Seventh Intermediate
Chapter
Form of Praman 664-695
Resolution
664. Shloka- The form of Vyavahara naya was described. Then the form of
Nishchaya naya was described. Both nayas have different nature. Now when both
are joined together then it is called as form of Praman. Now the
characteristics of Praman shall be described.
665. Shloka- Vidhi (positive) is followed by Pratishedh (negative). (
therefore the Pratishedh gyan in context of Vidhi is called as Nishchaya naya.)
and Pratishedh is followed by Vidhi ( i.e. Vidhi gyan in context of Pratishedh
is called as Vyavahara naya.) The Vidhi and Pratishedh both have friendship
which is called Praman. Or, the gyan which knows the form of self and others is
called Praman.
Its Clarification
666. Shloka- “ Arth viklapa gyan “ this is self
established characteristics of Praman i.e. the gyan which manifests in the
shape of the substance , that is the self established form of Praman. The
meaning of ‘arth’ is subject of self and others and the meaning of vikalpa is
activity. Hence the meaning of ‘arth vikalpa’ is activity of self and others.
The gyan deciding upon self and others is called Praman. Hence when one vikalpa
form gyan is there i.e. gyan pertaining to samanya or vishesh part is there
then that is called Naya form gyan. When the gyan is Ubhaya (joint) vikalpa
form ( Samanya-Vishesh form) i.e. when it deals with both parts of substance
then it is called Praman gyan.
Bhavartha- The Mithya gyan does not decide upon self and others , then Mithya Gyans are
not called Praman. Only knowledge of Samyak Gyani is called as Praman. These
are five gyans. Naya are divisions of shruta gyan. Hence it can be applied to
shruta gyan only but not in mati, Awadhi, manah paryaya, keval gyan. The Mati
etc. four gyan are swa-arth while shruta gyan is swa-arth and para-arth both.
Gyan form is called as swa-arth and
spoken form is para-arth. The naya is part of para-arth shruta gyan .
Therefore the gyan pertaining to
para-arth one part of shruta gyan is naya gyan and the para-arth shruta gyan having
all the parts as subject is called Praman gyan.
Doubt (667-669)
667. Shloka- There can be single Vikalpa and there can be a single vikalpa
comprising of two non opposite dharmas i.e. two non opposite dharmas can stay
together and there can be a vikalpa of them. But how can there be a vikalpa of mutually opposite Vidhi-Nishesh
form two bhavas together in one samaya? For example that entity is
nitya-anitya. These are mutually opposite then how can they be together?
668. Shloka- If you say that two opposite bhavas can have a vikalpa
together then we ask you if they are together or sequential, this you will have
to tell. If it is said that two opposite dharmas can be sequentially there then
those two would be called naya only and not Praman. This would be a flaw.
669. Shloka- If it is said that two dharmas can stay together then it is
incorrect since opposite dharmas cannot stay together like light and darkness.
They are not seen together.
Intent of the questioner
It has been mentioned earlier that entity is entwined in four
duals having two opposite dharmas. Each dharma is described by a naya and
Praman describes the two dharmas form substance without contradiction. Here the
subject is the nature of Praman. Praman says that the one who is Nitya , that
only is Anitya. Now questioner says that entity is Nitya – this vikalpa is
alright and entity is Anitya- this viaklpa is also alright. Burt since both are
opposite they cannot be together. Secondly he says that if the dharmas are non
opposite then they can be together like water is sweet as well as wet. But
those which are opposite dharmas cannot be together. One cannot say that water
is hot as well as cold. Both are opposite and cannot be together. The darkness
and light cannot be together. In the same way entity is Nitya-Anitya, ek-anek,
tat-atat, bheda-abheda , these are mutually opposite hence cannot be together.
Answer 670-673
670. Shloka- The above doubt is not valid since with specific logic the
opposite dharmas also can be together. Asti-Nasti, ek-anek, bhava-abhava
(tat-atat) , Nitya-Anitya dharmas can be there in same substance.
671. Shloka- What is told above is that in Jiva etc. substances the gyan
of the form of contemplation of four duals is Praman Gyan. Or, just as
Pratyabhigyan (recollection) forcibly accepts samanya-vishesh both together in a
substance in the form of “this is same” , in the same way the Praman gyan is
there.
672. Shloka- This is same Jiva Vishesh which is
entity form substance in samanya form. Under influence of such Sanskar the
samanya-vishesh form gyan is attained.
673. Shloka- The Upayoga form gyan can very well
be there having samanya-vishesh as subject together. Samanya is like mirror and
vishesh is like image. Just as mirror and image can be together , in the same
way the samanya vishesh can be together in friendly manner. Just as mirror and
the image in the mirror are known together, in the same way samanya-vishesh can
be known together.
Summary of the Answer
It is explained to the disciple that one does not have
control upon the nature of substance. (1) Just as entity is self established by
nature, in the same way it is by itself manifesting in nature . Due to nature
it has Nitya dharma and due to manifesting nature it has Anitya dharma.
Coarsely it appears opposite but there is no opposition in real, The substance
has dual nature. (2) In the same way from aspect of Pradesh it is indivisible
single Desh but from aspect of guna-paryaya etc. characteristics it is
different hence it is Anek also. (3) From aspect of nature it remains same
while from aspect of manifestation it appears different hence Tat-Atat two
opposite dharmas stay together. (4) From aspect of Samanya Drishti every dravya
appears entity form and from aspect of vishesh Drishti it appears Jiva etc.
form. Although four duals are opposite in speaking but you observe from
experience. You will experience entity form as well as Jiva form, substance
form as well as manifestation form, It would be same as well as different. It
will be experience indivisible one as well as guna forms anek. The substance is
dual and with Praman it gets to be known properly.
Doubt
674. Shloka- When two nayas are used separately then they are naya only
like entity is nitya or entity is anitya. Then it is not praman. When both naya
are used together then it is called Praman like entity is nitya-anitya, but it
is not naya.
Bhavartha- Either naya can be established or Praman can be established.
Both cannot be established?
Answer – Praman is
different from nayas 675-682
675. Shloka – It is not so. Since with joining of nayas the Praman gyan is
a different category of knowledge. The characteristics, subject, example,
cause, result, name, divisions of Praman
are all different than that of nayas. Same is clarified-
(1) characteristics (2)
subject (3) Example of Praman
676. Shloka- Characteristics of Praman- to realise the entire substance,
Subject of Praman- entire substance , Example of Praman- Undivided earth.
(4) Cause for Praman
677. Shloka- Desire to know dravya having several opposite dharmas like berry
kept in hand by the ignorant person is the cause for usage of Praman.
(5) Result (6) Name (7) Divisions
of Praman
678.Shloka- Experiencing the entire substance like direct observation is
the result of Praman. The name of Praman is Praman. It has two divisions Pratyaksha
(direct) and Paroksha (indirect).
679. Shloka- Naya is also vishesh gyan and praman is also Vishesh Gyan. In
both there is difference from aspect of subject but there is no difference in
the substance being known. ( The same
substance known by naya is known by Praman. Naya knows a part of
substance and Praman knows entirely. This is the difference)
680. Shloka- The difference in subject of Praman
and Naya is as follows- Of the infinite segments of dravya, some specific
segment is subject of naya. That segment, next segment, further next segment
i.e. all segments or the infinite quality form entire substance is subject of
Praman.
681. Shloka- The questioner had told in 674 that when naya deals with a
segment of substance then with collection of nayas, the Praman would be having
several dharma nature therefore Praman need not be accepted as independent gyan
vishesh. If collection of nayas together is called Praman then what is the
harm? Acharya says that such doubt is not correct since –
The collection of several nayas leads to several dharmas and
in spite of dealing with entire entity it is not indivisible entity since that
several-ness is opposite dharma form ( the reason is that nayas deal with
opposite dharmas to each other but entity is indivisible mass of all dharmas in
friendly form. Praman only accepts all dharmas without contradiction hence it
is different type of gyan. )
682. Shloka- The Praman which accepts several segments does not do so in
contrary manner but does so with friendly spirit. Hence the naya gyan is
different from Praman Gyan
Difference between Praman
Gyan and Naya Gyan
Both are different in following way –
(1) Praman accepts all dharmas of
substance – naya accepts only one dharma
(2) The subject of Praman is entire
substance – the subject of naya is one segment
(3) The example of Praman is indivisible
earth having several deshas – the example of naya is one desha of earth.
(4) The purpose of Praman is desire to
know the entire substance- the purpose of naya is desire to know one segment .
(5) The result of Praman is knowledge of
entire substance – the result of naya is knowledge of one desha of substance.
(6) The names of Praman and naya are
different.
(7) Praman has divisions of Pratyaksha
and Paroksha (direct-indirect) – the divisions of naya are
Dravyarthika-Paryayarthika etc.
(8) Praman accepts all dharmas with
friendly spirit simultaneously- naya accepts all dharmas sequentially in
opposite manner.
Hence Praman and naya both are different . Elimination of any
eliminates all. In the absence of naya Praman arrangement cannot succeed and in
absence of Praman the naya arrangement cannot succeed. Every naya accepts each
dharma in opposite manner but Praman accepts all segments of substance without
opposition. The reason for this is that Praman is singular knowledge having all
segments as the subject. Different gyans can accepts each segment clearly. For
example one gyan knows colour, another knows taste, third knows smell, fourth
knows touch only. All the four
knowledges are mutually opposite since they deal with opposite subjects. But
the knowledge of the collection of colour, taste, smell, touch would be single
gyan which would be non-opposite. Further the Nitya segment of substance is
opposite to its Anitya segement, in the same way the Anitya segment is opposite
to its Nitya segment. But both together establish the nature of substance. The
reason for this is that independent knowledge of each side is opposite to
second side, but the collective knowledge of both sides in spite of appearing
mutually opposite is non-opposite. Therefore naya gyan and Praman Gyan are
gyans of different category.
Next Introduction – Substance exists with respect to own
nature this is one ‘Asti’ bhang. Substance does not exist with respect to
other’s nature is ‘Nasti’ bhang. When both natures have to be described by
speaker sequentially then the third bhang ‘Asti-Nasti’ is used. Remember that
though Asti-Nasti word is spoken together but the representation is that of two
natures sequentially. When the speaker wishes to tell both dharmas together
then both cannot be spoken together hence the Avaktavya (indescribable) word is used. This is fourth naya. These four
nayas describe one segment each of substance. They cannot describe the entire
substance. Praman tells the entire substance in joint form that the one which
is Asti from own aspect is Nasti from other’s aspect. Praman accepts two
opposite dharmas jointly and tells also and thus establishes in one substance
without opposition. In this way there is difference between the four bhangs and
Praman. The questioner wishes to know
their difference . He says that as a rule naya describes one dharma of
substance only. Praman describes both dharmas . Then where does ‘Asti-Nasti’
bhang remain as naya? This should be Praman . If it is naya then establish it
to be having one segment only. If it is describing both dharmas then it becomes
Praman . Then what is the difference between this bhang and Praman? If this
describes two forms sequentially then the first Asti bhang and second Nasti
bhang are spoken sequentially only , then what is additional in this here? If
this Asti-Nasti bhang is not Praman gyan by describing both dharmas
sequentially then fourth Avaktavya bhang tells both dharmas together , then
that would be Praman. What is the difference between that and Praman? In this
way the questioner wishes to know the nature of four nayas, nature of Praman
and their difference .
Doubt 683-686
683. Shloka- Where two nayas are spoken together e.g. ‘Asti-Nasti’ these
words describe the subject of both nayas together. Then how this bhang can be called
as acceptor of one segment ( since in this Asti-Nasti two segments are present.
)? Whys is it not called Praman?
684. Shloka- Secondly ‘Asti and Nasti’ both are spoken together then it
destroys Praman itself ( since there is a single bhang describing Asti-Nasti together, which itself does the
job , then Praman should get eliminated ). If it is said that this bhang tells
Asti-Nasti sequentially hence it is naya and not praman then it is its own
enemy for self destruction. ( since sequentially you have described on Asti
bhang separately and one Nasti bhang separately. Then by telling Asti-Nasti
sequentially no new thing is told) Either both nayas should be accepted or this
one should be accepted.
685. Shloka- Or if it is told that both dharmas
cannot be told together hence there is Avaktavya bhang then there is
contradiction. Then by means of which Praman, Praman can be established? Praman
accepts both dharmas together and you say that both dharmas are Avaktavya hence
the naya is Avaktavya. When in Praman both dharmas cannot be told together then
Praman itself loses existence. How can that be established.
686. Shloka- In reply if it is said
that spoken is naya only and not Praman then such statement is contrary to
original statement since by accepting Praman as Avaktavya results in flaw of
indescribable.( When Praman is indescribable then all its segments also become
indescribable , then no statement would remain.)
Answer 687-695
687. Shloka- It is not right to say since Praman gyan is without bhang only and not bhang form.
Bhang form gyan is naya since all the divisions of naya deal with a segment of
substance.
688. Shloka- Detail is as follows- One is Asti bhang and other is Nasti
Bhang. Describing the form of two sequentially but spoken together is
Asti-Nasti bhang. Describing both the dharmas together is Avaktavya bhang.
These are bhang only. All these bhang are naya form. Since all these bhangs do
not transgress one vikalpa each.
689. Shloka- In these bhangs and
‘asti-nasti’ bhang also has one dharma nature only. It cannot be told
like Praman since Praman accepts two opposite dharmas in friendly manner at one
time only. ( Here this bhang does not accept two opposite dharmas in friendly
manner but describes a third state which is combination of first two states. )
Hence this gyan is also segment form and not Praman form.
690. Shloka-The implication of the above is that purposefully or
spoken together for description, this bhang should be known sequentially only
as follows-
691. Shloka- The substance from aspect of own form is ‘asti’ this is first
bhang. The substance from aspect of other substance is ‘nasti’ this is second
bhang. From aspect of third bhang the substance is sequentially in own form and
absent with respect to others i.e. the substance is sequentially both forms.
Hence it is spoken sequentially ‘asti-nasti’ form. The form of Praman is
different from these three bhangs.
692. Shloka- The example of Praman is described as follows- ‘ The thing
which is asti form the same thing is nasti form’ . In the third bhang the asti
from aspect of self and nasti from aspect of others is told sequentially while
in Praman both dharmas are narrated together. This example is not applicable in
any naya except in praman. Why nayas cannot do so is explained-
693. Shloka- The reason is - Naya cannot narrate two opposite dharmas
together. Hence in effort to narrate two dharmas together ‘avaktavya’ named
fourth bhang occurs. This bhang is also segment form gyan. At one time only one
dharma can be narrated and not two. Hence it becomes Avaktavya.
694. Shloka- But Praman is not incapable of
narrating two opposite dharmas together since sequential is only naya. The
Praman is not sequential like naya. Hence Praman is different from naya.
Conclusion
695. Shloka- The Praman is capable
of describing all the dharmas of the substance like asti-nasti, ek-anek,
nitya-anitya, tat-atat together.
Continued…
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