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…..