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…
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