Description of Anupacharita
Asadbhoot Vyavahara naya ( 546-548)
Characteristics of
Anupacharita Asadbhoot Vyavahara naya
546. Shloka- Those anger etc. form bhavas which are undetectable by the
present gyan are described as that of jiva from aspect of Anupacharita
Asadbhoot Vyavahara naya. Therefore calling the raga indulged by Jiva without
his knowledge (AbuddhiPoorvak) is the characteristics of Anupacharita Asadbhoot
Vyavahara naya. By means of this naya the Abuddhipoorvak raga is said to belong
to jiva.
Bhavartha- The anger etc. form bhavas belong to Jiva from aspect of Asadbhoot
Vyavahara naya – this has been told in 539. The anger etc. form bhavas are of
two kind- (1) Abuddhipoorvak ( without knowledge) – undetectable ( 2)
Budddhipoorvak ( with knowledge)- detectable. Of these the undetectable bhavas
are called as that of jiva in Anuapacharita sense and the detectable bhavas are
belonging to jiva in Upacharita sense. Calling Vaibhavika bhavas to be those of
jiva is the part pertaining to Asadbhoot . The division of guna and guni is
Vyavahara part. The Undetectable anger etc. bhavas are Anupacharita since the knowledge of Sadhak
Jiva cannot detect them.
Reason for Usage of
Anupacharita Asadbhoot Vayavahara naya
547. Shloka- The reason for usage of this naya is that the capability of
the substance in Vibhava form which is functioning in vibhava manner, that
capability at that moment is not different from own dravya.
Bhavartha- The Anger is Vibhava condition of Charitra guna . During engagement in
anger etc. the Jiva and anger etc. become indifferent and the Vyavahara of
oneness is carried out. This is the reason for usage of this naya.
Benefit of Knowledge of
Anupacharita Asadbhoot Vyavahara naya
548. Shloka- All the Vibhava bhavas which are generated in self with
nimitta of others, they all not being dharma of soul are transitory and being
transitory are not acceptable – such spirit is the benefit of this naya.
Therefore the spirit of despicability towards raga is the benefit.
Description of Upachrita
Asadbhoot Vyavahara naya (549-551)
Characteristics of
Upacharita Asadbhoot Vyavahara naya
549. Shloka- The Audayik anger etc. bhavas which are carried out by jiva
knowingly i.e. Buddhipoorvak are called so from aspect of Upacharita Asadbhoot
Vyavahara naya.
Bhavartha- In reality the Audayik anger etc. bhavas are not nature of jiva – this
part is Asadbhoot and it is known in the knowledge – detectable , hence it is
Upacharita and description by differentiation is Vyavahara.
The reason for usage of
Upacharita Asadbhoot Vyavahara naya
550. Shloka- The reason for its usage is that all the vibhava bhavas as a
rule occur due to self and others both since in spite of special capability of
dravya to manifest in vibhava form, those bhavas do not generate without
recourse to other’s nimitta. Therefore the manifestation of qualities of soul
in Vaibhavik form with the nimitta of pudgala karmas is the cause of Upacharita
Asadbhoot Vyavahara naya.
Bhavartha- The vibhava bhavas are not generated without other’s
nimitta. With such knowledge by this naya, the Bhavya jiva discarding the
other’s dependent Buddhi which generates raga with its nimitta, directs his Drishti upon self. Raga
does not occur without nimitta and it does not mean that nimitta forces the
jiva to indulge in raga but it means that when jiva carries out raga , then
karma functions as nimitta only. Soul without engaging in nimitta cannot carry
out raga.
Benefit of Knowing
Upacharita Asadbhoot Vyavahara naya
551. Shloka- Where Buddhipoorvak ( knowingly) raga bhava is there, the
Abuddhipoorvak (unknowingly) raga bhava is also present as a rule.
Buddhipoorvak bhavas cannot exist without Abuddhipoorvak bhavas. The
Abuddhipoorvak bhava are Sadhya and the means for establishing their existence
are Buddhipoorvak bhavas. Informing such a relationship only is the benefit of
this naya.
Bhavartha- By means of this naya the Jiva gets to know the existence of
Abuddhipoorvak raga in the soul. The Abuddhipoorvak undetectable anger etc.
bhavas are only realised to be in existence but they are not experienced. This
is decided by Gyani due to the
relationship of Buddhipoorvak raga with them. The Buddhipoorvak passions
part detectable by present upayoga are
the means while the Abuddhipoorvak passions
part which are not detectable by the present upayoga are the Sadhya – in
this way both are eliminated from the soul . This is the purpose of knowing
these two naya. Upacharita Asadbhoot and Anupacharita Asadbhoot , both of them
are detectable and undetectable vibhava bhavas at the same time. Realising both
of them to be despicable is the purpose of these two nayas.
Summary of Shloka 535-551
1.
Upacharita
Sadbhoot Vyavahara naya- “ Gyan knows others” – saying this or by knowing the
raga in gyan saying that” raga is known” – or knowing own nature the Gyani “
knows the corruption also” – these are statements of Upacharita Sadbhoot
Vyavahara naya.
2.
Anupacharita
Sadbhoot Vyavahara naya- Knowing soul by differentiating gyan and soul as guna
and guni is Anupacharita Sadbhoot Vyavahara naya.
3.
Upacharita
Asadbhoot Vyavahara naya- The Sadhak knows that at present his paryaya is
corrupted. The raga which is known by Buddhi and is detectable – knowing such
vibhava bhavas to be that of soul is Upacharita Asadbhoot Vyavahara naya.
4.
Anupacharita
Asadbhoot Vyavahara naya- At the moment the detectable corrupted bhavas are
there, at the same moment the undetectable corrupted bhavas are also there-
such knowledge is Anupacharita Asadbhoot Vyavahara naya.
Doubt- This form of Vyavahara naya has not been described in any Agam granth.
The nayas applicable to same substance are called as Nishchaya naya and
Vyavahara naya is practiced between two dravyas. Such Vyavahara naya is termed
as Nayabhas by author.
Answer- In other granths the relation between two dravyas is called as Vyavahara
naya in Upachar sense only. Such is the practice of Siddhant Granths. The
reason is that Siddhant described six dravyas and their mutual
Nimitta-Naimittik relationship. The name of Nimitta-naimittik relationship only
is Vyavahara naya in Siddhant. But it does not mean that the function of one
dravya is undertaken by other dravya.
The author has established it to be Nayabhas with logic in 563 etc.
Narration of Vyavahara naya is completed
Third Intermediate Chapter
The test for examining
Samyak Naya and Mithya naya or introduction to Nayabhas (552-565)
Doubt
552. Shloka- The Asadbhoot Vyavahara naya is applied there where the
qualities of one substance are implied
onto another substance. For example calling jiva as having colour etc. Is it
alright to accept it?
Answer 553-555
553. Shloka- Calling the qualities of a substance to be its own is
Tat-Guna (own guna). These alone are Samyak Naya. Calling the qualities of one
substance to belong to other substance is Atat-Guna( not own guna) which are
not real naya but are Nayabhas ( false naya). They appear like Vyavahara naya and they
are used in Lok and Agam but upon examining they are proven to be Nayabhas.
Praman accepts the complete substance while naya accepts one dharma of
substance. This characteristics itself tells that calling dharma of one
substance to be that of another is Nayabhas. You have told Jiva to be having
colour etc., this is Atat-Guna since colour etc. are dharma of pudgala and not
bhava of soul. Being Atat-Guna it is not suitable for Vyavahara naya. Hence it
is not naya but Nayabhas.
Bhavartha- Earlier the author has given the characteristics of Asadbhoot Vyavahara
naya that “ where forcibly the qualities of one dravya are imposed upon another
dravya” – that is called Asadbhoot Vyavahara naya. For example calling the
anger of pudgala to be that of jiva. Taking recourse to those words only the
disciple has called the colour etc. of pudgala to be that of jiva. Thus he has
imposed qualities of one dravya upon another dravya. But the meaning of term
‘Forcibly’ has been misunderstood. Forcibly means due to some reason – due to
the reason of capability of jiva to manifest in vibhava form. Therefore due to
manifestation of jiva in anger etc. vibhava form – due to this they are called
to be that of jiva. The way anger etc. manifest in the foursome of jiva, the
colour etc. do not manifest. They are clearly dharmas of other substance. All
the relations of one dharmi with other dharmi are negated. Hence calling dharma
of one dharmi to be that of another dharmi is not Vyavahara but Nayabhas/Vyavahara-bhas.
It is not Samyak naya but is Mithya Naya. Anger etc. are Tat-guna bhava of jiva
while colour etc. are Atat-guna . Tat-guna are naya but Atat-guna are nayabhas.
This is the rule.
In Jain dharma and other faiths, this is the difference that
all other faiths believe the effect of
one dharmi upon other dharmi in the form of doing, enjoying, influence, effect
etc. but Jain dharma makes every dravya to be experienced eternally
independent. With the mistake described above the Siddhant of Jain dharma
becomes haywire. True that Jain dharma accepts Nimitta but it is merely
present. It does not force upadan to manifest. All nimitta are like dharma
dravya form as detached reason alone. Just as with rising of sun , every one
starts doing their work.
554. Shloka- The ‘ Atat-guna characteristics’ naya are Mithya and hence
they are unacceptable. Those believing them to be Samyak Naya are also Mithya
speakers.
555. Shloka- The statement of such naya is of the form of “Jiva has colour” i.e. black, white etc. but such
narration is defective since it leads to spirit of oneness between jiva and
pudgala.( which is mithyatva)
Doubt
556. Shloka- Whether it be right or wrong in the consideration of
substance, but the sequence of nayas has been realised in the Nyaya and hence
it cannot be avoided?
Bhavartha- calling jiva having colour is also naya. To establish this naya it may
lead to the unity of jiva with colour but is its establishment necessary?
Answer 557-563
557. Shloka- This is alright that the sequence of nayas are essential. But
this is also important that it should be valid (Praman form). Some naya is real
and some are Mithya (false). This quality of naya is also important. For
example-
558. Shloka- Gyan is Arth-Vikalpa form hence from aspect of Samanya Gyan
it is one only. However the Arth-vikalpa is there in all gyans but in context
of subjects it gets divided into two parts (1) Samyak gyan and (2) Mithya Gyan.
559. Shloka- In these two gyans the cause for Samyak gyan is real
knowledge of substance while that of Mithya Gyan is false knowledge of
substance.
Bhavartha- The thing which is subject of gyan, knowing the thing to be as it exists
is called Samyak Gyan . For example someone believes silver to be silver only
then it is Samyak gyan. However if he believes silver to be shell then it is
Mithya Gyan. In this way with divisions of subject the gyan also has Samyak and
Mithya divisions. In the same way-
560. Shloka- Just like gyan the naya also is like that. Samanya gyan is
one , in the same way the complete naya is just vikalpa form hence it is one in
samanya form. However just as gyan from aspect of vishesh is Samyak and Mithya,
in the same way the nayas also are samyak and mithya naya. The Mithya naya are
called Nayabhas.
Examination of Nayas
561. Shloka- (1) Definitely the naya which describes the qualities of a
substance to belong to that substance only – the bhavas of jiva are that of
jiva and that of pudgala are bhavas of pudgala – imparts such knowledge (2) along with example (3) with reason (4)
with result. These naya are called naya and devoid of above are called
Nayabhas.
562. Shloka- Just as Praman is accompanied with fruition, in the same way
the nayas also should be accompanied with fruition since the owner of segments
is Praman and the segments only are called naya. Naya are segments of Praman
only.
Bhavartha- In the generation of Naya, the root cause is Praman. The substance is
described with Praman and its segments which describe the substance are called
naya. The subject of Praman is entire substance and naya deals with part of the
same. Hence being segment the naya like praman is also having result.
563. Shloka- Hence when a substance does not have specific guna(bhava)
then Vyavahara of imposing those gunas upon that substance is not venerable
since with such Vyavahara the desired result of Samyak Gyan is not attained.
Hence calling jiva as having colour is not naya but nayabhas. Since it
establishes the Mithyatva only.
Bhavartha- The questioner had asked that calling jiva as having colour should be
Asadbhoot Vyavahara naya. But author says that it is Nayabhas since jiva does
not have colour etc. qualities. This results in loss of desired result.
Doubt
564. Shloka- If it is so then the Asadbhoot Vyavahara naya described in
529 also should not be called naya but should be called nayabhas. Since anger
etc. are not qualities of jiva even so they are called as that of jiva. This
too is imposition of Tat-Guna . Hence the Asadbhoot Vyavahara naya is also
Nayabhas ?
Bhavartha- Just as you call anger etc. to belong to jiba , in the same way I call
colour etc. as belonging to jiva. If your is Samyak naya then so should be
mine?
Answer
565. Shloka- This assertion of questioner is not right since the way the
anger etc. form bhavas are generated in jiva, the pudgala form colour etc. are
not bhavas of jiva.
Bhavartha- The corruption of charitra guna of soul due to nimitta of pudgala is
called as anger, pride, deceit, greed etc. Hence anger etc. are Vaibhavik
bhavas of soul. Hence Imposing them upon jiva is not Atat-Guna imposition but Tat-Guna imposition. These bhavas do not
belong to Shuddha atma but they occur with the nimitta of others hence they are
called as subject of Asadbhoot Naya.
Whether sadbhoot or Asadbhoot , the Tat-Guna imposition only is naya
otherwise it is nayabhas. Colour, smell taste etc. are qualities of pudgala and
no way they belong to jiva. Calling them to be jiva’s is Atat-guna imposition
hence Nayabhas.
Fourth Intermediate Chapter
Description of nayabhas
(566-587)
Resolution
566. Shloka- Those nayas where the real characteristics is not applicable
but they appear like naya by name and example and are traditionally used in
Agam and Lok , some such Nayabhas are described here. They should be realised
to be nayabhas and discarded and with their knowledge the knowledge of Shuddha
naya be attained.
First NayaBhas (567-571)
567. Shloka- Without differentiating knowledge the Vyavahara in the Loks
is that the body of manushya etc. belong to jiva since it is indifferent from
jiva.
568. Shloka- The Vyavahara of body being jiva in Lok and Agam is
unsuitable Vyavahara since it is against the Siddhant. The body and jiva are
famous different dharmis hence it is well established to be against Siddhant.
Bhavartha- Body pudhala dravya is different and Jiva conscious dravya is different.
Even so those who engage in vyayahara of body being jiva is surely against
Siddhant.
569. Shloka- Body and Jiva have the same Kshetra
in Avagahan (occupation) hence by occupying the same kshetra the Manushya etc.
body can be called as jiva in Vyavahara – such doubt should not be raised since
the same kshetra occupation is happening for all dravyas. If same kshetra
occupation is the cause for unity then all substances would have AtiVyapti
defect. (characteristics which are present beyond the target)
570. Shloka- Possibly the manushya body etc. may be called as Jiva since
jiva and body have bonded and bonder bhava form vyavahara. Such doubt should
not be raised since as a rule body and soul are different dharmis , their
bondage is itself unestablished i.e. there is no bondage between the two.
571. Shloka- Possibly the cause for manushya etc. body being treated as
Jiva could be nimitta naimittik relation between body and jiva- this too cannot
be stated since the one which manifests by itself, what would the nimitta cause do in it?
Bhavartha- The nimitta naimittik relation between jiva and body informs only of the
nimitta-ness of body and naimittik-ness of the jiva. That relation cannot
generate the oneness buddhi between the two. Since jiva manifests in his own
form and nimitta cause does not make it become other form. Hence Vyavahara of
jiva in body is nayabhas.
Second Nayabhas (572-579)
572. Shloka- Four varganas ( Ahar vargana, Bhasha vargana, Taijas Vargana,
Mano Vargana) when related with soul are called as Nokarma. Karmana Varganas
when in relation with soul manifest in gyanavarana etc. karma form then they
are called as Karma name. These karma and Nokarma are paryayas of pudgala (
hence they are corporeal) Calling jiva as karta bhokta of corporeal karma
nokarma is second Nayabhas.
Bhavartha- Jiva is non corporeal natured. He is karta of raga etc, form bhavas and
bhokta of sensual sukh-dukh from aspect of Vyavahara. But calling him
karta-bhokta of corporeal karma-nokarma is not naya but nayabhas. In Drvaya
Sangrah jiva is called karta in Vyavahara sense but it is done for telling the
nimitta-naimittik relationship . It does not mean at all that jiva is karta of
karma-nokarma. Such interpretation is our own fault.
573-574. Shloka- Vyavahara naya calling Jiva as karta-bhokta of corporeal
karmas is Nayabhas- this is not unestablished since such Vyavahara naya is
opposite to Siddhant. The reason for being against Siddhant is that karma and
jiva both are different substances then how can they have Guna Sankraman (
exchange) ? It cannot be.
Without changes in guna the jiva cannot be karta-bhokta of
karmas. If without sankraman (exchange) of gunas the jiva becomes karta-bhokta of
karma then it would result in sankar (mixing) fault in all substances .
Bhavartha- If the qualities of jiva are given to pudgala then only jiva can be
karta-bhokta of pudgala. If the qualities of weaver are imparted to cloth then
weaver can be called as karta of cloth. Otherwise what karta-ness of jiva was
imparted to cloth? If without sankraman(exchange) of qualities Jiva is accepted to be karta of
pudgala then all can be karta of each other. In such a case the dharma etc.
dravya also would be karta of jiva.
Cause for delusion
575. Shloka- Jiva is karta of karmas, the cause for this delusion is that
with nimitta of impure manifestation in
jiva the pudgala dravya karmana vargana themselves (Upadan) manifest in karma
form.
Bhavartha- With the nimitta of raga-dwesha-moha bhavas of jiva the karmana vargana
themselves adopt karma paryaya form hence the delusion of jiva being karta is
created. In reality the karma form manifestation of karmana varganas occur due
to their own manifestation capability with eligibility of swa-kaal. Hence jiva
is not karta of them even in an iota form but since the raga of jiva is present
in nimitta form, the ignorant jivas get deluded that it was created by jiva
himself or his raga.
Solution
576. Shloka- The solution to delusion is that whoever be the karta, he
would be karta of own bhava. In spite of being nimitta for other’s bhava, no
one can be karta or bhokta for other’s bhava.
Bhavartha- Jiva can be called karta of own raga bhava but cannot be called as karta
of karmas. He can be called as bhokta of sukh - dukh bhavas but he cannot be
bhokta of other karma or other substance.
Example
577. Shloka- Potter is always karta-bhokta of own bhavas only . He cannot
be karta-bhokta of other bhava form pot.
578. Shloka- Why potter is not karta of pot, in this context the example
is clear that pot is of the nature of mud or it is mud form only, but pot is
never of the nature of potter or potter form.
Bhavartha- When a single quality of potter is not found in pot then what did potter
do in the pot? Nothing.
579. Shloka- If it is said that in Lok this Vyavahara is practiced that
potter makes the pot; then why? The author says let that Vyavahara be there ,
it does not harm us but know it to be nayabhas.
Third Nayabhas (580-584)
580. Shloka- Dim witted Mithya Drishti people talk Mithya tales e.g. the
other substance which is quite far from jiva and not bonded to him, even then
jiva is karta-bhokta of them.
581. Shloka- for example with fruition of Satavedaniya karma the house,
wealth, wife, son etc. living-non living substances – for them jiva is himself
karta and their bhokta.
Doubt
582. Shloka- It is directly seen that with house, wife etc. jiva attains
happiness and in their absence he is unhappy also. Hence jiva only is their
karta and their bhokta?
Bhavartha- The jiva himself acquires the material for pleasure and himself enjoys
them . This is the question.
583. Shloka-
In this
world the worldly pleasures are only sensual i.e. the imagination of pleasures
in the sensual subjects is carried out by ignorant, even then that imaginary
pleasure does not get generated by means of sensual subjects. The reason is
that in spite of external objects being present, for someone the cause for
unhappiness due to house, wife etc. get produced hence there is anomaly of
adultery.
Bhavartha- In spite of having house , wealth, wife etc. they are cause for misery
for some. Hence its result in flaw of adultery.
584. Shloka- Whether Jiva is karta or Bhokta of self or others or not in
some respect , the essence is that he is consciousness form. Other than gyan he
has no other activity.
Bhavartha- The summary is that in that Vyavahara of ignorant people whether jiva is
called as karta-bhokta of other substances or not, we do not have any purpose
with it. With the objective of differentiating knowledge , only this has to be
told that jiva in every way is gyan form only. All the paryayas of jiva do not
relinquish their consciousness. Hence in reality the soul only is the karta of
own bhavas of soul and he alone is enjoyer of them. He is neither karta or
bhokta of other’s bhavas. Here by informing jiva to be gyan form even the
vikalpa of karta-bhokta of self and other’s has been renounced.
Fourth NayaBhas (585-586)
585. Shloka- This too is nayabhas that gyan and gyeya have mutual
knower-known relationship. In other words the Gyan is in gyeya and gyeya comes
in gyan- such belief is naya bhas.
Bhavartha- The nature of gyan is to know every substance but in spite of knowing the
substance it always remains within own nature. It does not migrate into the
substances nor does it become its dharma. Nor do some segment of substance comes
into gyan. Those who believe opposite, they are diseased with Nayabhas or
Mithya Gyan.
586. Shloka- Just as eyes see the scene but they do not migrate into the
scene or they do not become dharma of
scene. The eyes remain eyes only. In the same way the Gyeya substance is known
by gyan but gyan doe not migrate into gyeya or it does not become dharma of
gyeya, but gyan remains gyan only. In the same way the gyeya also does not
enter into eyes or does not become dharma of eyes. He knows with his own
capability of swa-kaal.
587. Shloka- In this four nayabhas are described. Besides these there are
several nayabhas which have similar characteristics. The objective of all these
nayabhas is contrary to the naya hence they are called nayabhas. All statements
describing the relation of jiva with other dravyas of common nature is
nayabhas.
The description of Nayabhas is concluded.
Continued…..
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