Second Khand / Seventh Volume
Description of Audayik etc. 53 Bhavas of Soul ( 1707-1909)
Subject Introduction
1. The
author has described the Samanya form of Jiva in 798-800 which is subject of
Dravyarthika naya. The Samanya form of Jiva is same in all Jivas and it is
Trikaal the same. This is first procedure of description of Jiva.
2. The
Vishesh form of Jiva is subject of Paryayarthika naya. In this the narration of
jiva is carried out from aspect of manifestations. The manifestations of all
Jivas is of three types- Gyan Chetana, Karma Chetana and Karma Phal Chetana.
The Gyanis have mainly Gyan Chetana and Agyanis have only the other two
Chetana. This is narrated in 960-1706 as the second procedure for description
of jiva.
3. The third
description of Jiva is carried out from aspect of segment of manifestation. The
jivas have infinite qualities and the manifestation of each quality occurs in
which form from 1st to 14th Gunasthanas and Siddhas –
this is described by means of 53 divisions of Audayik etc. 5 bhavas. By this
the internal bhavas of jiva get known completely. This would now be done in
1707-1909.
Doubt
1707. Shloka- Whether
the Jiva is absolutely Chetana form alone or whether he has other qualities
along with consciousness?
The answer
is yes , jiva has several qualities. ( In spite of difference in qualities the
Jiva has all qualities of Chetan form while those of Ajiva are Achetan form).
Of which some are described below-
Answer 1708-1740
1708. Shloka- That
jiva, in spite of being of one type only
from aspect of indivisible Chetana, is said to be having infinite qualities
since all the padartha are infinite gunas form.
Bhavartha- Author says
that we do not follow Ekant but follow Anekant. We accept Jiva as indivisible
as well as divisible. We have already told that every substance of the world is
sovereignty form which are bunched in asti-nasti etc. form four pairs. Out of
them one pair is ek-anek also. It means that the padartha being indivisible is
one and having infinite guna paryayas it is anek . Jiva also is padartha. The
difference is only that Jiva is Chetan and rest are achetan. But Chetan-achetan
all padartha are differentiated-undifferentiated form . The undifferentiated
form of Jiva was already narrated. Now differentiated form is being described.
1709. Shloka- Those
who are desirous of knowing the Jiva in details should gather information of
the infinite qualities form Jiva by examination. The infinite divisions of
qualities being described later should be understood by means of logic, own
experience and Agam.
Bhavartha- The Vishesh Gyan is more powerful than Samanya Gyan. From aspect of indivisible
Chetana manifestation the knowledge of Jiva is Samanya Gyan. Knowing each
element by dividing guna paryaya is Vishesh Gyan- by means of Vishesh its complete form can be
visualised. Hence those who are desirous of knowing the Jiva by examination
completely, they should divide the infinite guna paryaya of Chetana and then
gather knowledge of each guna and each different paryaya.
Dividing
infinite gunas of the Chetana , the names of each guna, its characteristics and
types of manifestations should all be known . Just as Chetana has Gyan,
Darshan, Samyaktva, Charitra, Sukh,
Veerya, etc. infinite gunas- these are the names. Belief in self as own form
and others as other form is Samyaktva. Renouncing the conduct, immersion,
belief within others, remaining
engrossed within self is Charitra. Blissful experience of soul is Sukh.
Manifestation in own form with purushartha is Veerya guna etc. – these are the
characteristics. Then Gyna guna in samanya form is one which manifests in eight form as Vishesh. It has mati, shruta,
Awadhi, manah paryaya, keval, kumati, kushruta, vibhang – these eight
paryayas.
Thus all
these should be learnt by means of Agam. Then with logic it should be decided
and matched with experience. Thus the jiva gets known.
1710. Shloka- The Vishesh Gunas of Jiva are Charitra, Darshan,
Sukh, Gyan , Samyakta which are explicit
form.
Bhavartha – In
Dravya two types of gunas are found- One is Samanya and other is Vishesh. The
gunas which are found in all six dravyas are called Samanya while those which
are not found in all but one of them are
called Vishesh Guna. Since these gunas are found in Jiva only and not other
dravyas hence these are explicitly experienced Vishesh Gunas of jiva. It would
be detailed later.
Now some Samanya gunas of
jiva are described-
1711. Shloka- Veerya,
Sookshma, Avagah, Avyabadh and
Agurulaghu etc. of consciousness form are Samanya guna of jiva.
Bhavartha- These
samanya gunas are existent in jiva and all other five dravyas. However there is
a difference. The Samanya guna of jiva are consciousness form while those of
other five dravyas are corporeal form as follows-
(1) Veerya
Guna- Capability for creation of own form is Veerya Shakti. This exists in all
six dravyas since without Veerya no dravya can undertake creation of own form.
Hence it is Samanya Guna. But that of jiva is consciousness form – and other
dravyas is insentient form.
(2) Sookshma
Guna- The one which cannot be detected by senses is sookshma. The five dravyas
are non-corporeal which are not detectable by senses anyway. Hence they are all
Sookshma. Only pudgala remains. Pudgala in
paramanu sate is Shuddha dravya which is sookshma. Skandh is dravya in
Upachar sense- which is not subject here. Thus this sookshma guna is samanya in
all six dravyas.The sookshma tattva of jiva is Chetan form. Remaining are
insentient form.
(3) Avagah –
All six dravyas share the same place and give space to each other for
accommodation. This Avagah is samanya guna which is existent in all six
dravyas. The avagah of jiva is Chetan form and all other is corporeal form.
(4)
Avyabadh- It means that each dravya functions within own eternal foursome
without giving hindrance to others. This too is Samanya guna of all dravyas.
(5)
Agurulaghu- Manifested in six order increase decrease form cause of the
substance retaining its form is Agurulghutva shakti. The six order increase
decrease occurs in the numbers of Avibhag
Pratichheda of substance nature which is means for the substance to
remain steady within own nature. Such intricate Agurulaghu guna is existent in all six dravyas.
1712. Shloka- The
Samanya and Vishesh gunas are established by nature. All gunas are permanent
like carving in the stone and are eternally established.
Bhavartha- If some one
enquires why this dravya has such vishesh guna then the reply is that it is
their nature and the nature cannot be questioned.
1713. Shloka- Even then some narration of those gunas is being made here
which should be carefully noted. The stream of description of gunas have been
flowing based upon logic which nobody can stop.
Bhavartha- Just as the
description of jiva was carried out from aspect of indivisible manifestation in
detail, now the same is divided in guna
paryaya form and described in those divisions form as follows-
1714. Shloka- And
in those Gunas there is a Vaibhaviki shakti on its own which is existent in corrupted state of Jiva in worldly state eternally due
independent capability of Upadan.
Bhavartha- Just as jiva
has vishesh gunas of gyan, darshan, etc. and samanya guna of veerya etc. – in
the same way jiva has a self established Vaibhaviki shakti. If this shakti were
non existent in jiva then his manifestation would have been continuously same
like dharma dravya . It would have resulted only in Paarinamik bhava. But jiva
has corrupted bhavas of Audayik form etc., the main reason for them is this
Vaibhaviki shakti only.
If someone
enquires why this shakti is in jiva alone and not in dharma dravya , then there
is no reply. The nature is beyond arguments. This shakti
is there without any reason on its own. If asked why this shakti is in
corrupted form only and not in natural state, then the answer is that the
corrupted state is without any reason . The nature of substance is such and it
accepts no arguments. Someone may say that due to nimitta it is so then such is
not the case. If paryaya nature does not have capability of corruption then
nimitta cannot produce it. Nimitta is merely present. Jiva with own Vaibhaviki shakti manifests in
vibhava form taking recourse to nimitta on its own and nimitta does not force
it. Paryaya of whichever guna has vibhava is due to own capability . The
fruition of vibhava is called as Audayik
bhava. The subsidence of Vibhava is Aupashamik bhava. The partial
fruition-non fruition of vibhava is Kshayopashamik bhava. The complete
destruction of vibhava is Kshayik bhava. In this way all these bhavas are
connected with Vaibhaviki shakti.
1715. Shloka- Just
as mirror has purity by nature – in the same way in conjunction with face that
purity is on its own is in corrupted state . ( substance attains both corrupted
and uncorrupted states due to own paryaya nature.)
Bhavartha- The purity
is nature of mirror. In the same way with the nimitta of conjunction of face,
the impurity also exists in mirror. Just as sapphire stone is pure and with the
nimitta of coloured leaf it attains coloured state. Both states are adopted by
sapphire on its own. Just as water is cold by nature and with the nimitta of conjunction of fire
it becomes hot also. Thus both states are adopted by water on its own . In
corrupted state also the substance does not change into another substance and
remains the same. Only there is some corruption in its state. In the same way
here the Audayik bhavas would be described which in reality are the corruption
of jiva – they are in his soul only. By their presence the soul does not become
corporeal but it gets corrupted. If
someone with Nishchaya faith alone believes the Dravyarthika naya form only to
be true and does not accept this corrupted state as real then its his mistake.
It is his manifestation only. Nature of dravya is such. Yes the corruption is
Anitya bhava and is not Nitya swabhava bhava. But just as swabhava bhava is his
activity in the same way the vibhava bhava is also his activity. Here the
description is that of Paryayarthika naya which is being established. The
substance in reality is Anekant form . Accepting only samanya dravya nature and
not accepting paryaya is great fault of Mithyatva.
1716. Shloka- Due
to corruption the substance does not
become another substance (nimitta form). The corruption of nature only is
called as corrupted state.
Bhavartha- Due to
manifestation of mirror in face shape form, the mirror does not become face
form. With corruption in sapphire stone, it does not become coloured leaf form.
Due to heat in water, the water does not
become fire- in the same way the manifestation of soul in Audayik bhavas etc.
do not change it into karma or corporeal substance. Soul remains soul only. Due
to corruption the substance does not change into another substance. But the
corruption is its momentary present state only. If substance changed then it
would not be called corruption but another substance. The naturally established
substance remains in its trikaal form as
it is and merely its momentary present state gets corrupted due to capability of
that samaya.
1717. Shloka- Just
as with drinking wine the intellect of the Jiva does not become corporeal but a
change occurs in the intellect which is really corrupted form.
Bhavartha- Just as
after drinking wine with corrupted mind one
starts knowing wife as mother and mother as wife but the mind does not
become wine or pudgala form. In the same way under the influence of Mohaniya
etc. karmas the soul manifests in Mithyatva etc. bhava form but it does not
become corporeal. Here the act of
knowing self as other and other as self is of the opposite nature – this only
is the corruption – impurity. In this way the distortion in different gunas
only is the corruption and they only are Audayik etc. bhavas. The same is
explained with example-
1718. Shloka- Whatever
is the swabhava and vibhava – both are gyan natured consciousness forms. Just
as in worldly state whatever is the senses based gyan- it is called as
corrupted gyan [ whether it is Swabhavik Gyan or Vaibhavik Gyan , it would all
be called Gyan since the knowing nature is present in both states, the only
difference is that whatever is senses based knowledge- it is all Vaibhavik. ]
Bhavartha- Here it is
told that the natural bhava of soul is Consciousness form but even the
corrupted bhava is also consciousness form only. Since it is another facet of
Chetana. It is not that swabhava bhava is Chetana form and Vibhava bhava is
corporeal form. Just as Samyak Darshan form manifestation of Samyaktva Guna of
soul is Chetana form, in the same way the Mithya Darshan form manifestation is
also Chetana form. The same should be applied to all the gunas.
Further
Acharya gives example of most primary gyan guna of soul in respect of Swabhava
Vibhava respectively. The natural Keval gyan form state of gyan to know the
Lokalok in one samaya is the swabhavik state and the same gyan under the
dependence of senses in 1st to 12th gunasthana functions
conversely – that is corrupted state of the gyan. But in both states the gyan
remains as gyan. In corrupted state it does not become corporeal. The same
state is applicable to darshan, charitra, samyaktva, Sukh, veerya etc.
qualities. Further- swabhava is only one form and it does not have many forms-
but vibhava has several types. For example the swabhava of gyan is keval gyan
and vibhava has mati, shruta etc. forms. In the same way the pure swabhava of
all those gunas is one kshayik paryaya form only. Remaining all paryayas are
vibhava form.
Now it is told whether there is any
disadvantage in Vibhava form manifestations
1719. Shloka- In
the corrupted state the jiva being extremely miserable and with sukh being
eliminated, definitely there is a harm.
Bhavartha- Some people think that when gyan manifests in
matigyan form then Keval Gyan remains underneath and Matigyan floats above it. The author says that it is not so.
Keval Gyan is paryaya and Matigyan is
also paryaya. At one samaya only one paryaya is possible. Keval Gyan at that
moment is capability form but in paryaya
it is really destroyed. Paryaya is Matigyan form only. In the same way the
Mithyatva bhava is above and Samyaktva is underneath- this is not so. Samyaktva
is shakti form and manifestation is really Mithyatva form only. Samyaktva is
destroyed only. Some NishchayaBhasi ( believers of Nishchaya alone) without
having proper understanding of Dravyarthika naya ( without having self
illuminating knowledge) they do not believe the loss of paryaya to be a loss.
To them it is being explained that the loss is real.
Further one
more Siddhant is decided that the nature of jiva is sukh form and what all
corruption is there – it is dukh form. Hence in corrupted state the jiva is
really not happy but is really extremely unhappy. Hence the corruption and
unhappiness have concomitance while sukh and swabhava have concomitance. Here
the corrupted state of each guna is called dukh form and natural state is
called sukh form.
For
explaining dravya Drishti, it is surely told that “Vibhava floats over the
swabhava- since in dravya its existence cannot be established.” But in paryaya Drishti this is not the case.
From aspect of Paryaya Drishti the manifestation of dravya itself is in that
form. It is told in Pravachansar that the bhava in which dravya manifests at
given time- that that moment it is that form only. This chapter emphasizes upon
the paryaya Drishti. Subjects of both nayas are worthy of knowledge but for
shuddhata the samanya trikaal Shuddha consciousness form own soul subject of
Shuddha Dravyarthika naya is worthy of recourse. [ Anekant also is not
beneficial by any other means other than
Samyak Ekant form own state.]
1720. Shloka- Although from aspect of Dravyarthika
naya the jiva is like carving in stone ( as it is ) even then from aspect of
Paryaya Drishti no one is stationed in soul happiness- instead he is extremely
unhappy.
Bhavartha- Although it
is true that from aspect of Dravyarthika Drishti the jiva is stationed in
complete swabhava form of infinite gunas i.e. sukh form – at the same time
is also true that his present
manifestation being vibhava form of all those gunas is extremely dukh form. If
someone believes the jiva not to be dukh form at present with ekant of
Dravyarthika naya then it is his mistake.
It is
further clarified. The thing is Samanya Vishesh form. Both the forms should be
kept in mind always. In spite of existence of Moksha as Samanya Shakti form, in
the explicit paryaya, the world (vibhava ) is real – this is now established
since narration is from aspect of paryaya.
1721. Shloka- It
should never be accepted soul whether bonded (worldly) or unbonded (
liberated), it is stationed in own nature without difference like a jewel.
Bhavartha- The
stationing of form is in paryaya. Hence if some supporter of dravyarthika naya
says that the soul whether bonded or unbonded – in both states he is stationed
in nature just as the jewel whether kept
in shop of jeweller or in placed in ring – it is the same. This is not
so. Bonded-worldly-vibhava have same meaning. Non bonded -Moksha – swabhava
have same meaning. In vibhava the soul is stationed in dukh wnd in swabhava
soul is stationed in sukh. Hence it should not be believed that soul whether
stationed in swabhava or vibhava – in both states it is in one form only – i.e.
with sukh.
If someone does not accept
it then the flaw is highlighted-
1722. Shloka- Since
with Jiva remaining as it is the Siddhant gets hindered strongly. Both world
and Moksha do not exist or both become same.
Bhavartha- If the soul
remains the same in bonded and unbonded states then world and Moksha
become non existent. From aspect of
paryaya the soul is not stationed in swabhava- this is known as world and soul
is stationed in swabhava – this is called Moksha. The vibhava-dukh is named
world. Sukh and swabhava is named Moksha. If both states are the same then the
world and Moksha do not remain and even if they are there , then they are the
same. Since when in bonded state also the soul is in nature and in unbonded
state also soul is stationed in nature
then it becomes the same- no difference exists.
1723. Shloka- If
soul is stationed in nature then by what logic it remains in the world.
Adamantly accepting worldly form without reason results in undesirability.
Bhavartha- The
stationing in nature is Moksha and in world also if he is stationed in nature
then this too became Moksha form. It did not remain world form. The world is
called only as not being stationed in nature i.e. vibhava. Where soul is not
stationed in nature, that only is called world. If in world also Jiva is
stationed in nature then it results in undesirability as follows-
1724. Shloka- If the jiva ( in worldly state) is
absolutely Shuddha now also then the preachment of Moksha is of no use. Desiring Moksha to be useless is not
right since it results in Purushartha to be meaningless.
Bhavartha- The form of
Moksha directed in Agam is that the stationing in own nature is called Moksha.
You also accept the stationing in nature but that preachment of Moksha became
waste. With its being useless the means for it the Samyak darshan-Gyan-Charitra
– they too became waste. But this is not right. Since the Gyanis have preached
both Moksha and Moksha Marg.
1725. Shloka- With
such belief everything becomes haywire. Neither Praman remains nor result of
Praman remains. Neither means , nor goal remains. The karta-karma also do not
remain.
Bhavartha- The Samyak
Gyan is Praman and its result is attainment of desired, elimination of
undesired and bhava of equanimity. Partial Shuddha bhava is means and complete
Shuddhata is objective. Thus Samyak Darshan-Gyan-Charitra are means and Moksha
is goal. Soul is karta engaged in bhava form kriya in the world and Moksha. The
first is karta and vibhava or swabhava bhava is karma – this is the karya
(deed). Karma-Kriya-Bhava mean the same.
If swabhava
is accepted in dravya and vibhava is accepted in paryaya then Samyak Gyan form
Praman exists and the result is acceptance of swabhava and renunciation of
Vibhava. If vibhava state is accepted then for its elimination the partial
Shuddha bhava is means and complete Shuddha bhava is goal. If both world and
Moksha are accepted as paryaya form and soul dravya is accepted as their doer
then karta-karma both predicates exist otherwise ( if soul is believed to be
Shuddha now itself) all this arrangement would be meaningless. But the
arrangement is directly established with experience itself.
Conclusion
1726. Shloka- With this it establishes that in this way the progeny of the
corrupted bhavas exists for worldly
jivas who are idols of incomparable misery.
Bhavartha- It establishes that the jiva is presently manifesting in Audayik bhava
form out of the Audayik etc. four bhavas
and due to these audayik bhava being dukh form the worldy jiva is dukhi only and the result
of these dukh form audayik bhava is karma bandh which results in four gati form
bad results. It also proves that means form are Aupashamik and Kshayopashamik
bhavas which are partial sukh form while Kshayik bhavas result in Moksha which
is completely sukh form.
Introduction to Audayik etc. five
bhavas completed.
Continued…..
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