187. Q: While carrying out Bheda Gyan what should be prime?
Other or paryaya or gyeya – with whom bheda gyan should be carried out?
A: All
are one. While practicing bheda gyan all thoughts may come but the
emphasis should be within.
188. Q: Agyani interested
jiva makes effort for bheda gyan of swabhava and vibhava, but without knowing
swabhava, how to separate swabhava from vibhava?
A: If the interested jiva had seen the
swabhava of jiva beforehand then the question of doing bheda gyan does not
arise. Interested jiva firstly decides with
inference that the bhava of inclining towards others is vibhava , in
that vibhava perturbation is there – misery is there and the bhava of inner
orientation is peaceful blissful. In this way he decides with inference in
beginning.
189. Q: What is the essence of dharma?
A: Soul is replete with own swabhava
capability and I am totally different from others- knowing such difference of
self and others with the experience of own dravya soul attains Shuddha state-
this is essence of dharma.
190. Q: With gyan directed towards others the soul does not get
to be known and the eternal Mithya Drishti does not have gyan directed towards
self , then what is the means ? Please explain.
A: Being different from raga is the
means . Call the chisel of intellect as the means or the experience as the
means – this is the only means.
191. Q: The sookshma joint of raga and soul is not visible ,
other thoughts keep coming then how do we strike with the chisel of intellect?
A: Himself engages in conrtrary
purushartha , hence other thoughts are present. With purushartha if the Upayoga
is directed towards swabhava in sookshma sense then the joint of soul and bandh
would surely be noticed and both can be separated.
192. Q: What is the means for separating the soul and bandh ?
A: In separating soul and bandh only
Pragya (intellect) is the means. Incline towards own swabhava different from
raga, concentrate and immerse- these are the only means. For separating with
raga there is no means other than gyan.
193. Q: Soul cannot do anything for others, cannot write, speak-
thus gyani knows , even then I should write and I should tell- why such vikalpa
keeps generating? The bhava of plucking flower in the sky or killing son of barren
woman is not entertained by gyani-agyani both
since he is non existent, then why does he entertain vikalpa of these
impossible deeds?
A: Inside the gyani the bheda gyan of
gyan and raga is existent. He does not have spirit of doing raga also, then how
can he have buddhi of doing activities of body, writing etc. ? Without
experiencing the difference of gyan and raga , how is the mind of gyani working
– this agyani cannot realise. Hence firstly gyan swabhava and ragas etc. should
be known differently by bheda gyan. After knowing that ‘ why gyani entertains
vikalpa of writing’ – this question does not arise. The Drishti of gyani has
shifted from raga and others, hence in the small raga of instability he does
not have such feeling of doing
something. In reality he does not have such bhavana that “ I should do”. He has
only “ I know” such bhavana. The vikalpa of raga is generated with recourse to
others. In the raga dependent upon others
the vikalpa of writing etc are generated, but at that time gyan does not
have such belief that I can speak or write. It establishes that raga is not
nature of soul. The gyan of gyani and vikalpa are different.
194. Q: How long the
spirit of Bheda gyan should continue?
A: So long as gyan does not become
stationary in gyan. Till then in uninterrupted form accept BhedaGyan .
Practicing the Bhavana of shuddhatma different from others, with the stationing
of gyan within gyan only, by separating with ragas etc. the Samyak Gyan is
attained. Subsequently also with the practice of continuous bhavana of
shuddhatma different from others, the Keval Gyan is attained. Hence till
attainment of Keval Gyan the spirit of
Bheda Gyan should be practiced in uninterrupted form. Do not think the
bhavana of Bheda Gyan to be raga form , but treat it as experience of
shuddhatma form.
195. Q: On one hand it is said
that the enjoyments of gyani are means for Nirjara and on the other hand
it is told that the aiming towards shastra being Shubha raga is means for
bandh. Now question is that when the goal of shastra itself being Shubha raga
is cause for bandh then how can the enjoyment form ashubha raga be cause for
Nirjara?
A: To inform the inconceivable glory of
the gyan of gyani the enjoyment has been called as means for Nirjara, not for
condoning enjoyments. In Samaysar in one place it is told that O Gyani! You
enjoy the enjoyments of other dravya –
saying so the Acharya Deva is not inspiring for enjoying enjoyments, rather the
meaning of his statement is that this jiva would not accrue any bandh due to
other dravya , In the shastra, depending upon the context and the intent of the
statement , its meaning should be understood.
196.Q: The Sanyam Labdhi Sthan has been called as manifestation
of pudgala , then it should be taken as Sarag Sanyam or Veetrag Sanyam?
A: Sanyam is not Sarag form. Veetrag
Sanyam is Shuddha paryaya form. But there are two divisions and by aiming
towards them the raga is generated hence it is called as manifestation of
pudgala. The form of jiva is singular
indivisible ; by dividing them the manifestations of Jiva Sthan, Margana Sthan,
Guna Sthan are all creations of pudgala , not that of jiva – know this for
sure.
197. Q: How deep the Upayoga should be directed inwards to
attain Darshan of soul- attainment of soul?
A: The upayoga which tends to go out
has to be taken in within self. Taking the upayoga within self only is called
taking it inside. With the directing of upayoga within self only the Darshan of
soul is attained.
198. Q: Whether it is impossible to attain Bheda Gyan of soul
and raga?
A: No, no. Although the joint of soul
and raga is quite fine and extremely difficult but not impossible. By making
Gyan Upayoga extremely fine it can be noticed by the soul. The manifestations
of Five Mahavritas or the manifestations of weakness of Kashaya of Shukla
Leshya form are not very fine or very difficult but the soul is extremely
sookshma , hence the upayoga has to be made extremely sookshma for experiencing
the soul.
199. Q: Shrimad Rajchandra ji has told that observe the own
dravya as different from other dravya. Kindly explain it in detail.
A: The body-mind-speech and
wife-children etc. being other dravya are different only; but Deva-Shastra-Guru
also are other dravya hence different from soul – notice this. One dravya
cannot do anything of other dravya since the nature of each dravya is magnificent.
One dust particle cannot do the task of other dust particle at all. The wooden
stick is not raised by hand or the letters cannot be written by pen, since one
dravya is different from other dravya. In observing the own dravya and other
dravya as different only is the Prabhuta
of dravya.
200. Q: What have the Gyanis told in shastra for becoming
Paramatma?
A: In the essence of all shastras, the
Gyanis have told to identify the Gyan Anand Chaitanya Ratna only as different from others and corruption. Based upon earlier
destiny the separation and conjunctions are not Chaitanya and that destiny is
also not soul. The bhava due to which destiny was bonded, that bhava also is
not soul. Different from body etc. form conjunctions
– if the Chaitanya form Bhagwan Atma is realised then one gets to be Paramatma
and then he does not return back to the world.
201. Q: Soul is merely knower- this you told. Now what is there
to do here ?
A: O Brother! There is large amount to
be done. The aim which directs towards body etc. other dravya , knower of such
aim – such own atma , for knowing that atma the upayoga has to be engaged. In knowing the atma infinite purushartha is
required.
202. Q: The other substances are not cause for bandh then why
their company is prohibited ?
A: Although the cause for bandh are the manifestation of jiva
only, not the external object; even then for renouncing the Adhyavasan attained
with recourse to external object, the
external object is prohibited. Without recourse to external object the
Adhyavasan do not occur hence to prevent Adhyavasan the company of external
object is negated, its goal is abandoned.
203. Q: What is own dravya and what is other dravya? Which one
the Moksharthi jiva accept.
A: Explicitly external and differently
appearing wife, son, wealth, house etc. and body occupying the same space and
eight karmas are other dravyas only; besides these the vikalpas generated
pertaining to jiva-ajiva seven tattvas are also others, and the Shuddha Abheda
soul form beyond vikalpas of seven tattvas only is own dravya. That is the only jiva which needs to be
accepted. With acceptance of Shuddha jiva the Shuddha bhava is generated.
Acceptance means – having shraddha of that Shuddha jiva , having its gyan and
being immersed in same.
204. Q: He is his own gyeya, gyan and gyata (knower) , then
other six dravya gyeya and himself is their gyata ; then why abandoning this
gyeya-gyayak relationship is told as impossible.
A: Six dravya are gyeya and himself is
their Gyata. This Gyeya-Gyayak relation is said to be impossible to
abandon since here nimitta-naimittik
relation is described. Actually living within his own self, he is himself
gyeya, gyan and gyata- thus Nishchaya is told and aim towards others has been
discarded.
205. Q: Whether gyeya-gyayak related delusion is also there in
Jiva?
A: Yes. Pudgala etc. six dravyas as
gyeya different from jiva and soul is their gyayak- this is definitely not so.
Oh! Raga as gyeya and soul as their gyayak – this is also not so. There is no
benefit from other dravyas ; but other dravya as gyeya and you as their gyata-
this too is not definitely so. “ I am knowing natured and I am only knowable,
I only know myself ,the thing in my
existence only is own gyeya.” – such is the reality with which the aim towards
others has been removed.
206. Q: “ The fault free relationship of gyeya-gyayak occurs to Dharmatma.” Please
explain.
A: Body-mind-speech are other
substances , they do not have any relation with me ; hence ‘their favourable
activity is alright and unfavourable activity is not alright ‘ – such
partisanship I do not have. Chaitanya Jyoti only is my nature – in this way
firstly the own nature should be identified. Gyani knows that I am gyata and
these body etc. other substances are my gyeya. I am gyata and these are gyeya-
besides this, there is not other relationship between us . Just as mother
cannot have any other relation with son even in dreams ; in the same way I am
Chaitanya idol form soul Gyayak and all other substances are my gyeya. Besides
this fault free relationship of gyeya-gyayak, I do not
have any other relation with other dravya even in dreams. I have only
relation of knowing them.
Just as in
darkness some person believed some other person to be his own wife by mistake
and with bhava of lust he went near her; with sudden illumination he realised that it is my
mother, immediately his attitude changes – oh! This is my mother. With
identification of mother the tendency of perversion changed and pure
relationship was enlightened. In the same way in agyan state, believing other
substance to be own he used to imagine favourable-unfavourableness and with
bhava of karta-enjoyer he used to manifest in perverted form. Now with
illumination of gyan he realised that Oh! I am gyayak natured. These substances
have gyeya nature- with knowledge of such fault free nature of gyeya-gyayak ,
the perverted bhava is destroyed and pure gyayak bhava is revealed of the dharmi. In spite of
presence of raga-dwesha due to instability the interest of dharmi has tuned
around that I am Chaitanya form knower of all, I do not have any other relation with other
substances other than that of gyeya-gyayak.
207. Q: Prabhu! I am patient sick with the worldly disease. To
eliminate this sickness I have come to you as
you are the doctor. Kindly tell some infallible remedy.
A: There is no patient. I am patient-
give up this belief itself. My Chaitanya nature is trikaal disease free
Paramatma natured only.
5.
Samyak Darshan
208. Q: What is the
characteristics of Samyaktva within the soul?
A: The real bheda Gyan of self-others
occurs along with Samyaktva only and both these paryayas are generated with
support of own dravya only , hence Bheda Gyan is characteristics of Samyaktva
in the soul. From aspect of differentiation of guna the soul based
characteristics of Samyaktva is Nirvikalpa experience and the non soul based
characteristics of Samyaktva is Bheda
Gyan – this too is told. But nirvikalpa experience is not called as
characteristics of Samyaktva since it does not always remain. Although it is
sure that at the time of generation of Samyaktva the nirvikalpa experience is
definitely attained. Hence that can be called characteristics of generation of
Samyaktva.
The
experience does indicate the presence of
Samyaktva for sure, but even when the experience is not there, at that time
also the Samyaktvi has existence of Samyaktva surely; hence the experience
cannot be called as characteristics of Samyaktva. The characteristics should be such that it
should always identify the goal and where characteristics is absent the goal is
also absent.
209. Q: Experience can be
called as characteristics of Samyak Darshan or not?
A: In reality the experience is paryaya
of gyan . The true characteristics is the realisation only. The realisation of
soul – this shraddhan is the characteristics of Samyak Darshan.
210. Q: For attaining Samyak Darshan what type of eligibility
should be there?
A: Paryaya identifies the dravya, that
is the eligibility of Samyak Darshan. As such the Vyavahara eligibility is
described in several ways. The true eligibility is when the Drishti identifies
the dravya and experiences the self.
211. Q: What is the Vyavahara suitability of the one attaining
Samyak darshan?
A: Samyak Darshan is not attained by
nimitta or raga, nor with recourse to paryaya. By entering within self, Samyak
darshan is attained and not by any other way. Such strong faith-knowledge is
the suitability for Samyak darshan.
212. Q: What is the characteristics of special suitability for
attaining Samyak Darshan?
A: The one who has real desire within
self for benefaction of own soul, strong restlessness to attain the soul , who
has necessity and agitation within ; he
would carry out his work without stopping any where.
213. Q: For not attaining Samyak Darshan the mistake is that of Bhava Gyan of Agam Gyan?
A: It is own mistake. The jiva instead
of inclining towards self, engages towards others- this is the mistake. The
existent shakti has been made non existent, i.e. available shakti has been
treated as non-available, not realising the presence of own Trikaali shakti-
this is the mistake. If the existence of trikaali existent shakti is accepted –
realised, then the mistake can be overcome.
214. Q: Contemplation of Tattva is only nimitta for attainment
of Samyak Darshan. What is the real means?
A: The real means is the soul within.
With the force of Drishti within and “ I am completely Paramatma only” – with
such belief with conviction and if the Drishti immerses inwards then Samyak
Darshan is attained. Prior to that the contemplation of Tattva is carried out ,
and giving up its interests he enters within , then such thoughts are called
nimitta.
215. Q: Knowing nine tattvas is Samyak Darshan or knowing
Shuddha Jiva?
A: By knowing nine tattvas properly,
the knowledge of Shuddha jiva is included in it. Then the one who knows Shuddha
jiva, he surely has knowledge of nine tattvas also. In this way call the
knowledge of nine tattvas as Samyaktva or knowledge of Shuddha jivas as
Samyaktva – both are the same. ( Gyan implies that the realisation with gyan is
Samyak darshan.) In this the important thing
it that at the moment of experience of attainment of Samyaktva the aim
is not upon the nine tattvas and ‘this is me’ – such nirvikalpa realisation and
its goal is only Shuddha atma.
216. Q: What is the procedure for attainment of Samyak Darshan?
A: “ Soul is not karta of others as
well as raga, and I am different gyayak self only’ – such realisation within
only is the procedure for attainment of Samyak darshan. The time has come when
the soul should be separated from raga. Losing the opportunity is not wise.
217. Q: Trikaali Dhruva dravya is realised in Drishti- when can
it be said? Does the dravya also get experienced?
A: With the Drishti upon Chaitanya
trikaali Dhruva Bhagwan atma dravya, as a rule the experience of bliss is felt
in paryaya. This paryaya only has been called as soul in 20th Bol of
Alingrahan. With Drishti upon trikaali Dhruva Bhagwan the experience of bliss
only is called as Dravya Drishti. If the bliss is not felt then the Drishti did
not go towards dravya at all. The one whose Drishti goes towards Dravya, to him
the eternal raga experience would be supressed and bliss would be experienced
in paryaya. In such case his Drishti is upon dravya , even so the dravya is not
experienced since the paryaya does not touch the dravya. With acceptance of
Prabhu in the paryaya of Prabhu, in that paryaya the knowledge of Prabhu is
attained. But in paryaya the Prabhu- dravya is not experienced. If dravya is
experienced then dravya would be destroyed, but dravya remains in trikaal hence
it is not felt in paryaya . In other words the paryaya does not touch the
Samanya Dravya- this is told.
218. Q: Samyak darshan and soul are differentiated form or
undifferentiated form?
A: The Samyak darshan etc. pure paryaya
and soul are undifferentiated. The raga and soul are differentiated by nature ,
but Samyak darshan and Shuddha atma are undifferentiated. The manifestation has
occurred by being abheda with swabhava. Soul himself in abheda form has
manifested in such manifestation form – in that there is no bheda. Vyavahara
Samyak darshan is vikalpa form only, that is not abheda with soul.
219. Q: In the subject of Drishti whether present paryaya is
included or not?
A: In the subject of Drishti only Dhruva dravya is included. Paryaya makes
dravya as subject but it does not get included in the Dhruva, since that is
making it as subject. The subject and the one making subject are different.
220. Q: Who is taken recourse to in Dravya Drishti?
A: Dravya Drishti takes recourse to
Shuddha inner tattva only. The pure paryaya of Samyak Darshan-Gyan-Charitra
also is external tattva , its recourse is not there in Dravya Drishti.
Samvar-Nirjara-Moksha is also paryaya , hence being destructible , it is external
tattva and its recourse is not there in dravya Drishti. Mind-body-speech,
family or Deva-Shastra-Guru – these being other dravya are also external
tattvas and the manifestations of compassion-charity-vrita etc. are also being
corruption form are external tattvas only. In fact, here the manifestation of
Shuddha pure paryaya form Samyak Darshan-Gyan-Charitra also being momentary
Anitya and having duration of one samaya are external tattva from aspect of
Dhruva inner tattva. Hence even their recourse is not worthwhile.
221. Q: What is the subject of Samyak Darshan?
A: In the 13th Gatha of
Samaysar it has been said that the real one form samanya Dhruva existent in continuity
form in nine tattvas form paryayas is the subject of Samyak darshan. In Pancha
Dhyayi also it has been told that in differentiated form nine tattvas the
existent Dhruva form i.e samanya form only is the form of Shuddha real jiva. In
this way informing Shuddha jiva to be different from differentiated form nine
tattvas, it is described as subject of Samyak Darshan i.e. the goal form.
The shraddha
paryaya of Jiva is inclined towards the objective form samanya Dhruva dravya
nature and then only Samyak darshan and nirvikalpa own experience is attained.
At that time the manifestations (paryaya) of Darshan-Gyan-charitra etc. all
qualities incline towards swabhava ; only those of shraddha- gyan incline – it
is not so. There all the manifestations manifest in that form in concentrated
manner.
222. Q: What is the objection in accepting subject of Drishti as
pure paryaya along with Dhruva Swabhava in undifferentiated manner?
A: Accepting subject of Drishti as pure
paryaya one with Dhruva Swabahva – such believer is Mithya Drishti similar to
those who believe that with Vyavahara one can attain Nishchaya. His emphasis is
upon paryaya and not upon Dhruva swabhava.
In the
subject of Samyak Darshan including pure paryaya along with dravya becomes
subject of Praman instead of that of Nishchaya naya and Praman itself is
subject of Sadbhoot Vyavahara naya. The subject of Nishchaya naya is
indivisible singular dravya and not like Praman which accepts both parts. If
paryaya is included with dravya then the subject of Nishchaya naya which is
Trikaali Samanaya , that does not remain, instead it becomes subject of Praman
which is mistake of Drishti, being contrary.
Anitya knows
Nitya; paryaya knows dravya; paryaya form Vyavahara knows Nishchaya form Dhruva
dravya ; Bheda knows Abheda dravya ; paryaya is knower and Trikaali Dhruva
dravya is subject of paryaya. If dravya is included with pure paryaya and told
to be subject of Nishchaya naya then the paryaya knowing the subject does not
remain. Hence when paryaya is different from dravya as knower of subject, then
only knower and known two bhavas can be established; without it the disorganisation
prevails.
The paryaya
of shruta gyan is Praman Gyan. Praman gyan being paryaya itself is Vyavahara.
Veetragi paryaya itself is vyavahara ; but since it has taken recourse to
trikaali dravya form Nishchaya, that pure paryaya has been
called as Nishchaya naya; but being paryaya it is Vyavahara only.
The meaning
of Shastra is Veetragata. Abandoning the goal of others, raga and paryaya, with
the goal of Trikaali dravya veetragata is attained. If in the trikaali dravya
form objective the paryaya is included then it is not the same thing.
223. Q: Does it have support in Shastra?
A: In the teeka of 49th
gatha of Samaysar , the pure paryaya has been described as different from
Samanya Dhruva Dravya and it is told that
in spite of explicit and inexplicit being experienced as one in mixed
form, it does not touch the explicit nature , hence it is inexplicit. Here “
inexplicit” adjective represents Trikaali Dhruva dravya. With its recourse the
pure paryaya gets revealed , even then the trikaali Dhruva dravya does not
touch the explicit such pure paryaya. From this aspect the pure paryaya has
been declared as different from trikaali Dhruva dravya.
In
Pravachansar in 172nd gatha’s Alingrahan 18th Bol it it
told that in spite of having infinite gunas in soul, the soul does not touch the differentiation
of those gunas, since by aiming at differentiation of gunas, it results in
vikalpas and nirvikalpa state cannot be attained. Taking aim of singular form
undifferentiated Samanya Dhruva Dravya from aspect of Shuddha Nishchaya naya ,
the vikalpa is eliminated and Nirvikalpa state is attained. Hence it is told
that soul does not touch the differentiation of gunas. Further in 19th
Bol the soul does not touch the differentiation of paryaya i.e. just as Dhruva
has gunas but it does not touch their
differentiations ; in the same way Dhruva has paryayas and it does not touch
them- this is not said , but paryaya is different from Dhruva Samanya – such
differentiation of paryaya is not touched by soul. By saying so , it is told
that in the subject of Nishchaya naya
only Samanya Dravya is included.
224. Q: Samyak Darshan is not attained hence should it be
treated as due to weakness of purushartha?
A: No. The Samyak darshan is blocked due
to contraposition and the weakness of purushartha blocks charitra – not
accepting this and believing weakness of purushartha to be cause for non
attainment of Samyaktva- this is like minimising the great flaw like mountain
to be small like sesame seed. The one who believes that weakness of purushartha
is the cause for blockage of Samyak Darshan, he cannot over come the flaw of
mountain like wrong belief.
225. Q: In samaysar it has been told to take recourse to Shuddha
naya, but Shuddha naya is part of gyan, it is paryaya , whether Samyak darshan
can be attained with recourse to paryaya?
A: When can it be called as recourse to Shuddha naya ? The one
who is stuck with the divisions of parts
and taking recourse to them, he does not have Shuddha naya at all. The one who
has oneness with trikaali dravya by knowing the part of gyan within self, he
only has Shuddha naya. When such undifferentiated Drishti is used then it is
called taking recourse to Shuddha naya. “Recourse to Shuddha naya”- in saying
so in that also the oneness of dravya-paryaya only is the subject . With
manifestation directed towards own inner self being one with dravya , the
experience attained- that is called as recourse to Shuddha naya. In that the
difference of dravya-paryaya is not recourse. Although Shuddha naya is part of
gyan , paryaya ; but that Shuddha naya is one with internal real swabhava, i.e.
the naya and subject of naya are not different. When gyan paryaya bends inwards
became one with Shuddha dravya , then only shuddha naya is nirvikalpa. Such
Shuddha naya is like Alum . Just as in dirty water by putting Alum it becomes
pure, in the same way the experience of shuddhatma different from karma is
attained by Shuddha naya. With experience of real swabhava with Shuddha naya,
the bheda gyan of soul and karma is attained.
Continued…..
