351. Q: What is the prime objective of jiva and that has how
many types?
A: The prime objective of jiva is
Veetrag bhava . That Veetrag bhava has two types- (1) Veetragata in Drishti and
(2) Veetragata in charitra. Firstly the Veetragata is attained in Drishti which
is cause for Samykatva. When is it attained-
In my
undifferentiated Chaitanya swabhava there is no raga; the raga is in paryaya,
that is not cause for Samyak Darshan- Veetragi Drishti. If oneness with that
raga is carried out then it is cause for Mithyatva and if abandoning recourse
to the raga oneness is carried out with the swabhava then it is cause for
Samyaktva. In this way with giving weightage to swabhava the Veetragi Drishti
is revealed and then the raga gets negated automatically. Subsequently only the
Veetargi charitra gets revealed.
352. Q: What is the meaning of “conduct as per dravya and dravya
as per conduct.”
A: The shuddhata attained in 6th gunasthana is with recourse to
dravya only; but here what is the portion of weakness of raga and how much is
the purity of gyan- this is observed. Recourse does not mean that with recourse
to raga dharma is attained . The amount of shuddhata which is attained, same amount of weakness of raga is attained
and the amount of weakness of raga is attained, in the same quantity the
shuddata is also attained by its own reasons. This only is called as conduct
following dravya and dravya following conduct. This is told in Pravachansar’s
shloka 12 of Gyeya tattva Pragyapan.
353. Q: When manifestation is wandering in knowing the other
dravya i.e. the upayoga is wandering externally , at that time the Veetragata
is maintained or not?
A: The amount of Veetrag manifestation
which is attained by recourse to self,
that much Veetragata remains intact even when the aim is directed towards other
dravya. However at the time if upayoga being towards other gyeya of the Sadhak,
he does not have complete Veetragata i.e. raga and vikalpa are present, since
when upayoga is towards other gyeya then complete Veetragata is not possible.
There surely raga is present; however the amount of veetragata which has been
attained in that role, that much remains intact. Just as in fourth gunasthana ,
in spite of upayoga towards others, there is lack of anantanubandhi raga-dwesha
for sure; in the same way in 6th gunasthana with the aim towards
others, at that time, due to lack of three kashayas , the raga-dwesha
pertaining to them is also absent i.e. that much Veetragata is present at all
times. Kevali Bhagawan knows others also but for that he does not have to
engage his upayoga in others. His Upayoga is immersed in self only.
354. Q: What is the difference between the faults of shraddha
and charitra ?
A: The one who is corrupted from the
shraddha of the nature of substance as described by Jinendra, he cannot attain
salvation. The one who is corrupted from charitra , he can attain salvation.
The reason is that he is quite aware of the fault related to charitra and hence
he can eliminate them and attain salvation. The jiva who is corrupted from the
shraddha of the nature of substance as described by Bhagwan, does not attain
salvation . In the presence of fault of charitra also some Samyak Drishti is
bonding with Tirthanakara Gotra at every moment, that Samyak Drishti in near
future would remove flaw of charitra and be owner of Moksha Lakshmi.
356. Q: What is Jina Shasan and Jain Dharma?
A: The Veetragi paryaya of shruta gyan
in which the soul is experienced as unbonded, untouched, that paryaya is called
Jina Shasan. The paryaya in which the corruption, incompleteness or divisions
are felt, that paryaya is not called Jina Shasan. In spite of being five bhava
form, the soul is singular form , the experience of that is called Veeragi Jain
dharma. Veetragi paryaya gets revealed, with the recourse to Veetragi dravya ,
even then the act is not carried out by Veetragi dravya. The Veeragi paryaya took
recourse to Veetragi dravya – for this reason do not consider the paryaya as
dependent. That Veetragi paryaya is generated independently as doer by own six
order predicates. Own dharma paryaya and its karta is dravya-dhruva substance
in Upachar sense . These are subjects of Veetrag. They are generated within (self)
having closeness to Bhagwan. These are
sermons of infinite Kevalis.
9. The internal-external
conditions of Gyani Shravak
357. Q: How is the internal state of Sadhak?
A: The punya bonded by the Sadhak jiva
by single vikalpa also causes wonder to the world, then what do we tell about
his Nirvikalpa Sadhak Bhavana? Even one part of Sadhak bhava has such
unimaginable glory that punya of Tirthankara Prakriti also is not comparable.
Tirthankara Prakriti is result of vibhava while Sadhak bhava is result of
swabhava- the natures of both are different. For Sadhak everything is
compatible in the world for his practice of Chaitanya – there is no
incompatibility anywhere; since his practice is based upon own atma and not
based upon external factors. Sadhak makes the situations of incompatibility also
as means for intensity of Dharma Bhavana and Jina-Bhakti – Atma Sadhana.
358. Q: Gyani has raga then why is he called Vairagi (detached)?
A: Firstly the gyani does not have raga
in real sense since at the time of raga the gyani knows that ‘I am gyan, my
soul is gyan form – not raga form, raga is different from gyan.’ Besides the
gyani does not have interest in that raga. Raga is beneficial- thus the gyani
does not believe. The Drishti towards own swabhava has not been abandoned and
the spirit of oneness with raga is not there, hence gyani in reality is Vairagi
only. Agyani looks at the raga only ; but at the same time the gyan of gyani is
manifesting being different from raga in the form of oneness with internal
swabhava, which the agyani does not recognise.
359. Q: Whether Veetrag is attained immediately after
recognising the soul?
A: The Veetrag is from aspect of
Shraddha. Due to instability the gyani has raga-dwesha, although it is fault of
his own purushartha only even then he does not consider that and the fault of
purushartha as his swabhava. Gyani has spirit of oneness with the gyan swabhava
free of raga only and not with raga. Due to spirit of oneness with swabhava the
raga keeps reducing only in reality and oneness with swabhava keeps enhancing.
Hence gyani does not have raga in reality , only oneness with swabhava only is
there. In this way the raga which is there, it is not one with swabhava and
remains merely gyeya form only. At the time of raga also due to oneness with
swabhava the gyani has one swabhava only and not raga- such is the state of
dharmi jiva.
360. Q: Why do the gyani jiva do not become Muni immediately
after attaining Samyak Darshan.
A: Those desirous of atma do not engage
in obstinacy i.e. are not restless for completing the objective. In nature the
obstinacy does not help. The path is simple; with obstinacy, by restlessness,
without patience the marg cannot be attained. For reaching the simple Marg the
patience and intellect are expected. Bhagwan RishabhDeva also did not attain
charitra state-Muni state for 83 Lakh
poorva and Bharat Chakravarty also had
kingdom for 77 lakh poorva and 6 lakh poorva in state of chakri. He knew that
the purushartha of charitra for concentrating within internal self was
presently not there, hence he did not insist. For some people it appears that
in spite of Samyak darshan the charitra is not adopted then of what use that
Samyak darshan is? Brother! In the internal swabhava obstinacy does not work.
With simple purushartha the inter-immersion occurs. This thing should be
understood with consideration and keeping nature of thing in mind.
361. Q: After attaining Samyak Darshan one should become
Sadhu-Sanyasi ?
A: Firstly attain Samyak darshan then
realise how Sadhus are. After attaining Samyak darshan the stream of bliss
starts flowing within , the bliss beyond senses is experienced. Just as ocean
is filled with water, in the same way in the Muni state the bliss overflows.
That only is called as Muni state.
362. Q: Samyak Drishti is without seven fears, but Muni says that we are afraid of rebirths-
what does it mean?
A: This is fear of taking birth in four
types of Gati i.e. due to fear of bhava, cause of rebirths he wishes to go
within self towards rebirth free Bhagwan. Hence they say so. In reality he has
not fear of the external materials.
363. Q: The fourth gunasthana Samyak Drishti is seen to be
afraid and he makes efforts to circumvent it also , then how is he fearless?
A: The Samyak Drishti is fearless
internally. Externally in conjunction with fear, due to instability, some fear
is seen , even then he is internally fearless only, hence he is fear less
without the seven fears.
364. Q: Even Sitaji and Anjanaji were afraid when they were left
in the forest?
A: Due to instability of separation
with the support of the husband , in some aspect external tears were seen ,
even then internally own support is own Chaitanya swabhava – knowing this they
were not karta of the tears etc. bhava of fear, instead they were fearless and
knower only. If there is occasion of fearsome Plague etc. disease in the
village, then due to some instability and fear the Samyak Drishti does make
arrangement for leaving the village. But internally he is fearless due to the
primacy of Swabhava Drishti . With Gyan he knows each bit of the raga of
paryaya . This only is described as real gyan in Anekant.
365. Q: Gyani is also observed to be killing enemies etc. in the war ?
A: Ram is Balabhadra, Lakshman is
Narayan and Ravan is Prati Narayan. Lakshman kills Ravan. Subsequently he goes
for cremation of Ravan . There he tells
the prime queen Mandodari that ‘O Mother! We are Balbhadra Narayan, what to do?
There was no other option, the destiny cannot be avoided. Mother! Forgive us.
The manifestation of raga-dwesha has occurred but internally there is regret
for it . This is not our deed. We are Rams who are engaged within ourselves.
366. Q: Why does Samyak Drishti go to fight in war?
A: The Samyak Drishti knows the context
of war and the part of dwesha related to it as other gyeya form , but he is not
its karta; hence he is fearless.
367. Q: Why does the Samyak Drishti does not accrue karma
bondage while enjoying?
A: All the sensual materials of
Sata-Asata form appears to be undesirable to Samyak Drishti. Just as someone on
account of fruition of ashubha karma encounters disease, sorrow, poverty etc.
then he makes lots of efforts to get rid of them but due to fruition of ashubha
there is no avoidance- it has to be undergone. In the same way the Samyak
Drishti has bonded with Sata-Asata form karma earlier and due to its fruition
the different types of sensory materials are obtained; the Samyak Drishti
experiences them as Dukh form , makes
special efforts to get rid of them ; but till he climbs the Kshapak Shreni ,
till then they cannot be got rid of hence being helpless he suffers them, even
then internally there is detachment. This is the reason that in spite of
enjoying sensory materials the Samyak Drishti does not accrue karma bandh.
368. Q: What is the objective in describing the enjoyments of
Gyani also as Nirjara?
A: There also the objective is to
generate Veetrag Drishti, and not nurture raga of enjoyments. Even at the time
of enjoyments the Veetragi Drishti of the Gyani is described to be bondage free
and even at that time how is the Shraddha of swabhava- recognising this is the purpose.
369. Q: Bhagwan is other
dravya , whether Samyaktvi also worships others?
A: Brother! You have not realised the
glory of gunas of Veetrag Paramatma hence such a question has occurred to you.
The type of bhava of worship of omniscient Paramatma which has bloomed within
the gyani , such bhava does not occur to agyani at all. Even though Bhagwan is
other dravya, but he observes the Veetragata and omniscience in Bhagwan which
are his favourite goals and due to reverence
towards those gunas the heart of dharmi cannot avoid being overwhelmed.
The one having affection towards Veetragata , he gets submerged in bhakti upon
seeing Veetrag Sarvagya Paramatma. Even though there is Shubha raga at the time
of Bhakti, but the reverence is towards veetrag swabhava only. This only is
called bhakti of Veetrag.
370. Q: Samyak Drishti knows own raga to be dukh form different from other dravya ; even then how
does he have strong raga towards war, business, marriage etc. ?
A; In spite of having Samyak Darshan
there is raga of instability. The activity of other dravya occurs due to other
dravya only . The ashubha raga comes, but raga of Ananatanubandhi is not there,
inside he is detached from Shubha ashubha raga.
371. Q: Does Samyak Drishti bond with Ayu pertaining to next
birth during ashubha raga?
A: Samyak Drishti does have ashubha
raga but at the time of ashubha raga , the bandh of ayu does not occur, since
the Samyak Drishti has to go to Vaimanik Deva , hence the Ayu is bonded only at
the time of Shubha raga.
372. Q: Bharatji attacked Bahubaliji with chakra in anger, then
did he have Uttam Kshama within him ?
A; Yes. Although Bharatji struck
Bahubaliji with chakra due to fury of anger, even then Uttam Kshama was present
within Bharatji, since within him there was lack of Ananatanubandhi causing
Mithyatva. As against it, if there is a Dravya Ling holder Muni and some enemy
comes and chops his body into pieces,
even then he does not show anger externally, even then due to presence
of Anantanubandhi causing Mithyatva, in spite of performing external Kshama, it
cannot be called Uttam Kshama.
373. Q: While kings have
only one queen, the dharmi Samyak Drishti has 96000 queens? Even then he does
not have bondage?
A: Brother! If Externally lots of things are present hence they would be cause for greater bandh
and if they are less then they would cause less bandh – such is not the case.
Someone may have sthool body made with lots of paramanus hence he should have
more bandh and someone has thin body then bandh is less- such is not the case.
The more or less of external dravyas is not cause for bandh and non bandh. The
cause for bandh is the spirit of oneness, ownership in other dravyas and not
the less or more of conjunctions. The Samyak Drishti has 96000 queens, nine
riches, fourteen jewels etc. wealth , even then that Chakravarty king being
dharmi does not consider them to be his own, hence being other dravya, they are
not cause for bandh. As against it, the king may have only one queen or even
dravya lingi muni who has renounced several queens, even then having ownership
with other dravyas, he is always bonded with Mithyatva form great Pap. Inside
the spirit of oneness with raga is there; this only is cause for bandh, the
less or more arrival of opportunities is due to their own reasons – soul is not
their karta. Acquisition of several favourable coincidences due to earlier
punya is not cause for bandh. Due to extra availability of coincidences of
other dravya , the bandh does not occur due to them – by telling so the doubt
of bandh due to other dravya has been dispelled, it has not been told to become
promiscuous- this has to be kept in mind. The promiscuity has not been supported
in Jinagam any where. Here the greatness of subject of Drishti has been described. More conjunctions result in loss and without conjunctions there is dharma benefit- such is not the case.
374. Q: Whether Samyak Drishti jiva considers the wife and
mother to be same?
A: From aspect of swabhava all jivas
are same. The jiva of wife is not merely woman paryaya alone; but complete
Chaitanya Bhagwan and the jiva of mother is also similarly complete. In the
swabhava Drishti of same form there is no mother or wife. Whether Siddha or
Nigod, one birth jiva or infinite birth jiva , wife or mother – all jivas are complete Chaitanya natured similar-
In such swabhava Drishti infinite veetrag bhava is implicit.
375.Q: When Samyak Drishti jiva also considers wife also to be
Chaitanya Parameshwara , then abandoning raga why does he not stay separate?
A: From aspect of swabhava Drishti the
Samyak Drishti is staying separately only. What is the meaning of staying
separately? Soul does not stay in other dravya, the agyani jiva believing
oneness in corruption only is residing in it ; where as the gyani jiva knowing
the swabhava to be different from conjunctions and corruption , is stationary
in oneness with swabhava. The wife related raga experienced by gyani, he
experiences himself to be different from that raga and does not respect the
raga. Hence gyani jiva in reality is staying within own swabhava.
376. Q: In the shraddha of Samyak Drishti both Shubha and
ashubha bhava both are despicable, hence does he not get vikalpa of abandoning
ashubha and doing Shubha?
A: Samyak Drishti knows that from
aspect of Shuddha Nishchaya naya , I am Shuddha without Moha, raga-dwesha. He
does not get vikalpa that when in shastra both Shubha and ashubha are called equal then what is the harm in
doing ashubha? Samyak Drishti to avoid ashubha carries out study, listening,
bhakti, meditation etc. With efforts avoid ashubha and do Shubha – such sermon
has come in shastra also. Although Shubha and ashubha are in reality the same;
even then depending upon own role, the intellect directs to remain in Shubha
then in ashubha and accordingly the vikalpa is also experienced. Brother! The
Samyak Drishti does not have attraction towards pap bhavas.
377. Q: Gyani gets Shubha bhava to avoid ashubha bhava- what
does it mean?
A: Gyani entertains Shubha bhava to
avoid ashubha bhava – this is told so for the satisfaction of people – figure
of speech. In reality if seen, then the Shubha raga comes at the kaal of its
own arrival only.
378. Q: Then why do they
do Prayashchit (repentance)?
A: This is only figure of speech. In
reality it was the time for Vikalpa to happen , hence it came and the words
were also spoken in that way . If we go further deeper then in reality the
Shubha vikalpa and words of repentance to be uttered or the Guru Vani to be
spoken, all these are natural deeds of pudgala – not that of soul , soul is
merely gyan natured.
379. Q: For emerging from own experience to vikalpa , does it
make a difference in gyata-drishta (knower-seer) nature?
A: When he emerges from self experience
to vikalpa , then he is gyata-drishta like the Kevali only. In the experience
he is gyata-drishta like Kevali and after emerging in vikalpa also he remains gyata-drishta only. Vikalpa is entertained but
that is also given up only . The Kevali is complete Gyata-Drishta and this lower level practitioner is little
gyata-drishta but both are gyata-drishta only.
380. Q: The Drishti of Samyak Drishti Gyani in the kaal of
Shubha-ashubha also remains upon the Dhruva or does it wander?
A: For whom the Dravya Drishti has been
revealed- such Samyak Drishti jiva’s Drishti remains always at Dhruva level. In
the kaal of own experience- in Dhyan and kaal of Anand , in the kaal of
experience abandoning vikalpa and when upayoga is in Shubha-ashubha then also,
the Drishti always remains at Dhruva level. Samyak Drishti Chakravarty who may
be with 96000 queens , even then his
Drishti is inside at Dhruva level and not upon vikalpa. Bharat has war with
Bahubali, both were Samyak Drishti , the upayoga of both was in battle ; even
then their Drishti at that time had not shifted from Dhruva level. Drishti was
naturally upon Dhruva level only. In the upayoga kaal of Shubha-ashubha also
Drishti does not shift from Dhruva. King
Shrenik was Kshayik Samyak
Drishti, in the jail he died by suicide , even then in that kaal his Drishti
had not deviated from the Dhruva level. The glory of Dravya Drishti is
unfathomable.
381. Q: Gyani also gets Shubha raga, then does he forget
Shuddhatma ?
A: The Mumukshu jiva engages in
Shubha raga but the tendency of
searching for shuddhatma does not dwindle. The Mumukshu jiva does have Shubha
bhavas of compassion-charity-pooja-bhakti etc. but his inclination and
practices are towards shuddhatma only, there is no engrossment in Shubha bhava.
The search practices towards jina form bhagawan atma do not stop and insistence
of Shubha raga abandoning the goal of shuddhatma does not exist. He does not believe
that Shubha raga is beneficial to me and does not forget the impurity of paryaya.
Does not become promiscuous.
382.Q: Gyani believes the Shubha raga to be despicable. Then why
does he worship Shodash-Karan bhavanas (
sixteen cause form bhavanas)?
A: The Gyani does not worship sixteen
cause form bhavanas, but he does have raga of that nature. In reality the
spirit of Gyani is to be become stable in own nature only; but due to lack of
Purushartha he cannot remain stable in nature and with buddhi of despicability
the Shubha raga is entertained. If considered seriously then gyani is merely
knower of those bhavanas – not karta of them.
383. Q: It is alright that Gyani does not have buddhi to make
changes in other things or raga, but he does want to make his paryaya as pure?
A: The gyani does not have goal of
attaining pure paryaya also. By facing dravya swabhava, the paryaya by itself
tends towards purity. Dharmi does not engage in activities of body- other
things, he does not engage in vikalpa and the paryaya which is generated at any
time, he does not have buddhi to modify it either, i.e. his Drishti is shifted
from the subject of paryaya. With the buddhi facing nature of substance only,
the paryaya shifts from raga to veetrag form. No changes have to be carried
out. Keeping the nature of things as it is himself changes into pure form by
swabhava Drishti. The one who has buddhi
of making changes in things or own state
is Mithya Drishti.
384. Q: Dharmi Sadhak jiva is knower of raga or experiencer ?
A: The gyan of Sadhak jiva encounters raga , he suffers the dukh also and
gyan remains in gyan, he feels that sukh also.
385. Q: Gyani is gyayak of dukh or experiencer?
A: Gyani knows the dukh also and
experiences it also . Just as experience of bliss is there ; in the same way whatever
dukh is there, that is also experienced.
386. Q: Whether Samyak
Drishti also merely knows raga like omniscient?
A: Just as omniscient has all the
Lokalok as Gyeya, in the same way the one who has taken omniscient natured in
Drishti – such Samyak Drishti merely knows raga like omniscient. Lokalok is
nimitta for omniscient to know; in the same way raga is nimitta for the
knowledge of Samyak Drishti. Samyak Drishti does not engage in raga, but like
omniscient knower of Lokalok, he knows raga only. This is the reality and this
way only it is felt within and is satisfactory. This reality cannot change in
three kaals and three loks. No other way the substance can be established. This
is the reality as experienced within.
387. Q: Gyani experiences the dukh or not?
A: Gyani has same amount of dukh as the
raga is present. Gyani also has experience of dukh equal to the amount of
Kashaya. In the shastra it is stated that gyani does not have experience of
dukh ; that is based upon the power of shraddha – from aspect of power. On one
hand it is told that in fourth gunasthana there is no bondage, and then it is
told that upto 14th gunasthana he is worldly. Brother! Depending
upon the aspect from which the statement is made in shastra , one should
understand accordingly.
388. Q: Samyak Drishti has presence of three kashayas, does he
have more dukh in Narak or Swarga ?
A: In reality the dukh is not that of
attaining swarga or narak, but when own manifestations engage in Kashaya then
it results in dukh. It is not so that Narak is cause for more dukh. But when
jiva engages in adverse circumstances then more dukh is there. Depending upon
the quantum of aim towards others, the dukh is that much only. That
manifestation of dukh is not due to conjunctions but due to own self.
389. Q: In fourth gunasthana the Tattvartha Shraddhan is called
Samyak, but charitra has not been said so?
A: The paryaya of charitra is primarily
accepted from 5th ,6th gunasthana while 4th is
said to have swaroopacharan charitra.
390. Q: In fourth gunasthana the experience is also there or
merely shraddha is there?
A: In fourth gunasthana along with
experience of bliss the shraddhan exists.
391. Q: Samyak Drishti experiences bliss only in the state of
nirvikalpa and in the rest of the period he must be in Pramad ( lack of
restraint)?
A: Samyak Drishti always remain in
shuddhata only. Even though the upayoga is not nirviaklpa and he engages in
raga, eating, drinking , sleeping or pooja-bhakti-listening etc. external
upayoga – even at that time he is manifesting in shuddhata. Inner Drishti is in
swabhava only , hence in spite of raga form activities, that raga does not
manifest in Drishti form; hence Samyak Drishti always remains in experience ,
remains in Shuddha form only – this is said. The Samyak Drishti has awakened in
own nature, he is continuously awake only. King Shrenik is in narak , he too is
manifesting in Shuddha form , not in raga . The raga comes , he knows it ; but
he does not immerse in it.
392. Q: When the Upayoga of Samyak Drishti is engaged in others
then is he illuminator of self ?
A: Even when upayoga of Samyak Drishti
is upon others, even then he is self illuminator. But in the kaal of upayoga
being other’s illuminator, it does not remain
the upayoga form self
illuminator. When upayoga is self illuminator, then it does not remain upayoga
form other’s illuminator. But the nature
of gyan is self-other’s illuminator only.
393. Q: If with raga , one cannot change anything in other
dravya, then why does gyani jiva engages in raga of changing in other dravya?
A: With raga there cannot be any change
in other dravya , even then gyani experiences the raga due to weakness. Even
then he is not karta of that raga, he merely remains gyata of that gyeya.
394. Q: Gyani is seen to be engaged in shastra study, preachment
etc. all day; even then you say that gyani does not do raga- what does it mean?
A: The raga is surely present , but
gyani is merely knower of that raga. Since he is knower of Atma, the
self-other’s illuminator gyan is present at every samaya and at that time the
raga which is present is also known , but he does not become owner of that
raga. Gyani knows the raga as other gyeya form , in reality he is knower of
raga related gyan at that time. Raga is nimitta for gyan but the gyan of raga
has occurred by self within self and that is own deed while the raga present at
that time is not my deed- thus gyani knows.
395. Q: Gyani is seen to have raga even then it is said that
gyani does not have raga- this statement is from which aspect?
A: Gyani has small raga-dwesha but he
does not have buddhi of oneness with it hence it is not counted. Gyani does not
accept raga is due to others; the raga is not generated due to swabhava; the
raga which is present he does not have oneness with it ; own swabhava is
different from raga, it is experienced so; hence gyani does not have raga in
reality, his oneness with swabhava only is enhancing.
Continued…..
