Preface
This a
compilation of the questions and their answers during the Tattva charcha with
Shri Kanji swamy during the evening. This evening tattva charcha was a daily routine in his life style in Songarh
uninterruptedly. Since it did not have a specific subject, this was a suitable
forum for him to reveal intricate mysteries of life. It was also used to
clarify the doubts raised during the daily Pravachans. In fact several scholars
used to come for clarifications of their doubts in these evening sessions.
These
sessions were published in Atma Dharma from shri Todarmal Smarak bhavan Jaipur
and later also compiled as book with Dr Hukum chand Bharill as editor . Very
recently it has been republished by Shri Kunda Kunda Paarmarthika Trust Mumai.
The
advantage in this Gyan Goshthi is that a
vast rage of subjects is covered without restrictions of following a specific
book. Hence doubts of different varieties can be clarified by reading this
book. In all it is a compilation of 674 questions are their answers in 18
categories.
An attempt
has been made to translate it in English here in this blog for enabling own
self exercise for better concentration and understanding.
1. Bhagwan Atma
1. Q: Why Bhagwan atma is called as gyan alone? You keep
repeating ‘Bhagwan Atma…..Bhagwan Atma ‘. Kindly describe its nature.
A: Bhagwan atma is warehouse of
infinite shaktis, godown of infinite gunas, root of infinite bliss, infinitely
glorious, great substance beyond senses. It is called as Gyan alone also. “
Soul is gyan alone therefore it is not body, mind, speech and punya-pap form.
It is not equal to paryaya of one samaya alone. It is gyan, darshan,
akarya-karan, bhava, abhava etc. infinite shakti form.
What can I tell
about your own house to thee? You have infinite shaktis and each shakti is
infinitely capable. Each shakti is pervasive in infinite gunas. In each shakti
there is flavour of infinite other shaktis. Each shakti is nimitta for other
infinite shaktis. Each shakti has infinite paryayas which occur sequentially,
hence they are sequential. Infinite shaktis stay together hence they are
non-sequential.
In this way
soul dravya is mass of non-sequential and sequential guna-paryayas. Dravya is
pure and gunas are also pure. Hence by contemplating upon them the
manifestation is also pure. “ I am gyan alone form substance” – with such
Drishti, the manifestation of Jivatva shakti occurs in paryaya. Along with it
gyan, darshan, bliss, akarya-karanatva etc. infinite paryayas spurt together – are
revealed.
2. Q : What is meant by spurting ?
A: Dravya is substance having infinite
shaktis . When one shakti manifests, then manifestation of infinite shaktis
occur simultaneously – this is called as spurting .
3. Q: Whether Agyani should be told about the soul in the
beginning itself?
A: In Gatha 8 of Samaysar Acharya has
told that ‘ soul is blissful’ for
explaining soul to him. In the beginning itself he has not talked about the
forms of island, ocean, lok etc. or told him to carry out Vritas ; instead he
has told him to realise the Shuddha Atma. The person desirous of understanding
has not understood Atma as yet, even then he is gazing with curiosity; he is
told that the one who always remains in Darshan-Gyan-chairtra form, he is
called Atma. In this way the Vyavahari Jivas are firstly explained Shuddha Atma
only. How does one attain salvation getting rid of eternal bondage – this is
told by Acharya to Agyani jiva.
4. Q: Calling Jiva as having body or raga is statement from
aspect of Vyavahara , but can Jiva be called as one having Samyak Darshan?
A: Calling jiva as one having Samyak
Darshan is also statement of paryaya. Jiva is dense mass of knowledge form.
Samyak Darshan paryaya is one part of it, while jiva is Vigyan-Ghan (dense mass
of knowledge) in all three periods of time.
5. Q: Samyak Darshan and
soul are differentiated form or undifferentiated form?
A: Samyak Darshan etc. pure paryaya and
Atma are undifferentiated. Between raga and Atma there is differentiation of
nature but Samyak darshan and Shuddha Atma are undifferentiated. The
manifestation occurs in undifferentiated form. Soul by himself has manifested
in undifferentiated form – there is no differentiation. Vyavahara Samyak
Darshan is vikalpa form only, that is not one with Atma.
6. Q: Some places shuddha paryaya has been called as Atma. What
is the implication of it?
A: In the Aling-grahan 20th
bol the Shuddha paryaya not touching Dhruva is called Atma, that is said so
from aspect of experience , since the
experience of bliss is in manifestation, the trikaali (dravya) does not
experience. Hence ‘ the one which is experienced is myself’ – this is told.
The subject of Samyak darshan is
trikaali Dhruva Samanya which is the essence of all Tattvas. The substance is
itself Dhruva form; with that as aim, Samyak Darshan is attained.
7. Q: Firstly gyan gets to be known or soul? What is the
difference between the realisation of both?
A: Both get to be known together.
Without aiming towards soul, whose
characteristics can the gyan be called? With aim towards soul the gyan became
one with it , then soul became the objective and gyan its characteristics. In
this way with characteristics and aim- both get realised together.
8. Q: If both are known together, then difference between Atma
and Gyan becomes meaningless?
A: The difference is called as means in
Upachar sense when oriented towards undifferentiated. Without aim towards
undifferentiated the differentiation is really meaningless. While attempting
undifferentiated the differentiation interferes in between but ignoring that
differentiation form Vyavahara, one has to orient towards undifferentiated.
Hence that differentiation is called Vyavahara means. Without Nishchaya the
Vyvahara alone is useless. “ Firstly gyan was known and then
soul was known.” – such is not the reality. So long as “ this is
characteristics and this is the goal” – in this manner aim is towards the differences of the two, till then vikalpa only
is realised and not the soul. When by orienting towards soul the realisation of
soul is carried out and it is experienced ; then aim is not towards differences
of characteristics and the aim - by
becoming one in undifferentiated form the realisation is attained. The
Vyavahara of differentiation is to highlight undifferentiated soul.
9. Q: If Soul nature is ocean of bliss then why a part of it is
also not experienced at present.
A: In spite of soul being ocean of
bliss, it has spirit of oneness with raga since eternal times. Hence even part of sukh does not get revealed. Breaking
the spirit of oneness with raga, if he differentiates with it then the part of
sukh would be revealed out of the swabhava.
10. Q: How does one reveal Prabhuta ( godliness) in paryaya.
A: You are God form untainted with
ragas. Your godliness is merely knowing the generation of Kashaya. With spirit
of oneness with the Kashaya establishing
its ownership is not your godliness. You are flawless substance – you are not
tainted with Kashaya at all. Soul is always untainted with Kashaya. Just as
sapphire jewel gets coloured due to image of others , in the same way Kashaya
bhava – vibhava bhava come and go within the gyan ; but they do not enter
within you , you are untainted. The vikalpas of Vrita etc. are attained but
they are different from the nature of gyayak and are conjugate bhavas, not of
the nature of Gyayak (knower) hence belong to different family , not own. You
are Gyayak form untainted God. By believing in this godliness internally the
godliness is revealed in the paryaya.
11. Q: Soul substance is indescribable. How can it be known?
A: The presently manifesting paryaya is
explicit – revealed. How does it appear in paryaya? Does it originate from a
substance or from empty space ? The wave originates from the water or does it
come from empty space? In the same way the paryaya does not originate from
empty space; but from indescribable substance which is shakti form. The Vyakta
( explicit) paryaya reveals Avyakta ( indescribable) soul shakti- it discloses
its existence.
12. Q: ‘ Gyan is soul’ – why soul was identified by means of
gyan by saying so? Is’nt the prime objective of jiva to attain bliss?
A: For identifying soul ‘ Gyan is soul’
– this has been told. The reason is that gyan is explicit part – presently
existent and the part pertaining to bliss is not revealed. Only perturbation is
revealed. Hence with the explicit part of gyan only the soul is identified. By
concentrating upon the revealed part of
gyan internally, the paryaya also gets purified like dravya and guna . The
prime reason for identifying soul by means of part of gyan is this only.
13. Q: In the invocation of Samaysar Sarva Vishuddha Gyan
Adhikar, Acharya says that the dravya nature of soul is Shuddha-shuddha . What
is the implication of using Shuddha term twice?
A: Firstly being different from other
dravya it is Shuddha and secondly being different from Raga also it is Shuddha.
It is distant from the vikalpas of bandh and moksha. Soul nature is quite distant from all the paryayas of
ekendriya to panchendriya; hence soul nature is Shuddha-Shuddha – completely
Shuddha only.
14. Q: What is the meaning of “I am Shuddha” ?
A: The carving in stone form Gyan bhava
is extremely different from the nine tattvas – nara-narak etc. jiva’s vishesh,
Ajiva, Punya, Pap, Asrava, Bandh,
Samvar, Nirjara, Moksha; hence “I am Shuddha”. Soul is described as totally
different from the paryaya of Sadhak (practitioner etc.) It is different from
body etc. and also different from punya-pap etc. Besides, the carving in stone form gyayak bhava being
totally different from the Vyavahara form bhavas of Shuddha pure paryaya of
Samvar, Nirjara, Moksha, I am Shuddha. Here in this gatha of Samaysar by
describing Atma to be totally different from the Vyavahara bhavas of pure
paryaya of Samvar, Nirjara and Moksha, the Digamber saints have disclosed the
inner secret . This subject is not available elsewhere. It is the fortunate for
the world that such Vani has survived.
15. Q: “ Bhagwan Atma is Anand Swaroop (natured)” – in this way
you describe the gunas of atma comprehensively , but where that Bhagwan has
gone – kindly tell this.
A: Bhagwan is there where it is. But
jiva is not aware of this Bhagwan, hence this does not appear in Drishti. By
himself he is Bhagwan Swaroop Karan Paramatma – those who accept it in the
heart, to them only he is Karan Paramatma. But to those who do not accept that
I am Paramatma Swaroop , for them where is the Karan Paramatma? For him only
raga and little knowledge is there. In those who have belief in Karan Paramatma
, to them the karya form Samyak Darshan-Gyan- Charitra is revealed.
16. Q: Then what should Agyani do?
A: The Agyani should realise the soul
by means of true knowledge of substance
nature first. This only is the real means for attaining Samyak Darshan. The
Kriya Kand of Shubha raga is not real means.
17. Q: Lok is six dravya form and jiva becomes seventh dravya in
that ?
A: Lok is dravya form only but being
gyeya it is Vyakta (explicit) and the jiva knowing it is different from it.
Hence in this context he is called as seventh dravya.
18. Q: The glory of Atma Dravya is special or that of paryaya which observes the dravya?
A: The glory of Atma Dravya is special.
The paryaya aims for dravya then moksha marg is initiated- from this aspect the
paryaya is glorious. However the paryaya is of one samaya whereas the dravya
has infinitely infinite times capability than paryaya- it is great Prabhu at
all three periods of time. Hence glory of dravya is greater.
19. Q: In Niyamsar the Samvar-Nirjara-Moksha Tattva were not
called as essence, what is the secret
behind it?
A: Soul alone is essence form in all
Tattvas. Samvar, Nirjara and Moksha are called beneficial and essence form from
the aspect of generation and revelation but in Niyamsar also they are not
declared as essence form. The reason is that they are paryaya, destructible and
momentary. The soul being indestructible Dhruva is essence form. Samvar etc.
tattvas are destructible bhavas which are distant from indestructible Bhagwan
Atma. Samyak Darshan Gyan Charitra veerya etc. bhavas are paryaya- destructible
hence are not essence form. The indestructible Bhagwan Atma only being essence
form is distant from these destructible bhavas. The Dhruva Bhagwan is close to
paryaya- that alone being essence form is suitable of being aimed form and rest
is all meaningless.
20. Q: Whose characteristics
is Upayoga ? Whom does it take recourse to? With whose recourse it is revealed?
Due to which reason it is present and which reason it is not present ?
A: Upayoga is characteristics of soul.
It does not take recourse to gyeya substances. With recourse to soul the upyoga
is revealed and not by taking recourse to external substances. Soul does not
take recourse to other substances at all. Even his Upayoga does not take
recourse to external substances. Upayoga is characteristics taking recourse
of soul as the aim. With recourse to
other substances i.e. with recourse to Deva-Guru-JinaVani the upayoga of soul
is not revealed. The existence of upayoga is not due to gyeya substances but it
is due to soul of whom upyoga is characteristics. It is not that if he reads more, listens more then shudhhi would
be enhanced. The enhancement of Shuddhi is definitely with recourse to soul
only.
21. Q: What is the meaning of Seemandhara ? Whether soul is
Seemandhara?
A: Seemandhara means the substance has
boundaries. Prabhu! You are having boundaries , it is your limitation that you
do not enter into raga , do not indulge in raga, remain confined in trikaal
Kashaya free, raga free nature. Therefore the soul, holder of restrictions and
boundaries, is himself Seemandhara.
22. Q: In Dravya nature there is no corruption then why Karan
Paramatma has been called looter of powerful enemy army of the form of Pap?
A: This is from aspect of paryaya. In
paryaya, ragas etc. bhavas are present which do not get generated by orienting
towards own nature, hence in such conditions they are called as destroyed- as
figure of speech. In Dravya nature there is no raga etc. bhava or any paryayas
of Samyak darshan, Samyak Charitra, Keval Gyan or Siddha etc. World-Moksha are
games of paryaya while in Dravya nature
there are no paryayas. The Trikaal Dravya nature is singular form which does
not relinquish or accept anything. Gyayak Bhava is permanent only. Digamber
saints enjoying the taste of bliss beyond senses by eliminating three kashayas
have described internal matter in extraordinary way. Such information is not
there with anyone else in Bharat Kshetra other than the Digamber saints. They
say that let all jivas attain sukh and let none may experience dukh , let all
jivas attain salvation since each soul is salvation natured.
23. Q: With recourse to Trikaal soul dravya only, dharma is
attained- what is the reason for it?
A: Trikaal soul dravya only is the
prime substance. That only is occupied with anand; hence taking recourse to
trikaal dravya, the state of dharma of bliss form in paryaya is revealed.
24. Q: Value of Dhruva is
more or the experience of Anand in paryaya?
A: The value of Dhruva is more. The
paryaya of Anand is for one samaya only whereas Dhruva is treasury of anand.
25. Q: If dravya is recognised by the paryaya then paryaya
becomes superior to dravya?
A: Although the dravya is recognised by
paryaya, even then the paryaya is of one samaya only. Dravya is mass of
infinitely infinite paryayas, which alone is glorious. Although paryaya of one
samaya also has glory that in one samaya it knows all the substances of three
kaal and three loks- this is true. Even then dravya is mass of infinite times
paryayas; hence compared to paryaya the glory of dravya is infinite times. When
the glory of dravya is realised then in paryaya the anand is experienced.
26. Q: The Anand lying in dravya is not utilised for enjoying
whereas the anand of paryaya is enjoyed- in such state the value of paryaya
should be more?
A: The anand enjoyed in paryaya is for
one samaya and dravya is mass of trikaal
anand. From dravya the stream of anand
flows at every moment. Hence dravya is ocean of anand. The value of ocean of
anand is more.
27. Q: You say that paryaya of gyan knows the Dhruva and Dhruva
himself does not know anything then is Dhruva blind?
A: Dhruva is not blind but is Great
Prabhu. It is mass of shaktis capable of knowing Dhruva . Paryaya is explicit
-revealed hence it knows Dhruva.
28. Q: Dravya is Shuddha natured – this is alright but who is
engaged in manifestations of raga-dwesha-moha-dukh-sukh and who enjoys them?
A: Jiva only engages in
raga-dwesha-moha manifestations and enjoys sukh-dukh and happiness-sorrow. But
these are vibhava manifestations ; afflicted bhavas. Hence from aspect of
jiva’s nature they are not of the nature of jiva- it is said that in the
experience of Shuddha nature the vibhava is not experienced hence from aspect
of nature the vibhava is different from the soul.
29. Q: The nature of soul is gyan then why raga is carried out?
A: Forgetting own nature believes other
to be own, hence engages in raga with others. With intellect influenced with
nimitta, with buddhi of oneness with ragas etc. and with buddhi of paryaya,
raga is carried out. In the dravya-guna of soul there is no capability of
carrying out raga, but due to capability of corruption in paryaya, raga
manifests.
30. Q: In the soul both Nitya and Anitya swabhava are together.
What is the meaning of Anitya swabhava ? Whether corrupted bhava is also anitya
swabhava of soul ?
A: The soul remaining permanent keeps
manifesting. The corrupted state of soul is world and the pure state is Moksha.
Body is incidental, it is not your nature and momentary corruption is also not
your nature. The experience of trikaal swabhava is your nature. In soul Anitya
swabhava is permanent but corrupted
paryaya does not remain always hence it is not really anitya swabhava of soul.
The paryaya of gyan which occurs at every moment is the anitya swabhava of
soul. The paryaya of gyan at every moment keeps always generating , that is
anitya swabhava of soul.
31. Q: Soul is known by means of senses- if this is accepted
then what is wrong?
A: Soul is known by senses- it is not
so. Since the soul is omniscience natured. If it is accepted that soul is known
by senses then it contradicts the omniscient nature of soul and omniscient is
also contradicted. Swabhava of knowing belongs to conscious soul and not that
of non-conscious senses. The gyan of omniscient is beyond senses only and it
does not have recourse to senses at all. If it is accepted that senses have the
capability of knowing the soul then it clearly disrespects the omniscient nature
of soul and this is the greatest objection.
32. Q: When soul and gyan are undifferentiated then why they are
differentiated as aim and characteristics.
A: Gyan is self established entity and
by means of gyan the soul has been identified. People know the gyan by means of
own experience. Stomach aches and head aches- who knows this? Known by gyan?
Hence gyan is known but agyani by means of gyan identifies others only. Hence
that gyan is oriented towards self so as to identify the soul , the soul and
gyan are explained by means of
differentiation of aim and characteristics. With the gyan which is known
the soul which is unknown has been identified.
33. Q: Soul dravya is pervasive in all the paryayas – does it
mean that soul is pervasive in corrupted paryaya also?
A: Yes! In corrupted paryaya also for
that one samaya the soul is pervasive. But the one who decided so , he does not
have only corrupted bhava in paryaya but Sadhak (practitioner) bhava is also
there. Since ‘the corrupted bhava is not due to karma i.e. the karma is not
pervasive within it , in that the soul dravya alone is pervasive’ – the one who
decided this , he has not lost the realisation of dravya even at the time of
corruption i.e. ‘in paryaya dravya only is pervasive.’ – the one who decides
this he does not have pervasiveness in corruption alone but also in samyaktva
etc. pure paryayas.
34. Q: “ The shakti of Keval Gyan” and “Dharma of revelation of
Keval Gyan”- what is the difference between the two?
A: The jiva in whom Keval Gyan is going
to be revealed, in that jiva the dharma of keval gyan revelation is always
there. The shakti and dharma are two different things. The shakti of keval gyan
exists in abhavya jiva also but he does not have dharma of revelation of keval
gyan. In Abhavya only shakti form swabhava exists but in him the keval gyan
paryaya is not going to appear anytime – this is also his nature.
35. Q: In body form temple the Bhagwan Atma is Pratyaksha
(explicit) at all times , then why is is not seen at this time?
A: This is Pratyaksha from aspect of
shakti. The one who directs Drishti towards it, to him it is Pratyaksha. It is
pure in all three periods of time and Pratyaksha in all three periods of time.
Its form does not have vikalpa of charity-compassion. The one who wants to make
is Pratyaksha, to him it is Pratyaksha only. Directing the part of present knowledge towards Trikaali
(dravya) it is Pratyaksha only.
36. Q: The Jiva does not have Sthan (states) of
happiness-sorrow, then to whom do they belong?
A: In the prime nature of Jiva there is
no corruption, hence the states of corruption are called as that of pudgala
karma.
37. Q: The Atma has infinite shaktis. In them there would be
some shakti wherein the soul carries out karya (deed) of other dravya? Just as
someone takes one cow for grazing then along with him 3-4 other cows are also
taken for grazing. In the same way if soul along with doing karya of self,
carries out karya of body etc. then what is the harm?
A: Listen! In soul there are infinite
shaktis. They carry out their complete karya and keep differentness with
respect to other dravya. The other dravya is wallowing outside the soul and soul does not have pervasive-pervaded
bhava in other dravyas. Hence soul is incapable of carrying out karya of body ,
gyanavarana etc. other karmas and other dravyas.
38. Q: Is there dukh in the swabhava of soul?
A: The Naraki of Narak does not have
smell of sukh of swarga, the Deva of swarga does not have smell of dukh of
Narak, Paramanu does not have smell of pain, sun does not have smell of
darkness and sukh swabhava of soul does not have smell of worldly dukh.
39. Q: Kindly explain the real form of Gyata-Drishta (
knower-seer) ?
A: Consciousness is characteristics of
soul and consciousness is gyan-darshan form. Punya-pap both are different from
swabhava of soul. Soul is Gyata-Drishta (knower-seer). Just looking at others
is not called as Gyata-Drishta , but recognising own gyayak (knower)- darshak
(seer) nature, remaining steady in the same is the Gyata-Drishta nature. ‘
Being Gyata-Drishta we have to do other’s work’- this belief is that of Mithya
Drishti since soul cannot do any karya of others. Knowing own soul by the
gyan-darshan swabhava and remaining steady in the same only is the means for
Moksha.
Continued…..
