(10)
Clarification about Vyavahara dharma
We had mentioned that ‘ Along with Nishchaya dharma , in
accordance with the convention of Gunasthana, the Shubha vikalpas of raga
paryaya forms of the form of Deva, Guru, Shastra, Ahimsa etc. Anuvrita, Maha vrita etc. are called as
Vyavahara dharma. The rival group treats the ‘Ahimsa etc. AnuVrita’ etc. term
to be against the Samayik and Chhedopasthapana Sanyam but this belief of theirs
is not right since Ahimsa etc. five MahaVritas are part of Sarag Sanyam which
is Sanyam of ragi jiva.
The one who is engaged in renouncing the reasons for the
world but whose kashayas have not been eliminated as yet, he is called as
‘Sarag’. The Sanyam of Ragi Jivas or Sanyam with raga is called as Sarag
Sanyam.
In the Vrita where ashubha is discarded, there the engagement
in Shubha also occurs. But the form of Samvar is different from these. Samvar
has been accepted as the prevention of both Shubha or ashubha manifestation
forms. This is the reason that the AnuVrita and Maha Vritas are called as raga
form and they are included in Vyavahara dharma.
Here the Vritas are considered as Asrava form hence there is
no difficulty in Samayik and Chhedopasthapana also to be of same nature. Whereas
in the context of Samvar when they are included, there definitely they are of
the Param Veetrag Charitra form.
The Moksha Marga preachment (1/1) in Tattvartha sutra is
Nishchaya jewel trio form Atma Dharma. Quoting that to establish sarag Charitra
or Sarag Sanyam as Veetrag Charitra or Veetrag Sanyam is not proper. Asrava form Vritas etc. and
Samvar form Gupti etc. have huge difference. The rival group is trying
to mix them and establish them as same which is incorrect.
Those who do not practice Vyavahara dharma in accordance with
the code of conduct as described in shastras pertaining to charitra, wherein
several discrepancies are blatantly observed, even then if they are called as
practitioner of Charitra, then we would call
it as a mockery of Moksha Marga only. We know this for sure that if the
lax conduct is promoted based upon the presently accepted wrong beliefs then it
would be extremely difficult to protect the right Moksha Marga.
The rival group writes that ‘ our kram baddha paryayas are
not destined to practice Vritas and paryayas cannot be brought forward or
backward then how can we renounce paps?’
The solution is that those who have belief in kram baddha paryaya and those
who believe in omniscience, they cannot have something else in their intent and
practice externally something else. He is close to the end of the world
and very soon adopting Vritas in accordance with Nishchaya dharma he would be
candidate for Moksha. He would definitely practice Shubha conduct in accordance
with his state.
(11)
Consideration of Objective and Means
The rival group says that ‘ If Vritas are considered as raga
then they would not be treated as Vyavahara dharma itself since Vyavahara
dharma is means for Nishchaya dharma.’
The answer is that Acharyas have declared samvar being of the
form of renunciation of Shubha-ashubha . It is proper to consider Vritas to be
auspicious raga form Shubha activities.
The objective-means consideration is carried out in three
ways- From aspects of Nishchaya naya, Sadbhoot Vyavahara naya and Aasdbhoot
Vyavahara naya.
From aspect of
Nishchaya naya the soul manifested in Samyak Darshan etc. form only is the
means and that only is objective. From aspect of Sadbhoot Vyavahara naya, each
of Nishchaya Samyak Darshan etc. are means
and soul is the objective. From aspect of Asadbhoot Vyavahara naya, the
Vyavahara dharma of the form of Shubha activities is means and soul is
objective. Here the Shubha activities of Vrita etc. are called as dharma in
Upachar sense only. This establishes that Vrita etc.
are not real means of Nishchaya Moksha Marg.
In Panchastikaya 160, Vritas etc. are called as Vyavahara
Moksha Marg. They are means for attainment of Nishchaya Moksha Marg. Hence
Vyavahara MokshaMarg is called as means and Nishchaya Moksha Marg as objective.
In Gatha 161, from aspect of Nishchaya naya, the soul
engrossed in Nishchaya Samyak Darshan-Gyan-Charitra only is called as Nishchaya
MokshaMarg. This is the soul based characteristics of Moksha Marg.
Describing each of the three Nishchaya Samyak
Darshan-Gyan-Charitra as Moksha Marg is statement of Sadbhoot Vyavahara naya.
The belief in Dharma etc. dravyas , knowledge of AngPoorva etc. and renunciation of ashubha with engagement
in Shubha are called as Moksha Marg in
Asadbhoot Vyavahara sense.
Yoga and Kashaya after attainment of Samyaktva and Charitra
can bond Tirthankara and Aharak Dwik but not in their absence. Hence from
aspect of Upachar, Samyaktva and
Charitra are called as means for bandh . In reality both of these are Udaseen (detached)
towards this bandh.
In this way in spite of not being the real means for bandh,
the Nishchaya dharma is called as means for bandh in Upachar sense since in its
presence a specific type of bandh takes place. In the same way Vyavahara dharma
is not real means of Nishchaya jewel trio, even then in the presence of
specific Vyavahara dharma, specific type of Nishchaya dharma is attained –
seeing this it has been called as means for Nishchaya dharma in upachar sense. Keeping this only in mind
Vyavahara Moksha Marg is called as means and Nishchaya Moksha Marg as
objective.
The Samyak Drishti accepts Nishchaya as objective and
Vyavahara as means; it is not in the sense that by undertaking Vyavahara,
Nishchaya would be attained. But he knows that Nishchaya form Moksha is
attained by means of attainment of Nishchaya jewel trio only. Merely by remaining in Vikalpa form
with recourse to Vyavahara dharma, it would not be attained.
(12)
Consideration of Upayoga
Those who manifest in shubhpayoga with abundance and at some
time they contemplate of shuddhopayoga, they are still called shubhopayogi.
Those who are Shuddhopayogi and at some times they manifest in shubhopayoga
form, even then they are shuddhopayogi only. Within them the plurality is
primary like that in mango forest and lemon forest.
The statement of rival group is that ‘ if shubhopayoga is not
accepted as Shuddha-ashuddha bhava form then shubhopayoga would not be cause
for Moksha .’ Now we have to consider that what is the meaning of Shubhopayoga?
1. The
rival group has described Shubhopayoga as mixed upayoga of Shuddha-ashuddha bhavas
which is not correct. Practice of Vrita etc. form bhavas to prevent the
ashubha bhavas and bhavas of bhakti, vatsaslya, vinay etc. are shubhopayoga. In
Sadhus, internally the recourse to soul
is present in abundance even while externally they are engaged in activities of
food taking etc.
In brief the upayoga
tainted with Shubha raga with recourse to others is shubhopayoga and
manifestation of upayoga engrossed with recourse to soul is Shuddhopayoga.
2. Where Vyavahara dharma has been called as means for Moksha
traditionally, there the objective is this much only that with its presence and
with recourse to own nature the purity would enhance fractionally. This Vyavahara dharma is not
hindrance to enhancement of purity.
Agam does not say that householders carry out destruction of karmas with
shubhopayoga and Munis do the same with shuddhopayoga.
Samyak Darshan is swabhava paryaya of belief and raga is
vibhava paryaya of charitra quality. Hence they cannot be mixed. Therefore there cannot be mixture
of Shuddha-ashuddha bhava out of Shuddha bhava of Samyak darshan and ashuddha
bhava of Kashaya form and called as Shubhpayoga.
The meaning of traditional means is this only that when the
jiva engrossed in own nature engages in shuddhopayoga, prior to that he
manifests in shubhopayoga form and not ashubhopayoga.
The rival group has written 4-12th gunasthana as
shubhopayoga which is incorrect. The paryaya being of Shuddha-ashuddha mixed form is a different matter
and Upayoga being of Shubha, ashubha, Shuddha form is different matter.
This is because Upayoga is activity form. Upayoga engaged in ashubha activities
of sensual subjects is ashubhopayoga while that engaged in Shubha activities
with recourse to vritas etc. is shubhopayoga.
The jiva engaged with recourse to gyayak soul is called shuddhopayoga.
Thus with difference
of recourse the Upayoga gets divided into three parts. The mixed paryaya of charitra
quality is present at time of shubhopayoga as well as that of shuddhopayoga.
Therefore the Upayoga should be known as different from mixed paryaya of
charitra quality.
The rival group has implied the meaning of shubhopayoga as
Vishuddha manifestation activity which is not correct since the manifestations
pertaining to bondage of asata are called Sanklesh while those pertaining to
bondage of sata are vishuddhi. Thus in shubhopayoga the manifestations can be
of both kinds sanklesh or vishuddhi.
(13)
The meaning of Samaysar gatha 272
The rival group has written that ‘ for jiva engaged in
veetrag nirvikalpa samadhi, the vyavahara naya is to be shunned but for
disciples at primary stage it is meaningful.’
The Samyak Drishti even in Savikalpa state also does not consider
Vyavahara naya as worthy of taking
shelter. But for the Mithya Drishti jiva
who is at primary stage, who keeps manifesting in agyan etc. form continuously
believing Vyavahara naya as worthy of taking
recourse- for him this preachment is given.
It is not the duty of Vyavahara naya to carry from savikalpa
state to Nirvikalpa state . This task can be carried out by taking recourse to
nirvikalpa gyayak soul only.
Samaysar
Gatha 8 Bhavartha- Lok does not know Shuddha naya since its subject is
indivisible single substance. They know Ashuddha naya only since its subject is
several types in differentiated form. Therefore with Vyavahara they can
understand Shuddha naya form real meaning. For this reason, Vyavahara naya is
preached knowing it to be describing real meaning. It should not be
misconstrued that they direct to take recourse to Vyavahara, instead here the
recourse to Vyavahara is renounced for reaching real objective- this should be
known.
The
Practitioner does not forgo Vyavahara but keeping primary objective in mind of
the form of Nishchaya disregards Vyavahara. Considering only subject of
Nishchaya as worthy of shelter, he keeps practicing for directing his upayoga
in that direction.
We can say only this much that rival group
should themselves consider that whether
they have any such hindrance that in spite of adequate external purushartha and
accumulating suitable nimittas, their objective is not fulfilled. It is clear
that Kaal Labdhi has not been attained.
Continued…..
