117. Q: How should one decide upon the nature of the substance ?
A: The decision of the nature of
substance should be made in this manner- “ I am by nature gyayak in this world
and all the other sentient-insentient substances of the world different from
self are only Gyeya to me. I do not have any other relation with respect to all the substances of the
world, other than gyeya-Gyayak. No substance is mine and I do not carry out
task of any other. Every substance with own natural capability is manifesting
in Utpad-Vyaya-Dhrovya form . I do not have any relation with them.”
The Jiva who
decides thus , he only breaking the relation with others, engages the upayoga
in own nature, hence he only attains charitra of conduct within self. In this
manner firstly the nature of things should be decided for the charitra.
118. Q: With Logic and argument this point is valid but still
strength for entering within is not attained?
A: The amount of Purushartha required
for entering within is not attained, hence he keeps stopping outside. There is
no interest of entering within hence upayoga does not go inside.
119. Q: There is karma bondage in the present, condition is
inferior, ragas etc. form bhavas also manifest , hence in such a state how can
experience of Shuddha atma be attained?
A: In spite of manifestation of ragas
etc. form bhavas in the present , all those bhavas are momentary, destructible
, unreal and false. Hence giving up their aim, directing attention towards
trikaal Dhruva Shuddha Atma , the soul experience can be attained. The ragas
etc. bhavas have one samaya duration and Bhagwan Atma is trikaal stationary
unbonded – untouched form. Hence giving up the aim of momentary paryaya of one
samaya , with attention towards trikaal Shuddha atma – with such Drishti , Soul
experience can be attained.
120. Q: Gyani Jiva becomes Nirvikalpa from Savikalpa and the
Jiva ready to attain Samyaktva also
becomes Nirvikalpa from Savikalpa. The procedure of both is the same or is
there a difference?
A: Gyani jiva becomes Nirvikalpa from
Savikalpa, he has the aim towards soul, the soul is his objective and with
special purushartha of concentration discarding vikalpa he becomes Nirvikalpa.
But the Samyaktva-Sanmukh (Jiva ready to attain Samyaktva) has not realised aim
towards the soul yet , hence in his gyan the knowledge is not firm and not
direct.
121. Q: For transiting from Vikalpa to Nirvikalpa the sookshma
vikalpa blocks the way, what to do about it?
A: Vikalpa does not prevent being
Nirvikalpa. The reality is that you yourself do not make suitable efforts to
enter within own self, hence vikalpa is not prevented. Vikalpa does not require
prevention but with strong purushartha of entering within own self, the vikalpa
simply gets prevented.
122. Q: Does the Samyaktva-Sanmukh jiva believe raga to be his
own while contemplating of the Tattva ?
A: The Samyaktva-Sanmukh jiva knows
that raga is my fault ; raga is not my nature , I am not raga, - thus knowing
withdrawing attention towards it he makes efforts for entering within self –
for experiencing soul.
123. Q: By directing Drishti towards which direction Samyak
Darshan would be attained?
A: Direct the Drishti towards Gyayak
inactive Tattva! What is the use of paying attention to paryaya? This paryaya
of Kshayopasham of mine has gained , this is my paryaya- what would be served
by paying attention to the paryaya? With change of paryaya, it does not permit
Trikaal substance to replace that bit. Oh Brother! Direct your Drishti strongly
towards Trikaal Dhruva form Nityanand Prabhu. The waves of blissful knowledge
are leaping , direct your attention there! Do not look at the waves and pay
attention to the ocean of bliss . Therefore give up the aim which directed
towards the eternal momentary paryaya and establish strong Drishti upon trikaal
Dhruva nitya gyayak , then the pure paryaya of Samyak Darshan-Gyan-charitra
would be revealed.
124. Q: In Moksha Marg one does not progress with the help of
knowledge, then how does one proceed?
A: With the strength of Dravya nature
one proceeds. Gyayak Bhava, Conscious bhava, dravya bhava etc are its name –
the effort should be towards this.
125. Q: Own experience is mind generated or beyond senses?
A: In reality there is no recourse to
mind and senses in experiencing self , hence it is beyond senses. However at
the time of self experience the Mati-Shruta Gyna are existent and that
Mati-shruta gyan is not accomplished
without support of mind or senses , hence from this aspect the assistance of
mind is also credited for attaining own
experience. In reality the extent to which recourse to mind is eliminated , to
that extent is the own experience. In own experience the gyan is beyond senses.
126. Q: In Nirvikalpa experience the relationship to mind has
been relinquished – how far this is true?
A: It is hundred percent true. Where
the nirvikalpa form manifestation is there, there the recourse to mind is
absolutely not there, since in that the
relationship to mind has been completely relinquished. However at that time the
raga without knowledge is still manifesting , to that extent the recourse to
mind is there- this is how it is.
127. Q: The experience is that of dravya or paryaya?
A: In experience only dravya or paryaya
are not involved. The paryaya facing own self has become one with dravya hence
there is no difference between dravua-paryaya. Such undifferentiated experience
of both – that is experience. So long as difference between dravya and paryaya
is there, till then the nirvikalpa experience is not attained.
128. Q: At the moment the
Nirvikalpa bliss is experienced with recourse to trikaali dravya , does one get
thoughts like ‘I am experiencing bliss’?
A: At the time of nirvikalpa experience
the bliss is felt but vikalpa does not exist. When he goes from nirvikalpa to
vikalpa then it is realised in dhyan that bliss was experienced but during
experience of bliss ‘ I am experiencing bliss’ – such differentiation is not
there, only feeling is there.
129. Q: Just as soul tastes the mango; what is the taste of soul
experience ?
A: The mango is corporeal hence the
taste of that corporeal is not felt by soul. Only knowledge of sweetness of
mango is attained and mango is good- such raga form misery of oneness is tasted
by soul. The bliss beyond senses of soul experience is beyond words ; only it
can be experienced.
130. Q: You call the paryaya of others to be other dravya , but
why do you call the pure paryaya of self also as other dravya?
A: Similar to the aim of other dravya, with the aim of own
paryaya also raga is generated hence that is also called other dravya. It is
completely different from dravya, without emphasizing it the Drishti cannot be applied upon the
dravya; hence pure paryaya also has been called as other dravya, other bhava
and despicable. The one who has attachment towards paryaya , his aim is towards
other dravya, hence in other words he is attached to other dravya only. Aiming
towards dravya samanya having true nature is extraordinary achievement.
131. Q: In spite of knowing the nature of soul, why does it not
get revealed?
A: For this suitable purushartha should
be there. Inside unlimited power is existent, its glory need to be realised.
The substance is revealed only, from
aspect of paryaya it is called unrevealed. The substance is not obscured
, only its glory need to realised first. Some people say that if it is
experienced then glory would be realised but it is not so. Firstly glory should
be realised and with continuance of glory experience is attained.
132. Q: Different qualities of soul are known, even then the
undifferentiated does not get known?
A: One does not apply dhyan towards it
hence it is not known. Aiming towards undifferentiated is the last stage. After
attaining Nirvikalpa only, undifferentiated soul gets known.
133. Q: Aiming towards it is difficult?
A: Keep trying. Nothing to worry about.
The undifferentiated soul is worthy of experience, hence slowly practice and do
not get disheartened. In these times, opportunity to listen such subject has
been availed; this is nothing less.
134. Q: Prior to Samyak Darshan what types of thoughts are
existent which are eliminated to attain Samyak Darshan.
A: There is no rule pertaining to type
of thoughts. Any type of thoughts of Tattva may be there which get eliminated
and Samyak Darshan is generated.
135. Q: What has to be known ?
A: The sovereignty of soul has to be
known. The one who is known, the manifestation would be according to same. With
interest towards raga, if it gathers knowledge of worldly jivas then
manifestation would be retrograde. Those who are attached to body etc. and
punya etc., with introduction of such worldly people, the manifestation would
be spoiled. If people honour you then with that knowledge you shall be lost.
With engagement in wife-children-business etc. you would be specially
destroyed. You are Prabhu owner of bliss. If you remain in its contact then you shall attain bliss and peace.
Just as the lion roams in the forest freely, he is not afraid of deer etc. , in
the same way without fear you roam within your own self.
136. Q: What is the last vikalpa prior to soul experience?
A: There is no rule of last vikalpa.
With differentiation towards raga, practicing facing the Shuddha atma, the
conscious self is realised. Where manifestation is towards trikaali gyayak
Prabhu and the stream of knowingness is strong and sharp, there cannot be any
rule of the last vikalpa. Paryaya is taken deep inside the Dhruva where the
attainment of Bhagwan atma form Samyak Darshan is attained.
137. Q: How to attain Own soul experience?
A: The manifestation of raga is
directed towards others . Giving up its aim, orient towards own self then
experience would be attained.
138. Q: What is the means for relinquishing continuous desire of
sensual pleasures ?
A: Abandon the interest towards sensual
pleasures. Attain differentiating knowledge of consciousness with respect to
sensual subjects. This is the means for abandoning the continuous desires.
139. Q: To ensure the Sanskar of this Tattva in next life also –
is there some means?
A: Yes. Make definite decision of
nature of Tattva so that is useful in next life also.
140. Q: Why Nirvikalpa state is not attained with vikalpas?
A: I would transit from vikalpa to the experience
of nirvikalpa consciousness – the one who believes so , he believes the vikalpa
and Nirvikalpa tattva to be the same hence he would have experience vikalpa only, but leaving the vikalpa the
experience of Nirvikalpa consciousness would not be attained. The one who
accepts vikalpa as means , he cannot leave the recourse to vikalpa and move
forward i.e. he cannot experience the conscious
tattva beyond vikalpa. Brother! The family of conscious tattva and vikalpa are different only. From
consciousness the vikalpa cannot be generated and vikalpa cannot enter the
consciousness. In this way internally contemplating of their extreme difference remain steady in
the spirit of consciousness. As the consciousness comes closer the vikalpas
keep getting subsided and later by immersing in consciousness the vikalpas get
destroyed. In this way vikalpas are not there in consciousness- such different
consciousness you should contemplate upon with strong enthusiasm.
141. Q: What is the difference between experience and gyan?
A: In Gyan the entire Atma gets to be
known and in experience only paryaya is felt, the dravya is not felt.
142. Q: In the soul there are infinite qualities; by
relinquishing the differentiation of qualities Nirvikalpa state is attained,
then whether the gyan of those infinite qualities is relinquished ?
A: The soul has infinite qualities.
After knowing them, by giving up their aim, the gyan is not relinquished ; the
vikalpa of differentiation is abandoned and by directing the Drishti upon
undifferentiated, the infinite qualities are tasted in the Nirvikalpa state-
they are experienced,
In Samaysar
teeka of 7th gatha it is told that one dravya has swallowed infinite paryayas. Here paryaya
word implies coexistent qualities. In the teeka of 294th gatha of
samaysar also the coexistent qualities are called by the word ‘paryaya’.
Infinite qualities are swallowed by dravya means that one indivisible soul is
infinite undifferentiated qualities form.
Soul is
Shuddha consciousness , indivisible, undifferentiated one form. In that, creating two divisions of soul with Shuddha
paryaya and soul with ashuddha paryaya
is wicked intellect. The one who differentiates in one Gyayak Bhava form
as Bahiratma (external atma) and Antaratma ( inner atma) is Paryaya Buddhi
(intellect). The subject of Shuddha Nishchaya naya is trikaal Shuddha one form
Atma without paryaya. In that the vikalpa (Drishti) of differentiation of
paryaya is carried out by Mithya Drishti.
143. Q: The divisions of paryaya are subjects of knowledge?
A: Knowing the paryaya appropriately is
right . But the one who believes the Shuddha indivisible Atma to be of the form
of divisions of paryaya, he has been called as having wicked intellect.
144. Q: Paryaya has been called as indifferent from dravya in
some aspect?
A: Upon observing the dravya from
aspect of Praman Gyan, the paryaya has been called as different in some aspect
and indifferent in some aspect. However upon observing from aspect of Trikaal
Dhruva subject of Shuddha naya, in reality the paryaya is different from dravya
only, while upon observing from aspect of paryayarthika naya the paryaya is
indifferent from dravya. For attainment of objective the paryaya is ignored and
considering it as absent, the Trikaal
Dhruva nature is considered as prime reality for taking recourse.
The Pramatta
paryaya is corrupted with the nimitta of other dravya – this is told only, but
even Apramatta paryaya is also described as generated in conjunction with other
dravya. Audayik etc. four bhavas are called as generated with obscuration. Even
Kshayik paryaya of Keval Gyan has been called as karma generated in
Panchastikaya, since there the aspect of absence of karma is considered. Four
bhavas are not in gyayak nature and due to consideration of aspect of karma
they are called karma generated.
The Dravya
Lingi Muni capable of describing the form of dravya-guna-paryaya as declared by
Bhagwan, apply their mind in
dravya-guna-paryaya etc. but do not conjoin their mind with Nityanand
Prabhu own Karan Paramatma ever, hence they are in control of others. Being
under influence of such vikalpas, they are in control of others. The one who
applies his mind in the vikalpa of dravya-guna-paryaya , he drinks poison and
the one who applies his mind in Nityanand own Karan Paramatma, he drinks the
nectar of perturbation free bliss.
145. Q: The eternal Agyani jiva prior to attaining Samyak
Darshan engages in vikalpa only ?
A: No, not in vikalpa alone. For the
jiva orienting towards swabhava, in spite of having vikalpa, at the same time
the target of glory of soul nature is also present and with that as goal, that
jiva progresses towards soul and not with force of vikalpa alone. The inclination towards raga started reducing
and the inclination towards swabhava started increasing. There in spite of
being in Savikalpa state , the raga alone does not function; but the
inclination towards swabhava without recourse to raga also functions
internally. With that support, the purushartha progresses and leaps towards
nirvikalpa bliss, attaining Samyak Darshan.
146. Q: The corruption is caused by the capability of paryaya of
charitra guna, then so long as that capability of corruption is existent within
him, the corruption would continue and eliminating it would not be within
control of jiva?
A: The capability is independent for
each samaya- this decision is taken by which gyan? Without orienting towards
Trikaali swabhava , the gyan cannot decide about the independence of paryaya of
each samaya. Where the gyan is oriented towards the trikaali swabha , there
with the power of conviction the capability of raga-dwesha in paryaya keeps
reducing every moment. The one who has decided upon the swabhava, in his
paryaya the raga-dwesha cannot continue for long , such is the power of Samyak
decision.
147. Q: In the present paryaya the gyan is incomplete, in that
how to attain gyan of total gyan swabhava?
A: Just as in spite of having small
eye, the entire body gets to be seen; in the same way in spite of development
of gyan being small in paryaya, if the gyan is oriented towards self then it
knows the complete gyan natured Atma by means of own experience. Prior to
attainment of Keval Gyan, in the incomplete gyan also by means of own direct
experience the total gyan natured soul is surely decided. Just as with small
quantity of sugar the taste of all the sugar gets decided, in the same way with
orienting the small paryaya of gyan inwards, in that the complete gyan nature
gets decided. After attainment of complete gyan only, the complete soul can be
known – such is not the case. If the incomplete gyan does not know the complete
Atma then the Samyak Gyan can never be attained. Hence incomplete gyan also
orienting towards self knows the complete Atma.
148. Q: In Jinagam it has been told to accept consciousness form
soul only; but ‘I am consciousness form Atma’ – with such goal the vikalpa of
differentiation cannot be avoided. Then how to accept Atma free of vikalpa?
A: In the first stage the viaklpa of
differentiation of Guna-Guni etc. would be surely there; but knowing the soul
to be different by its consciousness characteristics, orient towards the
undifferentiated consciousness. Although differentiation would come in between
, but know that my consciousness does not have divisions. “ I am the karta of
conscious state, I do by means of consciousness etc. – such thoughts of predicates
-divisions may though be entertained ; but in reality in all six predicates the
consciousness substance is one only and there are no divisions in that consciousness.”- thus with
the primacy of consciousness nature and ignoring the divisions, with the spirit
of orienting towards self the consciousness is accepted ; this only is the means
for Samyak darshan- this only is the means for Moksha.
149. Q: You sing so much glory of understanding the sovereignty
, what is the use of it? We consider Vritas etc. to be beneficial.
A: The Jiva who practices for
understanding the sovereignty with interest towards swabhava, the Mithyatva of
that Jiva keeps reducing every moment, and the effort of understanding for even
one samaya is not fruitless. The Agyani Jiva believing Vritas etc. to be dharma
engages in Shubha bhava , compared to that the Shubha bhava with the aim of understanding sovereignty is of higher category. The one
who carries out Shubha bhava considering Vritas etc. to be dharma , with such
intent the Mithyatva is strengthened. On the other hand, with the goal of
understanding sovereignty the Mithyatva is weakened at every moment. Then what
is there to talk about the one who understands it ?
150. Q: The form of Tattvas is known by inference Gyan or
experience – kindly clarify?
A: The form of nine requisite tattvas
is known by inference in gyan first ,
then experience is attained .
151. Q: The pure paryaya has been called as immersed in self ?
A: That is inclined towards self ,
hence that paryaya is called immersed in self , but from this alone it is not
merged with Dhruva. With the revelation of Dravya Drishti with recourse to
Dhruva the purification of charitra also does not happen with recourse to
paryaya. With recourse to the Trikaali inner tattva form Dhruva the purification
of charitra is attained.
This is
actual state , sermon of Bhagwan, this sermon is pinnacle of gyan of
differentiation. Prabhu pure paryaya is
external tattva, it does not progress with recourse to pure paryaya , it is
revealed with the recourse to inner tattva which is Dhruva Tattva and then progresses.
The Shubha manifestations of compassion etc. are soiled external tattva and the
manifestation of Samyak Darshan-Gyan-Charitra are pure external tattva. The
Dravya Drishti is attained with recourse to only pure inner tattva.
152. Q: The soul is indirect then how can it be known?
A: The is directly explicit only. If
paryaya ventures inwards then directly explicit gets to be known. For the one paryaya facing outwards the soul
does not appear direct- it is not seen, but still it is directly explicit only,
since by orienting towards it if it is observed then surely it gets to be
known.
153. Q: In Niyamsar Shastra it is written that soul is
continuously accessible. What does it mean?
A: Yes! Soul is continuously accessible
in present. It means that soul is there in present hence take recourse to it in
the present. It was there in the past and would be there in future- in these
there is expectations from aspect of kaal. But in present itself the Trikaali
owner of bliss is present and it can be taken recourse to, now itself.
154. Q: Own dravya is venerable, in the same way with this
spirit the pure paryaya can also be called venerable?
A: Yes, raga is despicable, from this
aspect pure paryaya is called venerable. From aspect of dravya paryaya is
vyavahara, hence being not suitable for taking recourse it is called
despicable. The momentary paryaya is called despicable from aspect of draavya,
but from aspect of raga the kshayik bhava is venerable.
Continued….
