GRANTHRAJ SHRI PANCH DHYAYI….20

 

Second Khand / Fourth Volume

Description of Vishesh Substance  769-1142

Resolution  to establish Vishesh substance  769-770

769. Shloka-  Just as the substance is self established in samanya entity form in the same way the same substance is also self established in vishesh dharma form, since the thing in which samanya dharmas are present, in the same thing Vishesh dharmas are also present. This is not unproven but well established with famous example. Just as some substance is called metal in samanya way, in spite of that the same metal is called gold being yellow and another metal being white is called silver. This yellow and white dharma of metal is vishesh. In the same way all six entities are samanya but some entity being conscious is jiva while some entity being non conscious is ajiva. This is indicative of vishesh nature of substance. Thus substance is samanya-vishesh form.

Bhavartha- Believing the substance to be having only samanya dharma or only vishesh dharma is mithyatva. If both are accepted and still considered independent then also it is Mithya only. In this way the substance is mutually dependent samanya-vishesh joint form which is subject of Praman. Only dravya form or paryaya form is subject of naya and this  naya deals with one part of substance. Praman deals with the whole substance. Hence the nature of substance is dravya paryaya form. From aspect of dravya paryaya only the thing is nitya in some aspect and anitya in some  aspect.

Difference between Samanya Vishesh

770. Shloka- Which is all pervasive with respect to similarity ( i.e. it is found in all six dravyas ) that is Samanya Dharma and the dharma which is dissimilar and pervasive in few ( which is not found in all and found in some is Vishesh). For example – Dravyatva, Gunatva, Paryayatva, Utpad-Vyaya-Dhrovya, Anekantatva etc. are found in all hence they are Samanya and  consciousness, non consciousness, corporeal, non corporeal, kriyatva, Alokatva, Vaibhavikatva are found in some hence they are Vishesh.

First Intermediate Chapter

Four specialities of entity 771-795

(a)   Speciality of Jiva-Ajiva  772-774

771. Shloka- In dravyas there are two primary types – Jiva dravya and Ajiva dravya. They are different from aspect of word as well as meaning. Jiva and Ajiva are the two pronouncing words thus these are different. With respect to meaning also there are differences. The one with darshan, gyan etc. qualities is jiva dravya and the one without such qualities is Ajiva dravya.

Establishment of Jiva -Ajiva

772. Shloka – Conscious and non conscious these two are different substances, this is not unestablished but with famous example it gets established. If they are both one then the difference being observed between jiva along with body and pots and pans etc.  would not have been seen. But difference is explicitly seen. Hence they are established to be different.

Bhavartha- If body did not have jiva then it would have been dead like pot but it is seen to have different activities like knowing, seeing, desiring happiness and aversion towards dukh etc., engaging in raga-dwesha-moha etc., which establish him to be different from pots and pans etc. Many atheists do not accept existence of jiva, for them the author has attempted to establish the existence of jiva. Now he establishes it using inference-

773. Shloka- Jiva is there since sukh-dukh are experienced directly . Those who do not experience sukh-dukh directly he is not jiva also, like the famous pot.

Bhavartha- “ I am happy” or “ I am unhappy” in this way the soul experiences the gyan directly of mental perturbation. The experience of sukh-dukh itself establishes the soul to be different from corporeal. The pot, clothes etc. corporeal substances do not experience sukh-dukh hence they are not jiva also. This establishes Jiva and Ajiva.

774. Shloka- By means of this own experience form strong cause with Pratyaksh Praman, it  establishes the jiva . Other than this not having own experience directly is Ajiva. This too is concluded.

Bhavartha- Jiva is experienced by own direct experience – with this inference the Jiva is established in which the own experience is direct (Pratyaksh). The existence of jiva is the Sadhya (objective). The one which does not have own experience is Ajiva substance different from jiva. With this differential example Ajiva is also established.

                                (b) The speciality of corporeal non corporeal 775-789

775. Shloka- In dravyas, by nature the speciality of corporeal non corporeal is there. The one which is detected by senses is corporeal and the one not sensed by senses is non corporeal.

Bhavartha- Now another speciality of entity is told. Some entity is corporeal and some is non corporeal. Such difference is by nature and not created by anyone. Wherein touch-taste-smell-colour is seen that is corporeal or the one detectable by senses is corporeal. Both sentences mean the same. Since paramanu is not detected by senses till it is in skandh state, hence the author to avoid this flaw has given characteristics as “ the one detectable by senses is corporeal” . Of the six entities only pudgala is corporeal and rest are non corporeal. Calling soul as corporeal in Upachar sense is not applicable here since the topic is that is Shuddha Jiavastikaya. Now some one accepts only corporeal and not non corporeal, for them   both are established-

776. Shloka- It is not that only corporeal is real and non corporeal is not real. Without non corporeal substances there is anomaly of everything being zero.

Bhavartha- In reality six entities are there. The knowledge of dharma etc four is from Agam since they do not have directly visible characteristics. Of the remaining two since jiva is not seen directly by ignorant hence they may say that the only visible substance is in the world. The non corporeal does not exist. To him it is explained that if non corporeal is not there then soul is not there. Only pudgala remains- now who will know it without soul ? Hence that too would not remain. If soul exists then only he can tell self and others. If that is not there then nothing remains. Everything becomes zero. This is the implication of author. Now the characteristics of corporeal and non corporeal are described-

777. Shloka- The contact, taste, smell, colour only are named as corporeal. The one which does not have these is called non corporeal. 

Bhavartha- In pudgala entity touch, taste. Smell, colour form idol is found hence it is called Moorta ( corporeal). In remaining five entities the above described idol is not found hence they are Amoorta. Now both ate established-

778. Shloka- ( In conjunction with colour etc., dravya is corporeal and in non conjunction with colour etc., dravya is non corporeal) this is not impossible. But from direct experience it is established that the contact of senses etc. occurs with colour etc. only and with non-corporeal qualities it does not happen.

Doubt

779. Shloka- What is the proof that non corporeal substances are there? In our opinion without contact of senses and substances, what all substances exist they are like flower in the sky.

Bhavartha- All substances have contact with senses. The non corporeal substances do not have contact with senses. Hence accepting them is like accepting flowers in the sky.

Answer 780-784

780. Shloka- This doubt is not valid since with own experience of sukh dukh etc. the soul is established with direct Praman. Hence soul is real substance is not unestablished which directly experiences sukh-dukh. But it does not have contact, taste, smell, colour due to which it is not subject of sensory contact. This is now established with logic-

781. Shloka- In the shloka above the taste etc. are told to be different from soul. The same is clarified here. The knowledge of taste by soul is gyan only. With the knowledge of taste the knowledge cannot be one with taste since taste is quality of pudgala and how can jiva have it? If taste is also found in soul then just as soul with gyan, sukh, dukh becomes knower, happy or unhappy, in the same way the soul would have become tasty, but it is not so.

782. Shloka- The bhavas of sukh dukh are same as  that of gyan i.e. they are gyan form only which is not unestablished since in conscious bhavas only sukh dukh are experienced. Other than gyan any where the skuh dukh are not experienced.

783. Shloka- It is not so that sukh dukh bhava stay pervasively within conscious soul (jiva) and non conscious soul ( ajiva) independently since these bhavas belong to jiva only . In colour etc. those bhavas do not exist.

Bhavartha- In dravyas two types of qualities exist, samanya and vishesh. The samanya quality is found in all dravyas in similar nature but it is not so in vishesh qualities. Those which belong to whichever dravya, there they exist in extraordinary manner and not in others absolutely. Sukh dukh etc. are extraordinary bhava of jiva dravya only hence they are not found in pudgala etc.

784.Shloka-  Hence it establishes that conscious soul (jiva) etc. non corporeal substances are  also real . By not accepting them the sukh dukh etc, established with own experience are not attained. Thus non corporeal substance is established. Same is further clarified-

Doubt 785-786.

785. Shloka- Sukh dukh are corporeal hence believing them as non corporeal is unproven. Since the knowledge of the taste is by itself taste form since the knowledge is taste form.

786. Shloka- With the establishment of gyan to be corporeal the sukh dukh also would be established to be corporeal. Without reason how can the sukh dukh be non corporeal since with essential means only the objective is established – such is Siddhant of Nyaya. When means for  gyan is proved to be corporeal then the objective sukh dukh also would be proved to be corporeal and not non corporeal.

Bhavartha-  Gyan manifests in two ways , one is natural manifestation like keval gyan, the other is Vaibhavik manifestation like mati-shruta gyan. Awadhi, manah parayay gyan is not a subject of Adhyatma. The natural Kshayik gyan is called non corporeal in Agam and Vaibhavik Kshayopashamik gyan has been called corporeal in Agam. The reason for calling it corporeal is due to its vibhava manifestation in conjunction with corporeal karmas. The statement of Agam was in formal sense but it has been misunderstood that while knowing corporeal objects the kshayopashamik gyan itself becomes corporeal i.e. insentient. Based upon the same it is told that while knowing taste form corporeal substance gyan becomes taste form only. While knowing sukh dukh the gyan became corporeal in accordance with the objects. In this way only corporeal objects are established in the world and non corporeal does not get established. In answer it is explained that the corporeal gyan is only in formal sense. In reality it is non corporeal. In this way with logic Agam and experience it is deduced that pudgala is corporeal and remaining are non corporeal. 

Answer 787-788

787. Shloka- The question is invalid since the kshayopashamik gyan making taste etc. objects as subject, does not become taste form but remains in gyan form in substance and that gyan is non corporeal only. It is in Vaibhavik (kshayopashamik) state in conjunction with the fruition of corporeal karma. Since in present it has corporeal object as subject , for this reason if is called corporeal in Agam in upachar sense. It does not make gyan as corporeal.

788. Shloka- In upachar sense it is called corporeal but it does not make gyan as absolutely corporeal touch, taste, smell, colour form. If the gyan becomes absolutely corporeal then gyan would also be insentient like pudgala and in such a state it would not be able to experience itself and it would be like pot or dead body. Thus the doubt is dispelled.

Conclusion

789. Shloka- since it is established that gyan is non corporeal only and gyan is same as soul hence it is devoid of colour etc. Thus jiva etc. substances are non corporeal should be accepted with above given Praman and own experience. Agam also tells the same thing that colour etc. are qualities of pudgala. Only that is corporeal and jiva etc. other five dravya are non corporeal.            

                                    (C ) Speciality of Lok-Alok 790-791

790. Shloka- In dravyas the Lok Alok are also special. Its characteristics is that the six dravya form is Lok and opposite to it without six dravyas is Alok.

791. Shloka- The Alok is also not devoid of six  dravyas completely. With only Akash remaining it is only Akash form.

                                    (d) Speciality of Kriya and Bhava 792-795

792. Shloka- In the six dravyas there are two types.  Some dravya are bhava form only and some are bhava as well as kriya form

Bhavartha- The substances that do not have any movement activity are just bhava form and the substances that remain stationary some times and sometimes they engage in kriya are bhava form as well as kriya form. Essentially the substances having kriyavati shakti engage in kriya while those not having the same do not have vibrational activity. They just have bhavavati shakti.

However both  types of substances engage in manifestation. The substance in which there could be a change of place it called kriya form manifestation and where there is no change of position but only state changes is bhava form manifestation.

793. Shloka- The jiva and Pudgala are bhava form as well as kriya form. The remaining four are just bhava form only.

794. Shloka- The movement of Pradesh is called kriya and bhava is manifestation which occurs in every substance continuously.

Conclusion

795. Shloka- These two things are not impossible since substances are continuously manifesting and of them some have Pradesh having vibration which too is directly observed.

Second Intermediate chapter

The description of existence of Jiva and Karma and their bondage 796-819

Introduction- In first three books the samanya entity was described and later their vishesh dharma were explained. In this way samanya-vishesh form dravya was established. Now in those six vishesh entities keeping the conscious entity as primary the preachment is carried out. Earlier samanya description was applicable to all but now jiva is narrated from aspect of vishesh dharmas-

Resolution

796. Shloka- In accordance with  Logic, Agam, experience and the tradition of previous acharyas , the preachment of Chetan dravya is started by me which is as follows-

797.  Shloka- First that Jiva should be described and then Ajiva. Then sequentially asrava etc. since those asrava etc.are based upon jiva in anvaya form. Here Jiva-Ajiva are representative of Samanya Dravya and Asrava etc. are their vishesh paryayas. In nine Padarth samanya jiva is one but that is not the subject here.          

Samanya form of Jiva 798-800

798. Shloka- Jiva is self established , beginningless endless and non  corporeal and being equipped with gyan etc. form infinite dharmas it is indestructible.

799. Shloka- That Jiva, equipped with common dharmas, is also equipped with Asadharan dharmas i.e. Jiva has both samanya and vishesh types of qualities . From aspect of gyan it is pervasive in world, even then it is not pervasive in pradesh of world. Thus it is not spread over the world but stationary within own self. In spite of being detached with all , it knows all i.e. without relationship with any it knows all.

800. Shloka- The same jiva in spite of having innumerable Pradesh has indivisible Pradesh. Being different from all dravyas it is stationary in their middle.

Bhavartha- (1) This verse described the seemingly contradictory nature of dharmas. But in reality they are not contradictory. Jiva has Astitva, Vastutva, Drvayatva, Agurulaghutva, Pradeshatva etc. infinite sadharan qualities and gyan, darshan, samyaktva, charitra etc. infinite asadharan qualities also. (2) The Jiva from aspect of knower is Vishva (world) form while remaining in own Pradesh It is Avishva (non world) form. (3) Being detached from everyone i.e. not having relations with anyone, how can he have gyeya -Gyayak ( known-Knower) relation with them but the jiva is detached from aspect of other’s swamitva , kartritva, bhoktritva , even then he has knowledge of all others. (4) How  can the one with innumerable Pradesh have ek Pradesh – it appears contradictory but jiva  in spite of having innumerable Pradesh is having  indivisible Pradesh (5) The one different from all other dravyas , how can he stay within them- this appears contradictory even then the Jiva from aspect of nature is different from all but from aspect of Akash kshetra is stationed within six dravyas. This is the description of trikaal nature of jiva.

801. Shloka- As per the above statement the jiva from aspect of Shuddha naya is Shuddha and  one form while from aspect of paryaya is free and bonded – these two types.

Bhavartha- (A)Ignoring the audayik, aupashamik, kshayik, kshayopashamik bhavas  ( manifestation of paryayas) if observed from aspect of trikaal samanya nature, then all jivas are Shuddha and one form. The word Shuddha has one meaning that audayik bhavas are called ashuddha and kshayik bhavas are called Shuddha while aupashamik, kshayopashamik bhavas are ignored in Adhyatma which are Shuddha-ashuddha in paryaya. But this meaning is not applicable here. The second meaning of Shuddha is that audayik, etc. all four bhavas are vibhava bhavas , naimittik bhava or ashuddha bhava and with respect to them the Samanya nature is called Shuddha. From this aspect all four bhavas are Ashuddha and Samanya is Shuddha. This is the meaning applicable here. Secondly the divisions in jivas is from aspect of audayik etc. four bhavas . From aspect of these bhavas the jiva is called as several types but ignoring them from aspect of Samanya jiva is one type only. (B) Now if samanya nature is ignored and paryaya is kept prime then in paryaya the manifestation of jiva is of four bhava form. In Adhyatma the Aupashamik and Kshayopashamik bhavas are ignored. The Audayik bhavas are bonded while those with  Kshayik bhavas are free. (C) Ignoring both the Drishti, observing from aspect of Praman then the one which is Shuddha and one type from aspect of Samanya, the same is bonded-free from aspect of Vishesh. Now it is told that holding such samanya nature the jiva only is bonded with gyanavarana etc. eight karmas eternally and is worldly. He is  continuing to be bonded with their nimitta and in spite of having samanya nature , he has not attained his nature in vishesh which he has forgotten.

802.  Shloka- The one who is bonded, he is worldly and being in a trance due to eight gyanavarana etc. karmas eternally, he has not attained his nature.

Bhavartha- In spite of Jiva being of one type from aspect of Shuddha naya , from aspect of paryaya Drishti jiva is free and bonded, these two types. Now the form of bonded is described that the one bonded is called worldly. With him eternally eight karmas are bonded in nimitta form. The nature of thing is such that jiva is ignorant eternally and has not attained differentiating knowledge. Therefore due to own ignorance forgetting own nature he gets merged with the fruition of those karmas due to which, due to generation of moha, raga, dwesha in paryaya he does not enjoy his own nature. But he is engaged as Karta- bhokta of raga, dwesha, moha and sukh-dukh. Now it is told that since when he is related to these nimitta form karmas.

803. Shloka- Just as the Jiva atma is eternal , in the same way the pudgala karmas are eternal. The bondage of jiva and pudgala karmas is also eternal.

804. Shloka- The relationship of jiva and karmas is since eternal times. It is similar to relation of gold and impurity which is eternal. If the relation of jiva and karmas is not accepted as eternal then it results in flaw of mutual dependence.

805. Shloka- This fault of mutual dependence is as follows- if jiva is Shuddha free of karmas earlier then bondage is not possible and in spite of being Shuddha the bondage is accepted then how can the Moksha be there? It is not possible.

Bhavartha- (1) The bondage of soul with karmas occurs in ashuddha state. If soul is presumed to be Shuddha prior to karma bondage then bandh is not possible. (2) In reply if someone adamantly says that Shuddha can also get bonded then in reply it is asked that how can the Moksha be there? Then jiva would always remain worldly since jiva engages in Shuddha bhava and due to Shuddha bhavas the karma does not get bonded and with shedding of earlier (karmas) moksha is attained. If Shuddha also gets bonded then jiva cannot have Moksha at any time. The purushartha of dharmas gets wasted. Hence its proves that jiva is bonded with karmas eternally and is ashuddha. Now it is told that pudgala also has the same state. That too is ashuddha eternally.

806. Shloka- If pudgala is absolutely Shuddha eternally from beginning then just as gyan is nature of soul without any reason, in the same way the anger etc, vibhava bhavas would also be established to be nature of soul.

Bhavartha- Due to nimitta of ashuddha paryaya of karma form of pudgala, the soul indulges in anger etc. By such acceptance, the anger etc. are not nature of soul but they are vibhava bhavas. But by accepting pudgala to be absolutely Shuddha eternally, there is no reason in soul in nimitta form for corruption. In such state the soul would be cause for anger etc. absolutely and anger, pride, deceit, greed would be nature of soul without reason like gyan darshan. Now disciple says that we do not care , let it be so. Then he is replied that the entire nature of substances would be haywire as follows-

807. Shloka-  In this way with anger etc. being nature of soul, the bandh etc. become permanent since on account of bandh the anger etc. would always remain, such flaw would exist. The second flaw is that anger etc. are seen to be absent also but if anger etc. were qualities of soul then those qualities would be absent and the collection of qualities is dravya. With absence of qualities the absence of dravya is automatically attained hence it spoils the complete system.

808. Shloka- Therefore the mutual  relation of jiva and karmas is  established to be eternal since no relation  was proved to be specific time based nor any example to establish the time based relationship was seen. How this eternal relationship is continuing traditionally is being explained clearly as follows-

809. Shloka- The nimitta of fruition of previously bonded karmas is the cause for ashuddha ragas etc. form bhavas of jiva and the ragas etc. form bhavas of soul are the nimitta cause for the karmas being bonded for future. Just like entities carrying out benediction upon each other. This is clarified further-

810. Shloka- With the fruition of previous karmas, raga bhava is generated and raga bhava leads to collection of new karmas. With its fruition raga bhava is generated again. Raga bhava causes bandh again. In the same way again and again.

811.  Shloka- In this way in the form of progeny the nimitta-naimittik relationship between jiva and karmas has been continuing eternally which only is world. This world cannot be got rid of without Samyak darshan gyan charitra.

812. Shloka- Only relationship of Pradesh is not bandh but that bandh keeps expectations of ashuddha bhavas of both together.

Bhavartha- Only residing in same kshetra of akash is not called bandh. All six dravyas reside in same akash kshetra and even Siddhas. Only where there is nimitta-naimittik relationship due to mutual ashuddha bhavas , then only they are called bandh form. But bandh does not mean that one dravya carries out something in other dravya. The manifestation is independent in own foursome of each. This is important to remember.

813. Shloka- Like magnetic needle drawn by the magnet  both have different vaibhavika named shakti which results in mutual bondage.

Bhavartha- The implication is that the Pradesh of Jiva and karma paramanus to jointly become co-occupant of same kshetra alone is not bandh but due to the nimitta of  impurity of the jiva the capability of the pudgala paramanus to become capable of becoming nimitta for impurity in future period and with the nimitta of such capability the manifestation of jiva in ashuddha form – in this way the relation of both to have capability for nimkitta-naimittik relationship only is bandh. With such capability only the jiva and pudgala paramanu enter into attachment form relation other wise not. Why do jiva and pudgala abandoning their Shuddha state enter into bandh form ashuddha state? Why not dharma-adhrama etc. dravya become ashuddha? The answer is that root cause for the vibhava manifestation of these two dravyas is the vaibhaviki shakti existing within their own dravya. On account of it only they manifest in vibhava form. Then that vibhava become nimitta cause for second dravya. This is the meaning of become pulled and pulling. In the worldly sense one dravya does not pull other dravya nor can he do it. Both are mutually absent  and have no relationship. One dravya makes other dravya as nimitta due to his own criminality. In Samaysar all types of relations between two dravyas have been clearly refuted.

Continued…

GRANTHRAJ SHRI PANCH DHYAYI…19

 

Eleventh Intermediate Chapter

The Procedure for application of Naya Praman 746-768

Resolution

746. Shloka- As per the directive of Guru the forms of Naya Praman and Nikshep was described. Now I shall apply them on Dravya, Guna, Paryayas suitably in accordance with the nature of substance.

Bhavartha- Of the dravya guna paryayas whom do the naya and praman make subject is described. This is proposed for dravya, guna, paryaya, ek-anek, asti-naasti, nitya-anitya, tat-atat all.

The procedure for applying Naya-Praman upon dravya, guna, paryaya  747-750

747. Shloka- Tattva i.e. dravya is indescribable ( subject of speech is indivisible, undifferentiable, samanya) – this is subject of Shuddha Dravyarthika naya. It is differentiable – this is belief of Paryayarthika naya.

Bhavartha- The non- differentiating spirit in  Tattva is Dravyarthika naya and differentiating spirit is Paryayarthika naya. Those which are characterised by “Neti- Not so” are called as indescribable i.e. they cannot be described in words. Only indivisibility is indicated by negating Vyavahara. From this aspect the characteristics of dravya has been told in shloka 8.

748. Shloka- The dravya which is indivisible, indescribable , the same dravya has guna paryaya and none other. And the one having dravya guna paryaya , the same Tattva is indescribable indivisible. In this way the combination form subject of Samanya-Vishesh is Praman.

Bhavartha- The substance is Samanya Vishesh form. Samanya substance ( indivisible) is subject of dravyarthika naya. The Vishesh substance ( divisible) is subject of Paryayarthika naya. The Samanya- Vishesh form joint natured  substance is subject of Praman. Praman deals with both dharmas at the same time without contradiction. The one which is so, the same is like that- this is the procedure of telling.

749. Shloka- What is dravya in substance form is not guna. The Guna is not dravya. In the same way paryaya is also paryaya only and not dravya, guna. This is the stance of Paryayarthika naya since it believes the dravya, guna, paryayas as different and describes its subject in paryaya-division-part form .

750. Shloka- Since dravya, guna have same meaning ( substance – indivisible ) non-differentiable , hence what is dravya is only guna. The guna is same as dravya – this is stance of dravyarthika naya. The stance capable of dealing both sides of differentiable-non differentiable together is that of Praman. For example the dravya  having guna paryaya only is having utpad, vyaya, dhrovya and same dravya is indescribable.

Bhavartha- The one which is dravya is not guna and the one which is guna is not dravya but guna is guna and dravya is dravya. In the same way the paryaya is paryaya only and not dravya-guna. This stance is that of Vyavahara naya which believes dravya-guna-paryaya as different and makes only paryaya – division- part only as subject. And what is dravya is same as guna and guna is same as dravya since all  gunas are called as dravya only. Hence guna and dravya are not different but they have same meaning. Calling them indivisible is stance of Dravyarthika naya. Joining the two stances together is subject of Praman.

751. Shloka- Since Nikshep is like Vishesh Naya, hence it is not appropriate to describe it separately since at the time of description of nayas the example of Niksheps is present as a rule.

Introduction – Now in next four verses the anek and ek naya under Vyavahara naya then dravyarthika naya and both together are applied in Praman.

Procedure for application of naya praman upon ek anek 752-755

752. Shloka- Dravya, Guna or Paryaya . all three have  different characteristics hence they are Anek – different. In this way under Vyavahara naya there is a naya which described several-ness and called as Anek naya.

753. Shloka- Call it dravya by name or guna or paryaya but in samanya form these three are indivisible one entity only. Hence by telling any one of the three the other two gets known without saying. In this way the one which calls entity as one that is Vyavahara naya with Ek name.

754. Shloka- The substance being indivisible without parts, it is neither dravya, nor guna, nor paryaya and that substance cannot be described by any vikalpa ( since it is indescribable) . This is supposition of Shuddha Dravyarthika naya.

Bhavartha- The characteristics of Nishchaya naya is ‘Neti’ which  is the stand of Shuddha Dravyarthika naya.

755. Shloka- Arguably the entity is divided into dravya, guna, paryaya form Anek forms , the entity without parts (indivisible) is undifferentiable EK. Such ek-anek form joint Praman Paksh is there.

Bhavartha- The characteristics of Vyavahara naya is describing with example and with divisions of adjective-substantive. Hence entity is anek or entity is ek. – in this entity is substantive target and anek or ek its adjective -characteristics. Hence these two verses are examples of Vyavahara naya. Now with Vyavahara with negation of adjective-substantive  i.e. entity is neither ek nor anek – it is indescribable – this verse is that of Nishchaya naya. Then what is anek same is ek – this joint form is Praman. In this way all four are together.

Introduction- Now in next four verses the subjects of asti and nasti naya are indicated under Vyavahara . Further without these two vikalpas by showing the subject of Shuddha Dravyarthika naya , how the subject of nayas is dealt by Praman is described.

756. Shloka- The substance is Samanya alone or Vishesh alone. In them so long as one Nasti side is undescribed ( ignored) till then it is one ‘Asti’ side.

Bhavartha- In the Samanya-Vishesh form substance when Vishesh is ignored and only Samanya is considered or Samanya is ignored or just Vishesh is considered, at that time without considering the opposition the existence ( Astitva) of substance is described from aspect of Samanya or Vishesh alone, that is the subject of Asti naya under Vyavahara nayas.

757. Shloka- From consideration of Samanya substance due to  secondary nature of Vishesh dharma it is not existent in  Vishesh form . Or in consideration of Vishesh the Samanya dharma being secondary it is not Samanya . This is Nasti naya.

Bhavartha- The substance is Samanya Vishesh form. When Samanya is considered , at that time Vishesh dharma being secondary the substance from aspect of Vishesh is ‘not there’  and when Vishesh is considered , at that time the Samanya dharma is secondary and the substance from aspect of samanya is ‘not there’. In this way such description is ‘Nasti Naya’ under Vyavahara nayas.

758. Shloka- From aspect of Dravyarthika naya the substance is Asti form by nature – this is not so and the substance is not existent with respect to others – this too is not there, since from aspect of Shuddha Dravyarthika naya the nature of substance is free of all vikalpas only. It is indivisible indescribable.

Bhavartha- From aspect of Shuddha Dravyarthika naya the Tattva is neither Asti form nor with respect to others is Nasti form. The reason is that from aspect if this naya the substance is indescribable indivisible .

 759. Shloka- The substance which is Nasti form from aspect of absence of nature of others and the one which is Asti form from aspect of own nature , the same substance is beyond vikalpa ( indescribable indivisible) – this is Praman side.

Bhavartha – The substance from aspect of Paryayarthika naya is Asti or Nasti form, from aspect of Dravyarthika naya beyond Vikalpa, from aspect of Praman asti-nasti- avaktavya ( indescribable) all forms without contradiction.

Procedure for application of Naya Praman upon Anitya-Nitya  760-763

760. Shloka- The entity is generated at every moment and gets destroyed at every moment. This as a rule is famous Anitya naya which is division of Vyavahara naya.

Bhavartha- From aspect of Anitya Paryayarthika naya it is said that the entity is generated and destroyed at every moment – it is Anitya.

761. Shloka- With respect to its trikaal nature the entity remaining same form is neither generated nor destroyed. It is Dhruva (Nitya) . This own nature permanence is Nitya naya which is under Vyavahara naya.

Bhavartha- From aspect of Nitya Paryayarthika naya it is stated that entity remains same form as Dhruva. It does not engage in Utpad Vyaya.

762. Shloka- Just as the substance does not get destroyed, in the same way it does not generated as a rule and it is not Dhruva also. This is statement of Shuddha Nishchaya naya ( negation statement- indescribable )

Bhavartha- Utpad, Vyaya, Dhrovya are paryayas of entity happening at the same time. Hence these paryayas are subject of Paryayarthika naya, but Nishchaya Naya devoid of all Vikalpas makes indivisible substance as subject.

763. Shloka- The substance which under consideration of Samanya (Nitya) is not Vishesh form ( Anitya form) , the same Vishesh ( Anitya) upon consideration is not samanya ( Nitya) form. The one which is Nitya, same is Anitya- in this way making both as subjects in samanya form without treating any one as primary secondary is the stance of Praman. ( The Nitya is same as Samanya and Anitya is same as Vishesh since Vishesh is generated with Utpad-Vyaya.)

Bhavartha- Vishesh is paryaya which are Anitya. Hence from aspect of Vishesh the substance is Anitya. From aspect of Samanya it is Nitya also. Both are Vyavahara stances. Neither Nitya nor Anitya – Indescribable – this is Shuddha dravyarthika naya side. Shuddha means indivisible. At same time in friendly manner it is Nitya-Anitya form this is Praman Side.

Introduction- Like earlier with four verses the divisions of Vyavahara naya as Tat-Atat naya with negation form Nishchaya naya and joint form Praman are described-

Procedure for application of Naya Praman upon Tat-Atat 764-767

764. Shloka- In the substance with manifestation of new bhavas “ this substance is Apoorva (never before) “ – the one who says so , that is absence naya -atat naya in paryayarthika naya. ( absence is same as Atat).

Bhavartha- From aspect of Atat Drishti the substance is new every moment. This absence naya or Atat naya is Paryayarthika naya.

765. Shloka- With new bhava manifestation in substance and destruction of previous bhavas, even then ;” this is not new substance – but it is same “ the one which says so, that is Tat naya in Paryayarthika naya – bhava naya ( Bhava is same as Tat )

Bhavartha- From aspect of Tat Drishti no new substance is generated. It is the same. This is Bhava naya or tat naya named Paryayarthika naya.

766. Shloka- From aspect of Shuddha Dravyarthika naya the substance does not have absolutely new bhava and old bhava is never absent . In view of this naya the substance is neither new nor old ( indivisible).

767. Shloka- The entity which manifests every moment in new bhavas , the same does not get produced as non entity nor does the entity get generated- this is the view of Praman.

Bhavartha- The substance which appears new from aspect of manifestation , the same substance from aspect of substance is the same. In this way the Atat-Tat ( Abhava bhava) both dharmas are subject of Praman in friendly manner at same time.

Bhavartha- The Paryayarthika naya keeping eye upon manifestation says that every moment new  substance get produced – this is Atat named Vyavahara naya. The Paryayarthika naya keeping eye upon substance says that the substance is same only – this is Tat named Vyavahara naya. The Shuddha Dravyarthika naya says that it is neither new or old. It is Indivisible. The Praman says that the one which is new, it is same old. This is beauty of Anekant.

Conclusion

768.Shloka- In this manner Naya chakra has been stated here which was possible, And whatever has not been stated here , that also according to Agam should be applied on each dravya separately.

 

Continued…..

GRANTHRAJ SHRI PANCH DHYAYI….18

 

Eighth Intermediate chapter

Divisions of Praman (696-719)

696. Shloka- Praman form gyan has two divisions (1) Pratyaksh (direct) and (2) Paroksh ( indirect). The gyan which does not require any other’s assistance is Pratyaksh and the gyan which requires assistance of others is Paroksh.

697. Shloka- Pratyaksh has two types (1) Sakal (complete) Pratyaksh and (2) Vikal (partial) Pratyaksh. The indestructible keval gyan is sakal pratyaksh. The second vikal pratyaksh is attained with the kshayopasham of karmas but not because of destruction of karmas hence it is destructible also.

698. Shloka- It clearly means that the gyan which is generated with destruction of all (dravya and bhava) karmas , is direct within soul , it is blissful beyond senses, indestructible – that  Kshayik gyan (keval gyan) is pratyaksh.

699. Shloka- The Awadhi and Manah Paryaya gyan are Desh (partial)  Pratyaksh. They are called Desh since they are generated with assistance of No-Indriya form mind and they are called Pratyaksh since they are independent of assistance of other senses. ( The recourse to mind is there up to 12^th gunasthana.)

700. Shloka- Mati gyan is generated with contact of subject and senses hence is Paroksh as a rule. The shruta gyan is attained after mati gyan hence that too is Paroksh.

701. Shloka- In the incomplete knowledge state all the knowledges- mati, shruta, Awadhi, manah paryaya all four are dependent upon the obscuration and senses hence these four are really like Paroksh only. ( Awadhi, Manah paryaya are also dependent upon senses hence they are similar to Paroksh.)

702. Shloka- Awadhi and Manah paryaya gyan which are called Desh Pratyaksh but this directness in them is only formal and dependent upon implication. In reality they are not Pratyaksh. ( In Adhyatma they are called as Paroksh only).  

Reason for Upachar 703-705

703. Shloka- The reason for upachar is that just as Mati Gyan is senses generated gyan as a rule, and the shruta gyan is also generated after Mati Gyan, in the same way the Awadhi and Manah Paryaya gyan are not generated by senses.

704. Shloka- The first two gyans are dependent upon Avagrah, Iha, Avaya, Dharana. In the same way the last two are not.

705. Shloka- Awadhi and Manah Paryaya gyan, only with the assistance of mind know the distant substances as if directly observed effortlessly. Due to these three reasons both the gyans have been called as Desh Pratyaksh in Upachar sense. In reality they are Paroksh.

Mati Shruta are also Pratyaksh like Prime Pratyaksh

706. Shloka- Important thing is that the first two gyans  Mati gyan and shruta gyan also become direct like Pratyaksh gyan at the time of own soul experience and not at other times.

Bhavartha- At the time own soul experience is attained, both these gyans also directly observe the own soul beyond senses hence they are called Pratyaksh at that time and not Paroksh.

707. Shloka- Both these Mati Shruta gyan in knowing the subjects of contact etc. senses and akash etc. subjects, are Paroksh as a rule and not Pratyaksh ( like at the time of own soul experience).

Doubt

708. Shloka- If at the time of own soul experience the Mati and Shruta gyan are Pratyaksh then why is it told in Tattvarth Sutra that the first two gyan are Paroksh ? Secondly in them the characteristics of Paroksh  i.e. ‘dependence upon other’s assistance’ is applicable hence they appear to be paroksh only.

Answer 709-719

709. Shloka- It is right. Where there is no argument in the contemplation of substance then it is without any greatness. Hence both these gyans in ordinary way are Paroksh as per the declaration of this sutra.

710. Shloka- But due to destruction of fruition of Mithyatva karma  for Samyak Drishti, some such indescribable shakti is generated that it results in own soul observation as a rule.

711. Shloka- The reason is as follows- at the time of Shuddha own soul experience the contact, taste, smell, eyes and  ears these five senses are not upayoga form i.e. at the time of Shuddha own soul experience the sensory knowledge is not generated.

712. Shloka- But only mind is engaged at that time . That mind is of two types (1) Dravya mind and (2) Bhava mind. The mind is called as No-Indriya i.e. (not- sense).

713. Shloka- The dravya mind is lotus form in heart which occupies innumerable fraction of one ghan-angul ( cubic- finger) space. Although it is non-consciousness form – corporeal , even so when bhava mind is directed upon the subject of senses , at that time the dravya mind assists it. ( assistance means nimitta only).

714. Shloka- Bhava mind is special manifestation of soul in knowledge form. On account of destruction of its opponent – obscuration form karmas, it manifests in Labdh (attainment)   and Upayoga (application) form sequentially.

715. Shloka- Touch, taste, smell, eyes and ears , all these five senses know only corporeal substance only but mind knows corporeal-non corporeal both.

716. Shloka- Hence it is established flawlessly that for knowing own soul, mind alone is applicable as a rule but the difference is  that the mind in special state i.e. time of own pure soul experience, it becomes gyan form by itself.

Bhavartha – It has been stated earlier that though own soul experience is Mati Gyan form or  subsequent Shruta Gyan form also , even so it is Pratyaksh gyan form like  independent gyan. The same is clarified here. Although Mati Shruta are Paroksh and they are generated with senses and mind, the mind is capable of knowing non corporeal also. At the time when only own soul is being known , at that time the mind form gyan is non corporeal only. Hence it is Pratyaksh beyond senses. The senses know only corporeal substances hence they do not have role in own soul Pratyaksh.

717. Shloka- This is not unestablished and has been told by sutra also that Matigyan and subsequent shruta gyan both are generated with senses and mind.

718. Shloka- The bhava is this that when bhava mind is engaged in knowing own non corporeal soul then it becomes non corporeal form by itself. With that non corporeal mind form gyan the soul is observed directly. Hence it is Pratyaksh beyond senses for sure. In other words the gyan of mind which knows only the own soul is surely Pratyaksh beyond senses.

Next Introduction- This mati shruta gyan form bhava mind is accepted to be Pratyaksh at  the time of own soul experience and due to this reason only the Keval gyan gets generated. Awadhi, Manh Paryaya gyan are not means for generation of keval gyan.

719. Shloka- For establishment of soul properly the Mati ,Shruta , these two gyans only are the real means. The reason is that without Awadhi and Manah Paryaya gyans one can attain Moksha but cannot do so without Mati Shruta.

Description of divisions of Praman is completed.

Ninth Intermediate Chapter

Description of Pramanabhas (720-737)

720.Shloka-  In the doctrines of Jains only, such arrangement of Praman exists. It is not there in other faiths. This subject is controversial since in several faiths the form of Praman is described differently as follows-

721. Shloka- Mithya Gyani followers of Vedant faith say that Ved only is Praman since they are not created by any person and they are self established like sky.

722. Shloka- Other faith people ( Naiyayiks) believing themselves to be Pandit, describe  the form of Praman this way – the means of Praman is Praman ( Prama is named as result of Praman. The supreme means for Prama is Praman as per Naiyayiks). Some other say that the means for Samyak Gyan is Praman. Those who accept such form of Praman are Vaisheshiks and Bauddha etc. faiths who accept illumination, substance, contact etc. to be Praman.

723. Shloka- Those who have not attained the form of soul as beyond senses  and who are unnecessarily burning themselves with false pride of being Aapt ( omniscient) , such different faith people describe the form of Praman as per their desire.

724. Shloka- The forms of Praman described above are all defective since the characteristics of Praman itself is not satisfied with it. Whatever characteristics are provided they are defective with flaws of characteristics and unintelligent. They all appear like flowers of the sky and are contradictory as follows-

725. Shloka-  In any way, other than gyan any corporeal substance cannot be Praman. Without gyan who would accept insentient means, contact, senses etc. to be Praman? No one.

Bhavartha- The result of Praman is Prama – removal of ignorance. Hence its reason should also be of the form of eliminator of agyan necessarily. Hence Praman should also be agyan eliminator gyan form. The corporeal substances are Prameya ( subjects of knowledge) . They cannot be Praman. The one knowing self only can be knower of  others. The one who is himself Agyan form , he cannot know self or others anyone. Hence the means etc. which are corporeal cannot be Praman. But gyan only is Praman.

726. Shloka- If it is said that the means etc. are external cause and internally they are known by gyan only hence with gyan being merged with them, it can be said that means etc. along with gyan are Praman – then it is told that this establishes what Jains are telling that Gyan only is Praman. Why not accept it?

Doubt

727. Shloka- The questioner says that gyan is result form hence gyan should be accepted as result of Praman. The means for that gyan should be accepted to be Praman. If gyan itself is accepted to be Praman then the purpose of gyan is already over- Praman would be without result?

Bhavartha- It is the intent of questioner that Praman and its result should be separate and Praman should be with result only. In such conditions the gyan can be accepted to be result of Praman and the means of that gyan ( corporeal senses etc. ) can be accepted to be Praman. If it is not accepted and gyan is accepted as Praman then what would be result of Praman? It would be absent?

Answer 728-737

728. Shloka- It is not so since Praman, its result and its means, is gyan itself . Example- Just as lamp illuminates others as well as itself , hence lamp is illuminator as well as illuminated both.

Bhavartha- Like example of lamp the Praman is also Gyan. The cause for Praman is also Gyan and result of Praman is also gyan. There is no Praman different from gyan nor its result. Here the doubt still remains that by accepting both to be gyan form all would become same i.e. Praman would be without result and result would be without Praman. But upon consideration this doubt is invalid. In Jain Siddhant Praman and result of Praman are not absolutely different but different in some  aspect. In the differentiation in some aspect the previous paryaya of gyan is Praman form and later paryaya is result form. Since the result of Praman is elimination of agyan and veneration & rejection and detachment are also results of Praman. The Praman form gyan has eliminated agyan and in the same the intellect of veneration & rejection  and detachment are the results of Praman. Hence gyan only is Praman and gyan only is result. Thus Praman and result of Praman both would be same, or the Praman would be without result – this doubt is clarified.

729. Shloka- Sometimes senses, sometimes senses in contact with its subjects, sometimes gyan, in this way three types of Prama ( result of Praman) are told by Vaisheshiks.

730. Shloka- In these three the first is cause and next is its result as per them. With this logic it establishes that gyan itself is the result and gyan only is Praman.

Bhavartha- (1) Sometimes senses have been called as Praman. Sometimes Praman and contact with subjects is called Praman. Sometimes gyan only is called Praman. In this way the reasons of Prama (result) have been declared. All the three are states of soul. First senses form state is that of soul. Next the contact form specific state is also that of soul. Thirdly the state of gyan is also state of soul hence all the three are gyan form. In these three the first is cause and next is result. Hence it establishes with logic that gyan is result and gyan only is Praman (2) In Vaisheshiks the three causes for Prama are accepted. 1. Senses 2. Contact and senses and 3. Gyan. Of them the result of senses is senses along with contact and result of contact and senses is Praman. In this way in Vaisheshiks the middle cause is result form with respect to previous cause and with respect  to later cause the middle cause is result as well as cause form , in the same way gyan is result form with respect to elimination of agyan and from aspect of Praman generation it is Praman form.  Hence Praman form gyan only is itself result and giver of result- this acceptance is logical.

731. Shloka- In them also when Gyan is cause,  at that time result is attained since previous gyan functions as cause and later gyan results and this is not unestablished.

Bhavartha- When in gyan is accepted as cause form Praman, at that time, with coexistent with gyan the rejection of despicable, acceptance of venerable and elimination of agyan form result of Praman gets established.

732. Shloka- The means is also Gyan and objective is also Gyan – this is not unestablished but famous with example. It is well known that without gyan the rejection of snake etc. harmful substances and acceptance of garland etc. desirable substances is not done.

Bhavartha- The form of Praman is described as follows- “ Which is capable of attainment of desirable and rejection of undesirable- that is Praman and that can be Gyan only and not other contacts etc.” The desirable are sukh and means for sukh while undesirable are dukh and means for dukh. The one which is capable of attainment of desirable and rejection of undesirable ,  that only is Praman and such Praman can be Gyan only. Since knowledge of sukh and causes for sukh and knowledge of dukh and causes for dukh  can only  be there from  Gyan and not corporeal substances. Gyan has the capability that it provides intellect to discard snake etc. form undesirable substances and accept garland etc. form desirable substances. Hence Praman can be Gyan only and result is also Gyan form. This is generally well established since the result of Praman should be elimination of Agyan. Such result can be gyan only and not corporeal.

733. Shloka- Whatever has been told  as characteristics of Praman by the false doctrines with their own desire, that is not characteristics declared by Arhat (Jain). It has defects of characteristics. Hence that is apparent characteristics ( lakshana-bhas)

Bhavartha- The characteristics of Praman believed by other faiths have defects of Avyapti ( non-pervasive) , Ati Vyapti (over pervasive) and Asambhava ( impossible). The same is clarified as follows-

734. Shloka- If Praman is target and PramaKaran ( the cause  for Praman) is the characteristics then it gives rise to non-pervasive defect since in their faith that characteristics is always absent.

Bhavartha- Naiyayiks believe Ishwara to be Praman but they do not accept Ishwara as the cause for Praman but they accept him as support for Praman. In their faith Ishwara is Praman even then he does not have characteristics of being cause for Praman. Hence in absence of characteristics of Praman in the single Desh -Ishwara of the target, it results in non pervasive defect.

735. Shloka- In the same way the cause for Praman as  the characteristics of Praman is not valid in the Gyan of Yogis also. Since those people have accepted the Gyan of Yogis as divine and they believe that it directly observes the sookshma and non corporeal substances , but in Parmanu etc. substances the contact of senses is not possible as a rule.

Bhavartha- Vaisheshiks have accepted the gyan of yogis as Praman and they believe that those Yogis know the Paramanu etc. sookshma substances by means of capability beyond senses and not due to direct sense vision. Hence in the Gyan of the yogis also the characteristics of Praman of the form of cause for Praman is not valid since in their faith the contact with senses has been accepted as cause for Praman but senses cannot have contact with Paramanu etc. sookshma substances which are not visible to senses. Hence the characteristics of praman is defective with non pervasive fault.

Consideration of Ved as Praman

736. Shloka- Ved is Praman ( such is the belief of Vedant) and the cause for Praman is due to being created by non-human being, But that cause of being non-human is dependent upon Agam where it is written. Hence that cause is other’s dependent.

Bhavartha – The believers of Ved as Praman believe its non human nature as the means of Praman of Ved. They say that the people are corrupted with raga-dwesha hence the nature of substance described by people cannot be valid (true)  and that narrated by non humans can only be true. Ved are created by non human hence they are Praman. In this way they establish Praman nature of Ved. But this cause for validity of Ved as being non human is established by Agam only and not by logic. Hence this cause being dependent upon Agam is dependent upon others which cannot be accepted as proper justification since each faith believes their Agam only to be Praman. But common people can be made to accept Praman  by logic only. In short this means of non humanity being dependent upon Agam is not accepted

737. Shloka- In this way whichever different faiths of false nature are prevalent, they are all invalid and not acceptable by experienced knowledgeable Syadvadi people.

The description of Pramanabas is completed.

Tenth Intermediate Chapter

Description of  Nikshep (738-745)

Resolution

738. Shloka- The characteristics of Praman which can be experienced was described in accordance with knowledge of Agam. Now briefly the form of Nikshep is described as per their characteristics.

Doubt

739. Shloka- Nikshep is neither Naya nor Praman and nor  their part. The purpose of Nikshep is different from Naya Praman. Having different purpose their characteristics are different. Hence the objective should also be independent. Therefore Nikshep being different from Naya Praman should have independent description like them?

Answer

740. Shloka- Its alright. The substance has qualities in accordance with the naya and at the same time is expects opposite naya also but Nikshep does not have such characteristics. The imposition of qualities upon a substance is Nikshep. This Nikshep is only formal for managing in Vyavahara sense.

Bhavartha- By describing the forms of Naya and Nikshep the doubt gets clarified. The biggest difference is that naya is real gyan vikalpa and Nikshep is only pointers used in Vyavahara sense. In four types of Niksheps it is applied in this way-  Naam- In substance not having those qualities it is imposition for purpose of vyavahara in the substance. Sthapana- imposition of qualities on a substance not having them. Dravya – Imposition of future qualities in present. Bhava- Imposition of present qualities only in Present substance . In this way Nikshep is imposition of qualities.

741. Shloka- That Nikshep is of four types (1) Naam (2) Sthapana (3) Dravya (4) Bhava. Now their characteristics are described in accordance with their nature.

742. Shloka- (1) In a substance though the qualities do not exist in accordance with its name, even then for practical purposes giving it a name is Naam Nikshep. Just as if some person does not have qualities to conquer the karmas and he is Mithya Drishti. Even then his calling name is given as ‘Jin’. (2) Some similar shaped substance, even though not having those qualities are called with the spirit of them as ‘this is same’. Such Vyavahara is Sthapana Nikshep like an idol. ( worshipping idol of Mahveer in temple which is made of stone and not having those qualities.)

743. Shloka- Where there is no consideration of Riju Sutra Naya ( which deals with only present) but which is spoken from aspect of future Naigam etc. Nayas , that is Dravya Nikshep. For example calling a Chhadmastha jiva to be Jin is dravya nikshep.

Bhavartha- The subject of Riju Sutra Naya is present and that of Bhavi Naigam Naya is “ surely going to happen” . Without consideration of RijuSutra naya only from aspect of Bhavi Naigam Naya the one going to happen is described in present is Dravya Nikshep. For example present Chhadmastha jiva to be called as Jin is dravya Nikshep. Bhagwan also is called in  garbh, birth, house holder states also as Kevali Jina from aspect of this naya.

744. Shloka- The paryaya of a substance in present being described accordingly is Bhava Nikshep. For example calling the Arihant stationary in Samosharan , without four ghatia karmas, equipped with infinite gyan etc. foursome, having divine param audarik body  as Jin is Bhava Nikshep. Now Agam proof is provided by author-

Shloka- The person with Jin name is Naam Jin. The idol of Jinendra Deva is Sthapana Jin. The one  going to become Jin in future is dravya Jin and the Bhagwan stationary in Samosharan is Bhava Jin.

Conclusion

745.Shloka- Here brief nature of the four Nikshep is provided. Its detail form should be known from Agam in Jivas etc. different substance with example.

Bhavartha- The author has not described Nikshep much since they are not used in Adhyatma much. They are used more in Agam hence author has included them.

Continued…..