it lives because of jiva.
Even at the time of resorting to Gyeya ( i.e. becoming gyeya form while knowing
gyeya in paryaya ) it does not become Gyeyopajivi guna ( i.e. Anujivi guna
living with the support of gyeya only) . In other words while knowing any
substance the gyan would always remain
Anujivi guna of jiva only . This is example of Anupacharita Sadbhoot Vyavahara
naya.
Bhavartha- Although the gyan is called by the same name as the subject which is
under consideration at any moment , e.g. with subject of pot the gyan is called
gyan of pot, even then from aspect of Anupacharita Sadbhoot Vyavahara naya this
statement is not right. Hence gyan is not called Gyeyopajivi but Atmopajivi
only. It means the gyan is not called gyan of pot but it is called merely gyan-
this is the subject of this naya. This naya always observes the gyan in samanya
form only and not in vishesh form. In
Vishesh form Upacharita Sadbhoot is seen. In Keval Gyan state observing the
gyan in Kshayik state form-Lokalok form is Upacharita Sadbhoot. From aspect of
Anupachrita Drishti , at that time also the gyan guna is independent of others
gyan guna form only.
537. Shloka- Just as while dealing with the subject of pot, without
considering the pot, only gyan is quality of jiva , in the same way even in the
absence of pot, irrespective of pot, gyan only is quality of jiva.
Bhavartha- When pot is subject in gyan , at that time also the pot shaped gyan is
gyan only. By being pot shaped (dealing with subject of pot) that gyan does not
become pot form or quality of pot. Becoming pot form is only nature of gyan
just as in the mirror, with the
reflection of any substance the mirror
becomes of the form of substance. The mirror becoming of the form of substance
is paryaya of mirror only. The mirror does not become that original substance
form. Just as in spite of mirror
becoming substance form it is in own nature , and has not become substance form
. It is not so that by becoming substance form some of the qualities of
substance have become part of mirror or some qualities of mirror have gone into
substance. In the same way the gyan also while becoming substance form remains
consciousness quality of jiva. That quality is there without substance also. In
both states that is same quality of jiva.
538. Shloka- By this statement, the Siddhant that knowledge of pot is
attained in presence of pot and in absence of pot, neither the gyan is there
nor gyan of pot- it gets refuted since this belief is devoid of Praman.
Bhavartha- The Bauddha Siddhant is that the substance is cause for gyan of
substance. Without substance its knowledge cannot be there, and gyan alone
cannot be there since whatever gyan is there, it is generated by substance, in
the presence of substance only. With the knowledge of this naya, the above
doctrine appears devoid of Praman, since gyan is guna of Jiva which is self
established and with own capability with knowing power he knows. The Drishti of
this naya is not upon paryaya of knowledge form but upon self established
nature. Only because of differentiation in undifferentiated it has
Vyavahara-ness in it.
The benefit of knowing
Anuapacharita Sadbhoot Vyavahara naya
539. Shloka- The result of this naya is the cause for right perception since the real realisation
of existent dravya is attained and without any effort the transitory etc. form
faiths get totally abandoned.
Bhavartha- Even in the state of knowledge of pot, the gyan is realised to be quality
of jiva – such is Anupacharita Sadbhoot Vyavahara naya and this is the seed for
the real understanding of substance.
Description of Upacharita
Sadbhoot Vyavahara Naya 540-545
Characteristics of
Upacharita Sadbhoot Vyavahara naya
540. Shloka- Where the guna of a substance is described in upachar
sense in same substance from aspect of
others without contradiction , there Upacharita Sadbhoot Vyavahara naya is
applied.
Bhavartha- Here the guna of a substance is described in the substance only, this
part is Sadbhoot. The Guna and Guni are distinguished, this part is Vyavahara
form and that guna is described by means of others in Upachar sense, this part
is Upacharit. With such gyan it is called Upacharit Sadbhoot Vyavahara naya. Or
Upacharita application of this form is subject of this naya.
Example of Upacharita
Sadbhoot Vyavahara naya
541. Shloka- For example the Arth Vikalpa form gyan of substance is
Praman. This is characteristics of Praman. Hence it is example of Upacharita
Sadbhoot Vyavahara naya. Here the word Arth means Gyan and other collection of substances.
Vikalpa means the gyan manifesting in the shape of the substance . Therefore
knowledge of self and others only is Praman.
Bhavartha- Gyan knowing own nature only, knows other substances, this is
means for its Praman-ness. The Nishchaya form
realisation of self and other substances is called Praman and this is the
Vikalpa ( gyeya shaped) state of gyan. Here the form of gyan has been
established with the Upachar of its subject form substances but gyeya form gyan
is described as quality of jiva only. Hence it is subject of Upacharita
Sadbhoot Vyavahara naya. This characteristics of gyan is from primacy of
paryaya. In this characteristics since the characteristics of gyan is described
as being Gyeya form ( vikalpa form), it appears that gyan is dependent upon
others. But in reality it is not so. Since the Upachar has been carried out by
means of others and the reason is that without subject how can gyan be
described? As per this example ‘ Gyan is Praman’ this is example of of Sadbhoot
Vyavahara and calling it Arth Vikalpa form is the Upachar. Although gyan is by
nature self established even so it is called as Arth Vikalpa form hence it is
example of Upacharita Sadbhoot Vyavahara naya.
Reason for Usage of
Upacharita Sadbhoot Vyavahara naya (542-544)
542.Shloka- Although Gyan being Nirvikalpa form is only entity form hence
the above vikalpa based characteristics is not applicable to it. Even so
without recourse to it, it cannot be described without a subject. Hence taking
recourse to this naya it is so described.
543. Shloka- Although gyan by nature is entity form without expectations
from others, being self established. Hence it has its own recourse, even then
out of necessity the gyan is described as others dependent in Upachar sense. In
description the gyan has to be shown as relative to others i.e. other’s
dependent.
544. Shloka- The reason for the above is that without establishing the
nature by self, the establishment of nature with respect to others is not
Praman. That is gyan by nature is established and then only it is established
with respect to others. The reason for gyan to be established by nature is that
it is vishesh guna of jiva dravya. This is established with Praman.
Bhavartha- Knowledge of own-other substances only is Praman- It has been told above.
In this statement the Praman-ness has been established by means of others. But
such Praman-ness can be established when by own nature it is established. The
same is clarified here that gyan is established by own nature since it is
Vishesh Guna of jiva. Being self established only it is called Upacharita
relative to others.
Benefit of knowing
Upacharita Sadbhoot Vyavahara naya
545. Shloka- The benefit of knowing Upacharita
Sadbhoot Vyavahara naya is that between gyeya (subject) and Gyayak
(knower) i.e. substances and gyan no
flaw of mixing should occur and no confusion be generated. By knowing this naya
such anomaly if present, gets removed. Here Samanya is is Sadhya (objective)
and Vishesh is Sadhak ( practitioner) . In other words Gyan is Sadhya and
knowledge of pots and pans etc.( vikalpa form gyan having gyeya shape) is its
Sadhak i.e. guna is Sadhya and paryaya
is Sadhak. Both are interdependent.
Bhavartha- Some ignorant of the nature of substance believe the gyan to be dharma of
pots and pans etc. substances and some other describe the dharmas of gyeya in
Gyayak. Some have delusion between relation of subject and knower of subject .
Removing ignorance of them all is the benefit of this naya. In this naya it has
been told that vikalpa-ness is Sadhak of gyan i.e. gyan of pot, pan, book etc. are
Sadhak of gyan and Samanya Gyan is Sadhya. By those adjectives the Samanya gyan
only gets established . In Gyan the pot etc. form dharma does not get
established. With such knowledge , the mixing of gyeya and Gyayak does not
happen. The subject of Samyak Darshan is
Samanya Gyan but the Vishesh Gyan is experienced. Since Samnaya gyan cannot be
there without Vishesh gyan, the Gyanis by means of this naya make Samanya Gyan
as Sadhya and Vishesh Gyan as Sadhan and attain their objective. In Dravya
Sangrah it has been told-
In this way eight types of gyans and four types of darshan (
Vishesh paryaya of gyan-darshan) are called as characteristics of jiva from
aspect of this Vyavahara naya. This is the sadhan (means) and Shuddha gyana and
Shuddha darshan ( Samanya gyan darshan) which is subject of Shuddha naya is the
Sadhya.
Continued….
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