Fifth Intermediate chapter
Establishment of nine
Padarthas 901-957
Resolution
901. Shloka- From aspect of substance, the jiva is Shuddha i.e. having
samanya form which is established from
aspect of Shuddha naya. But the same jivaa from aspect of bonded-unbonded naya
i.e. paryaya Drishti is ashuddha i.e. nine tattva form which too is not
unestablished i.e. established only. ( Samanya is subject of Nishchaya naya and
Ashuddha is subject of Vyavahara naya . The nine tattvas are ashuddha and
samanya residing within them is Shuddha )
Bhavartha- (1) In Nitya-Anitya Adhikar it has been told that just as substance is
self established by nature, in the same way it manifests also by nature. Based
on this rule the jiva is substance and manifests also. (2) The substance is shuddha while
manifestation is called Ashuddha . (3) Shuddha naya represents trikaal samanya
while bonded-unbonded naya represents both the shuddha-ashuddha manifestations
of the jiva . The bonded is ragi paryaya while unbonded is veetragi paryaya.
The naya which makes Shuddha-ashuddha both paryayas as subject i.e. just
paryaya alone as subject is bonded-unbonded naya. (4) The Shuddha samanya form
of jiva has been described in 798-800 and now his ashuddha form i.e. nine
tattvas shall be described now. The essence is that jiva is a substance which
has samanya form as established earlier. Now it is told that jiva is ashuddha
also and manifests in Shuddha -ashuddha form which is nine tattvas form. Here
the ashuddha states of nine tattvas will be described. Naya are of two kinds.
One is Shuddha naya i.e. Nishchaya naya. The other is bonded-unbonded naya
which is Vyavahara naya. The subject of Shuddha naya is samanya ,
undifferentiated, one and subject of Vyavahara naya is specific,
differentiated, several, nine tattvas form.
The Characteristics of
nayas
902. Shloka- Complete Shuddha naya is one, undifferentiated and free of
vikalpa(raga). Vyavahara naya is several, differentiated and along with vikalpa
(raga).
Bhavartha- In Moksha Marg the naya have two divisions- (a) Nishchaya (b) Vyavahara.
(a) (1) Nishchaya naya is one only and it does not have
divisions of Shuddha ashuddha etc. (2) Differentiation is called conflict and
undifferentiated is conflict free. The subject of Nishchaya naya is Samanya
without divisions. Hence Nishchaya naya is conflict free. (3) Vikalpa implies
raga also and divisions also. Nirvikalpa means without raga. Nishchaya naya is
without raga since its subject is samanya which is beyond words. Anything
described would cause differentiation. Samanya does not have any word to denote
it while raga is based upon words. Hence Samanya is Nirvikalpa and subject of
experience.
(b) (1) Dividing in order is Vyavahara. Hence naya having
divisions as subject is Vyavahara naya. (2) There are several divisions of
Vyavahara, sadbhoot, asadbhoot etc. hence it is several. (3) Its subject is
paryaya-manifestation. Nine tattvas are divisions form. (4) Where raga is found
that is savikalpa. Raga is dominant in Vyavahara naya hence it is called
savikalpa. Thus the two nayas are described.
Subject of Nayas 903-909
903. Shloka- The subject of Shuddha naya is conscious natured Shuddha jiva
(samanya) . In the subject of Vyavahara naya the jiva etc. nine Padartha are
special states of jiva as subject.
Bhavartha- These nine padartha are divisions of jiva’s ashuddha state. Ashuddha jiva
only attains these nine states hence from aspect of vyavahara naya nine
padartha are stated.
Doubt
904. Shloka- Real Samyaktva is subject of Shuddha naya which is one
samanya only, that only should be stated.
What is the purpose of second Vyavahara naya and its subject nine
padartha? (The disciple does not want to accept the existence of nine paryayas
and accepts only Shuddha soul i.e. samanya.)
Bhavartha- It is already told that from aspect of differentiation the Shuddha naya
is describer and samanya is subject described. In undifferentiated view both
are same. In the same way from aspect of differentiation Vyavahara naya is
describer and nine padartha are described subjects, but from undifferentiated
view it is one only. The disciple does not want to accept vyavahara naya since
it is Abhootartha ( unreal) and wishes to accept only Nishchaya naya being
real.
Answer 905-909
905. Shloka- Shuddha naya is beneficial and venerable and is subject of
Samyaktva. Vyavahara naya is non beneficial, despicable and not subject of
Samyaktva which is true . But based upon logic the Vyavahara naya is existent
like Nishchaya naya . Just as Samanya exists , in the same way Vishesh
(specific) also exists.
Bhavartha- The Shuddha and Ashuddha both are opponents hence by telling Shuddha the
ashuddha gets implied. Hence Vyavahara naya whether it is non beneficial and
unreal, even so it is existent from aspect of logic. Secondly without accepting
Vyavahara the Nishchaya also cannot be accepted as follows-
906. Shloka- That Vyavahara naya is existent in the following way- When
one jiva is considered from aspect of eternal bandh paryaya alone then these
nine states are jiva form only.
Bhavartha- The subject of dravya drishti is Shuddha jiva . If without considering
Shuddha Drishti, it is observed from aspect of eternal progeny form naimittik
paryaya, then the same jiva is described in nine divisions form. Hence in this
Drishti the jiva is nine forms also. Hence just as Nishchaya is samanya entity
form in the same way Vyavahara is also specific entity form. In spite of being
unreal it cannot be absolutely eliminated.
907. Shloka- Or these nine padartha are paryayas of jiva. However it is to
be noted that they are not paryayas of jiva only. These paryayas are afflicted
by impurity of raga (karma).
908. Shloka- For the worldly jiva the raga form affliction is not
unestablished but it is self established. These afflictions are related to the
impure paryayas of jiva but not in
Shuddha paryaya of jiva.
Accepting affliction is
necessary
909. Shloka- From aspect of Vyavahara Drishti Jiva is afflicted with raga.
If afflicted states are not accepted then these nine states of jiva cannot be
there. Always pure jiva should be experienced. Or with negation of nine
padartha the Shuddha jiva also cannot be experienced.
Bhavartha – For attaining shuddhata, ashuddhata is the cause. If ashuddhata is not
accepted then shuddhata is also not possible. Hence by accepting Vyavahara naya
only the Nishchaya marg can be known. Those who have not accepted Vyavahara
totally, they cannot reach Nishchaya also in reality. In brief the removal of
webs of vikalpas from the subject of Vyavahara naya, becomes subject of
Nishchaya naya.
Just as fire of straw, cow dung, coal, leaves etc. are vikalpas of fire as subject of Vyavahara
naya. From them if all vikalpas are removed and only pure fire is is considered
then it becomes subject of Nishchaya naya. Hence believing Vyavahara as Mithya
is great mistake. Although in the end Nishchaya only is venerable.
Establishment of
indescribability of nine padartha by the questioner 910-917
910. Shloka- (1) Is the raga real sovereignty form ? or, (2) is the raga
really not sovereignty form? or, (3) is that raga is sequentially Ubhaya form
i.e. first raga then Shuddha tattva and then raga and Shuddha tattva – in this form ?
or, (4) is that raga without sequence Anubhaya form ( i.e. the raga and Shuddha
tattva are together in completely different forms?
911. Shloka- If raga is there then with raga form cause the nine padartha
form karya shall also be there, hence why disrespect- non acceptance- non
veneration -despicability for nine padartha?
If the raga form cause is not there then existence of its karya form nine tattvas is also not unestablished
, then there is no disrespect at all.
Bhavartha- If raga is cause then the karya form nine padartha shall always be there.
Then they should be accepted as subjects of samyaktva and why do you call them
despicable and unreal?
When raga is non substance then its karya form nine tattvas
also are non substance then saying that these are despicable – not subject of
samyaktva- is not applicable. Since if the thing is non existent then how can
it be despicable?
912. Shloka- The questioner continues justifying his first statement that since
raga form cause is there ,due to that the karya form nine states are there , even
then also they are not called venerable in Paramagam since the Shuddha naya has
not been described as other than Shuddha (raga or nine padartha ).
Bhavartha- If raga is there then its karya form nine states are there even then they
not being subject of Samyaktva, their description if of no use. In this way in
spite of nine tattvas being existent they are not describable.
913. Shloka- Further he says that if raga form cause is not there then due
to its absence the karya form nine padartha are also non existent since without
cause the karya cannot be there. What is non existent need not be described.
Hence he establishes the indescribability in nine tattvaas.
914. Shloka- If the nine padartha and Shuddha tattva are both there
sequentially as karya of raga form cause, then logically it establishes our
desired goal since Shuddha alone is venerable and other than Shuddha ( raga and
nine padartha) are despicable.
Bhavartha- When both are generated sequentially then when Shuddha is generated , at
that time being subject of Samyaktva, it would be acceptable and when raga or
nine tattvas are generated , then it would be despicable – then what is the use
of describing that despicable? In this way he again established indescribability
in nine padarthas.
915. Shloka- If Shuddha tattva and nine padartha as karya of raga are both
together, then also it does not establish the describability in nine padartha
since only Shuddha is venerable and raga and nine padartha are different and
non venerable- despicable.
Bhavartha- When both are separately together then subject of samyaktva would be
Shuddha only. The raga or the nine tattvas being despicable would be discarded
hence what is the purpose of describing them? Thus he again establishes
indescribability of nine padartha.
916. Shloka- (another thing is that) one paryaya of one substance
does not have two kriya or two karma(karya)
( one is nine padartha form karya and other is Shuddha tattva form
karya) . When both cannot be together then what is the discussion on dwait (
nine padartha are despicable) or adwait ( Shuddha tattva is venerable)? In
other words when both are not existent together then what is the question of
their describability? Thus he again establishes indescribability.
917. Shloka- Conclusion Doubt –
Hence with logic it appears that there is no other way and the conclusion is
Shuddha is subject of Samyaktva . The description of that Shuddha by Shuddha
naya alone should be described. What is the use of describing Vyavahara naya
and its subject form nine padartha? Finally he has told same thing that only
Shuddha should be preached and there is no purpose of nine padartha?
Bhavartha 910-917- Just as Jiva is having siddha
(samanya) nature since beginningless time, in the same way he is also
manifesting in nine padartha form eternally. In this way the jiva has two sides
at the same time. The Samanya is Shuddha and nine padartha are Ashuddha. Now
four questions are raised as follows-
(1)
Whether
jiva has ashuddhata (raga) ? (2) whether jiva has shuddhata ?
(3)Whether jiva has sequential
shuddhata-ashuddhata ? (4) Whether shuddhata-ashuddhata is non sequential? Now
he puts up the following arguments-
(1)
If
Ashuddhata is there then it should always remain and its karya form nine states
would always remain then why are they
called despicable? After all they are termed despicable since subject of
Samyaktva is only Shuddha tattva
(2)
If
Jiva has shuddhata completely then since there is no ashuddhata , there would
not be disrespect for ashuddhata which does not exist. By accepting complete
shuddhata in jiva the nine padartha are not possible then calling them
despicable, not being subject of Samyaktva is not valid.
(3)
If
jiva has sequential shuddhata-ashuddhata then first agyani and then Kevali
would be there. Then the moment he is Shuddha, he would be venerable and when
he is ashuddha, at that time he would be despicable. Then what is the use of
telling that ashuddhata?
(4)
If
the shuddhata-ashuddhata are non sequential ( together) which are totally
different, even then shuddhata is venerable. What is the use of telling
ashuddhata as despicable. Another thing is that in a substance both Shuddha and
ashuddha manifestation cannot be together. The Shuddha venerable and ashuddha
despicable discussion is pointless. Therefore accept “ dravya is Shuddha only”
and accept its describer “ only Shuddha naya”. Ashuddha dravya form nine
padartha and their describer vyavahara naya need not be spoken.
In reply the author would explain in
918-941 that the nine padartha are real but being paryaya of jiva in specific
form they are not subject of Samyaktva. Shuddha also which is subject of
Samyaktva is not absolutely different but is found in those nine only in
connectivity form. Abandoning nine
tattvas absolutely it is not experienced but by ignoring them Shuddha jiva is
experienced. Hence in spite of being despicable they are describable. Their
knowledge is worthwhile.
Answer
– Describability of nine padartha
918-941
918. Shloka- It is not as you say
but Shuddha (samanya) and Ashuddha ( specific form nine tattva) both are
established with respect to each other only and not without each other.
Shuddha- Ashuddha in spite of appearing opposite are non contradictory since
entity has mutual relationship i.e. entity is shudda-ashuddha form i.e.
samanya-vishesh form.
Bhavartha- The first question of disciple was that whether nine tattvas are there.
The answer is yes. Second question was whether the nine tattvas are not there.
The answer is that it is not so. The third question was that if they are
sequential then the answer is that it is not so either. Fourth question was if
nine tattvas and Shuddha are together then it is told that yes they are
together but they do not have separate Pradesh that one can be accepted and
other be abandoned. You had told that one substance cannot have two
manifestations of Shuddha-ashuddha together. Its answer is that we do not talk
of Shuddha-ashuddha manifestation . We also do not accept Shuddha -ashuddha
manifestation in a substance together – we accept sequential -first ashuddha
and then Shuddha. But here there is no question of ashuddhata of paryaya . Here
the substance is Shuddha from aspect of dravya Drishti and asahuddha from
aspect of paryaya Drishti. In the ashuddhata of paryaya the Shuddha-ashuddha
both paryayas are existent. Tattva from aspect of samanya Drishti is Shuddha
and its manifesting in nine tattva form. This is specific and ashuddha. Both
are related , without dravya nine padartha are not there and without nine
padartha dravya is not there. Shuddha-ashuddha words appear contradictory but
they are not opponents. Since one is dravya form and second is paryaya form.
The entity is mutually with respect to each other. Substance is one only.
919. Shloka- Shuddhata and Ashuddhata are both essential and both are same
substance. Both divisions are specific states of jiva only. The substance is
realised to be one samanya trikaal one Shuddha form in the vishesh.
Bhavartha- The Shuddha is not absolutely different from nine tattvas. The substance
of both is the same. The only thing is that it is not experienced in vishesh
form but rather experienced in samanya form alone which is realised to be in
Shuddha form and vishesh is ignored.
920. Shloka- It is so that the nine tattvas are just jiva and pudgala
only. By means of its own dravya-kshetra-kaal-bhava the karta and karma are
indifferent from aspect of substance nature i.e. substance is karta by itself
and nine tattvas are its karya.
Bhavartha- Jiva is different dravaya and pudgala is different dravya. Both are
eternally different. They have mutual nimitta-naimittik relationship. Both
making each other nimitta themselves manifest in corrupted form i.e. naimittik
bhava form -nine tattva form. They themselves become karta and their nine types
of manifestations are karma. Both from aspect of dravya-kshetra-kaal-bhava
function within their own foursome. Both are indifferent from their own
manifestations. They are one. It is not so that for one dravya some part is
Shuddha form and some part is nine tattva form. Nor is it that jiva is Shuddha
form and nine tattvas are deceit form or pudgala form or some other dravya part
form. But both jiva and pudgala both are karta of their own nine tattva form
paryayas which are karma form.
921.Shloka- Different from these two jiva and
pudgala, in these nine padarth there is no other different dravya. These nine
tattvas also do not belong to absolutely different Shuddha jiva and absolutely
different Shuddha pudgala.
Bhavartha- (1) Just as two papers are separate and with gum they are joined together,
in the same way the jiva was Shuddha different and pudgalaa was Shuddha
different and by means of a third dravya together these nine tattvas are
generated- it is not so. (2) As if one Shuddha jiva and one Shuddha pudgala
paramanu together join and generate nine tattvas- it is not so. If it were true
then dharma dravya would also have produced nine tattvas. Then how nine tattvas
are generated, this is answered next-
922. Shloka- With the mutual nimitta-naimittik relationship between the
two in bonded form the nime padartha are generated.
Bhavartha- Since beginningless time the jiva is self established and pudgala is also
self established. The bandh of the two is also self established. Making each
other as nimitta cause, being himself naimittik they are manifesting in nine
different tattvas forms. In this way they are themselves karta and nine
padartha are their karma. The substance is one only. The nine states of jiva
are in jiva. The nine tattva of pudgala are in pudgala.
923. Shloka- Manifesting in those nine padartha form one jiva alone is
existent. In those nine states also jiva is pure Shuddha without those nine
forms. If the nine paryayas of ashuddha form of jiva are ignored then only Shuddha
jiva is experienced and there is no other Shuddha jiva different from them.
Bhavartha- ( Ignoring pudgala it is explained) Making pudgala as nimitta this jiva
is manifesting in nine tattvas form. If its naimittik nine types of
manifestations are ignored and its swabhava is seen then by nature it is
Shuddha at that time also. This only is the Shuddha which resides in nine
tattvas and is subject of samyaktva. It is not different from them. In nine
only there is samanya Shuddha.
924. Shloka- This is not impossible, i.e. by finding anvaya ( logical
connection) of Shuddha jiva in nine tattvas, ignoring them, experiencing the
Shuddha jiva is not difficult. Since this type of procedure is found in world
as per the nine examples described next. The raga being unreal is not trikaal
hence from aspect of legality it can be ignored.
Bhavartha- It is already told that raga is affliction and unreal. It is
destructible. If observed from aspects of presence and absence of raga then
nine tattvas are there and nothing else.
Hence accepting them, then ignoring them in Drishti the Shuddha can be
experienced. Without them Shuddha cannot be experienced. This procedure is
shown now with nine examples.
925. Shloka- There are several examples in this context- 1. Gold 2. Lotus
leaf 3. Water 4. Fire 5. Mirror. 6. Sapphire stone 7. Gyan 8. Ocean. 9. Salt .
926. Shloka – Just as gold in conjunction with others becomes different
colour forms. If the other’s effect is ignored and only gold is seen then it is
Shuddha only.
Bhavartha- Just as gold has several forms in conjunction with other metals, but if
the other’s conjunction is ignored and only gold is observed then the gold
appears to be pure gold only. In the same way the jiva has nine different
paryayas due to fruition of karmas but if the karma and the states generated by
them are ignored then the Shuddha jiva only is experienced.
927. Shloka- Brother, you should not have doubt that how can that
conjunction form entity be ignored so easily. The doubt that the presence of
another substance in gold is justified there by which Praman and is not
justified by which Praman- they should not be entertained.
Bhavartha- The disciple asks that the amalgamation of gold with different metals is
directly seen then how can it be ignored? How can the impure substance be
experienced as pure? In reply Acharya says that so long as you are viewing the
amalgamation, you are seeing the mixture. Look at the nature of substance. One
substance is absolutely absent in second substance by any means, otherwise they
would have become one.
928. Shloka- The gold having affliction of other metals is not venerable-
it is not so. By discarding the impure gold, you shall not have any gold.
Bhavartha- Brother, you say that being impure the gold cannot be accepted , but if
you realise that there is pure gold within and accept it then by removal of
impurity it is pure only. If you don’t accept it then you do not get any gold
since no gold is pure since beginningless time. Similarly no soul is pure since
beginningless time but if you realise that the soul can be purified then you
can attain it. All you need to do is to observe the soul from dravya Drishti,
then it is pure only. Otherwise you do not get anything. You cannot get soul
itself.
929. Shloka- This cannot be examined that when gold is pure in paryaya
form , at that time only it is pure and it is not pure in dravya form . The
reason for non attainment of shuddha dravya also is non belief in the same.
Bhavartha- This also cannot be examined that the moment the gold is pure in paryaya
form, at that time only it is pure and not now. By such conviction the pure
gold cannot be visualised since the cause of purity is impurity. In impurity
only purity is visualised. If impurity is not seen then purity also would not
exist. The gold mined is never pure in paryaya form but is in conjunction with
impurities, However gold is present in shakti form- if this is not accepted
then one cannot get gold having Shuddha paryaya. By removal of impurity it can
be purified and there is no other means. In the same way if you say that only
siddha atma is pure and ours is impure and cannot be accepted, then you shall
never attain Shuddha atma. The means for attainment of Shuddha atma is atma
only. Realise it to be pure by nature and observe that how the impurity can be
removed. The impurity is incidental and unreal.
The prime matter is pure and the unreal does not have existence in prime
matter at all.
930. Shloka- At the time when in the gold in conjunction with impurities
is observed as gold only then at that time the affliction of other metals is
not considered. At that time only desired pure gold is visualised.
Bhavartha- You ask how can I view impure as pure? We say that why are you observing
the paryayas of gold due to afflictions. Observe from aspect of dravya Drishti,
then you shall experience the presence of pure gold. In the same way do not
observe the jiva as bonded-unbonded. Observe from aspect of dravya Drishti and
view the Paarinamik swabhava. Then you shall view the pure one.
931. Shloka- Hence it establishes that just as
gold is pure in the paryaya form without conjunction of others , in the same
way in the amalgamation, in spite of conjunction with others , it is pure by
nature.
Bhavartha- Just as 100% pure gold is kept with gold smith, in the same way in spite
of conjunction with others, it is 100% pure only. If it were not so then how can
it be pure? In the same way just as Shuddha atma is in Siddha, in the same way
you are now. In all the nine forms it is always pure only. If it were not so
then how can it be purified? Impurity is only in paryaya Drishti. The substance
is even now pure form only.
932. Shloka- Just as the example of gold is
explained, in the same way the remaining eight examples can be applied. These
examples are extremely useful for proper knowledge of desired result and the
means.
Bhavartha- In the eight examples also, there is one prime substance and other is
combining substance. The cause for conjunction is the spoiled states of the
prime substance. Ignoring those states the prime substance is observed. Our
objective is the Shuddha atma in these nine substances.
Continued…..
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