Chapter 4
Now causes for Moksha are
described.
Gatha 39: From aspect of
vyavahara naya the means for Moksha are Samyak darshan, samyak gyan and samyak
charitra. From aspect of Nishchaya naya the manifestation of soul in these
three forms together should be known as cause for Moksha.
Q 1: Can Moksha be attained
through either of the two paths?
Ans 1 : Moksha is
attained through only Nishchaya Moksha marg. Vyavahara moksha marg is practiced
along the path of Nishchaya moksha marg.
Q 2: What are Vyavahara
Samyakdarshan and Nishchaya Samyak darshan?
Ans 2: Having faith in
six dravyas i.e. Jiva, pudgala, dharma, adharma, akash, kaal and nine tatvas
i.e. Jiva, ajiva, punya, pap, asrava, bandh, samvar, nirjara, moksha in the
right way is Vyavahara Samyakdarshan .
Nishchaya samyakdarshan is manifestation of the soul
within his own pure conscious self devoid of all the attractions towards other
dravyas.
Q 3 : What are Vyavahara
Samyak gyan and Nishcahaya Samyak Gyan?
Ans 3: Knowing the true
state of each dravya is Vyavahara Samyak gyan. Experiencing the self in the
blissful nirvikalpa form knowing its
pure and true nature is Nishchaya Samyak Gyan.
Q 4: What are Vyavahara and
Nishchaya Samyak Charitra ?
Ans 4: Getting rid of
ashubha bhavas and engagement towards shubha bhavas in the form of fasting,
penances, Samiti, Gupti etc. is known as Vyavahara Samyak Charitra. Discarding
all the thoughts of ragas and concentrating
the upayoga within the pure conscious self without perturbation is
Nishchaya Samyak Charitra.
Q 5: Can one attain Nishchaya
Ratna trio through the Vyavahara Ratna Trio?
Ans 5: If someone
following Vyavahara ratna trio keeps having oneness with that vyavahara only
then he cannot attain Nishchaya ratna trio. If following the Vyavahara ratna
trio , giving up attraction towards passions, he develops oneness with his own
knowing nature then he attains Nishchaya Ratna Trio.
The real cause for Moksha is
described.
Gatha 40: The Ratna trio does not
reside in any dravya other than own soul. For this reason the ratna trio form
soul only is the cause for Moksha definitely.
After description of real
Moksha marg the specifics of Samyak darshan follows.
Gatha 41 : Having the right
belief in the Jivas etc. nine tatvas is called Samyak darshan. That is the
natural form of the soul. After acquiring it the gyan definitely becomes samyak
without having false convictions.
After description of Samyak
darshan the Samyak Gyan is described.
Gatha 42 : Knowing the nature of
soul as well as other substances without Mithya Gyan of the types of doubts,
indetermination, contradictory suppositions is called Samyak Gyan. This gyan
has shape and several types.
Q 1 : What is the nature of
the soul?
Ans 1 : From aspect of
Nishchaya naya the soul is permanent consciousness natured. From aspect of
Vyavahara, soul has nature of knowing, seeing and manifesting. In reality soul
is indescribable but definitely knowable.
Q 2: Which are all the other
substances talked here ?
Ans 2: Leaving apart the
one knowing own self, all remaining infinite souls, all the infinitely infinite
pudgala dravyas, one dharma dravya, one adharma dravya, one akash dravya, innumerable
kaal dravyas, are all the other substances.
Q 3:
Why just knowing the external objects is not called Samyak Gyan without knowing
the nature of own soul ?
Ans 3: Whichever
external objects are known in the knowledge without establishing oneness with
own soul, they will be known but with having oneness with self. In reality it
is not the nature of substance to have anything belonging to own self other
than self. Hence that is not called Samyak Gyan.
Q 4 : What is the benefit of Gyan?
Ans 4: The benefit of
knowledge from Nishchaya aspect is removing ignorance. From aspect of Vyavahara
it is detachment, the sense of right and wrong for the moksha marg.
Q 5 : What are Nishchaya Gyan
and Vyavahara gyan?
Ans 5: The knowledge
which is establishing oneness with own knowledge form soul or the knowledge
which is experiencing the self in Nirvikalpa form is Nishchaya gyan. The
knowledge which has got attraction, desire and thoughts towards other objects,
is Vyavahara Gyan.
Q6 : What is meant by saying
that the gyan has shape?
Ans 6: The knowledge which
concludes and accepts that this is human, animal, pudgala etc. is called
knowledge with shape since the knowledge manifests in the form of the object of
knowledge taking its shape.
After description of Gyan the
description of Darshan follows.
Gatha 43 : Without
differentiating the objects, without engaging in the thoughts of their shape
etc., the general observation of the substances is Darshan. So it is said in
Siddhanta.
Q 1: What is meant by general
observation?
Ans 1: The general
observation of substances from view point of logic implies that observation of
existence of substances in general is darshan. This does not constitute any
kind of vikalpa (thoughts), differentiation, or thoughts of specifics. From the
aspect of Siddhanta the term Darshan means that the experience of own soul i.e.
the illumination of internal consciousness is darshan.
Q 2: These two
characteristics are contradictory ?
Ans 2: No. These are
not. In both of them the subject is soul only.
Q 3: How can the general existence
of substances be the same subject as the soul
?
Ans 3: All the
substances have a quality of general existence. In this no substance is noticed
specifically otherwise its existence will not be general. This general
existence is observed by the soul and the soul is really looking at own self
and knowing own self at that moment, therefore the subject of general existence
is own self. In this way the observation of general existence of the substances
is the same as with the soul as the subject.
Q 4 : A thing is general-specific
by nature. In that, observation of general is darshan and knowing the specifics
is gyan. Is this meaning correct?
Ans 4: No, it is not.
This will result in knowledge being Apraman (unsubstantiated) since the
knowledge knew only one part of the thing and not all. Knowing a thing in
totality alone is called knowledge and the subject of knowledge cannot be
incomplete thing. Hence knowledge knows both general and specifics together.
Q 5 : Vyavahara naya and
Nishchaya naya are also gyan and they know only a part of the thing?
Ans 5: Although
Vyavahara naya and Nishchaya naya are gyan and they know only one part but any
of the nayas is not called Praman (substantiated) since naya do not know the whole thing.
Q 6 : Is the naya apraman ( unsubstantiated)
?
Ans 6: The naya is
neither praman nor apraman but part of praman. Just as a drop of the ocean is
neither ocean nor non ocean but a part of the ocean.
Q 7 : The nirvikalpa own
experience would be called darshan or gyan ?
Ans 7 : The nirvikalpa
own experience is a state of knowledge only hence it would be called gyan.
Q8 : The subject of
knowledge is always other substances. Then which other substance is the subject
of nirvikalpa own experience?
Ans 8 : It is not a rule
that the subject of knowledge are always other substances. The rule is that
other substances are always subject of knowledge. In the same way, it is not a
rule that the observation with soul as the subject be darshan only but the rule
is that the subject of darshan is always soul. Here the subject of knowledge is
soul which can be treated as other substance by the shapeless own soul.
Q 9 : When Nirvikalpa own
experience and darshan – both have the subject as soul then how does one
identify that the Nirvikalpa own experience is knowledge and not darshan.
Ans 9 : The Nirvikalpa
own experience is not totally nirvikalpa. It includes the experience of bliss without
perturbation etc. such different shapes. Hence by nature it is with vikalpa.
During the period of nirvikalpa experience there are very fine vikalpas
undetectable by knowledge which are not given importance hence it is called
Nirvikalpa. When subject is by differentiation it is known vikalpa or Gyan but Nirvikalpa own experience is also
Gyan.
Darshan is always Nirvikalpa since it does not acquire
any of the qualities, paryaya, general or specific etc. shapes. In simple words
it can be said that the effort of acquisition prior to knowledge is darshan.
In this way although the subjects of nirvikalpa own
experience and darshan both are soul but their natures are different.
Q 10 : If the subject of darshan is
soul, that too in non specific manner then what is the meaning of
chakshu darshan (vision) etc.
Ans 10: Chakshu darshan
does not imply viewing through the viewing senses. Actually viewing though eyes
is called knowledge only. In fact chakshu darshan means the experience of the
soul ( effort ) prior to the obtaining knowledge through the eyes. Same way it
should be known for Achakshu darshan
also.
After description of darshan
the sequence of Darshan and Gyan Upayoga is described.
Gatha 44: The Chhadmastha jiva
attains knowledge after darshan since both Upayoga cannot be together , but in
Kevali bhagwan both upayogas are together.
Q 1: What is Chhadmastha ?
Ans 1 : Chhadma implies
one having incomplete knowledge and the one staying with obscuration of
gyanavarana and darshanavarna karmas is Chhadmastha. It is applicable to all
jivas from 1st to 12th gunasthanas.
Q 2: What is the sequence for
Darshan, Matigyan and Sruta gyan?
Ans 2: Suppose some
person has to get knowledge of a pot. Prior to that he was having knowledge of
cloth. He gives up engaging in knowledge
of cloth and changes attention to pot. At this stage the pot and the vision
senses come in contact. The effort to engage the specific senses for the
knowledge is darshan. Still the external object has not been acquired yet.
Subsequently this is yellow red etc. with such avagrah etc. the knowledge is
acquired. This is Mati gyan. Next who made this pot and how long it would stay
etc. are all Sruta gyan.
Q 3: How do the Kevali
bhagwan have both gyanopayoga and darshanopayoga simultaneously?
Ans 3: Kevali bhagwan do
not have obscuration due to gyanavarna and darshanavarna and since viryantaraya
karma is also absent then the manifestation of both upayoga occurs
together.
Q 4: What is the difference
between Darshan and Samyak Darshan?
Ans 4 : The effort of
the soul internally to acquire himself for the purpose of Gyanopayoga is called
Darshan. This darshan is experienced by all souls bhavya, abhavya, samayk
drishti, Mithya drishti, chhadmastha, bhagwan .
The purity which is the cause for experience of the real nature of own soul as
subject of darshan is called samyak darshan. Samyak darshan is attained by bhavya
jivas near the end of worldly journey and bhagwan.
Q 5: When darshan is possible
for all jivas then why samyak darshan is not possible for all?
Ans 5: Darshan is
internal effort prior to knowing anything. This is by nature possible to all
jivas whether they are Mithya drishti or Samyak drishti . But Samyak darshan
cannot be attained without destroying false beliefs. Hence those having wrong
beliefs can have darshan but it is impossible to have Samyak darshan.
Q 6 : Even at the time of
darshan Upayoga, effort of the soul is involved then why does he not acquire
Samyaktva?
Ans 6: Those interested
in external objects, they are always engaged in knowing them believing them to
be useful. Hence though Darshan Upayoga involves internal recourse of the soul,
they never realise the nature of the soul. Hence the recourse to the soul for
the purpose of Darshanopayoga is different from that carried out for the
purpose of Samyaktva.
With the description of
Darshanopayoga the Samyak Gyan adhikar is concluded. Now the Samyak charitra is
described.
Gatha 45 : Getting rid of ashubha
activities and engaging in shubha
activities known as fasting, samiti, gupti are charitra ( conduct into own nature). So is told by Jinendra Deva
from Vyavahara naya aspect.
Vyavahara Charitra is the
means for the goal of Nishchaya Charitra which is described next.
Gatha 46: The discarding of the
external and internal activities by the Gyani jiva for the purpose of preventing transmigration is called Nishchaya
Samyak charitra by Jinendra deva.
Q 1 : What is transmigration
and its causes?
Ans 1 : Discarding the
previous body and acquiring new body with new yoni (birth places) and kulas (
birth forms) and experiencing the various vikalpa form pains is known as Samsar
or Transmigration. The reasons for Samsar are Mithyatva, Avirati, Kashaya and
Yoga.
Q 2: What are the internal
and external activities?
Ans 2: All shubha or
ashubha activities involving body and speech are external activities. All
vikalpa activities involving mind whether shubha or ashubha, large or small are
internal activities.
After Brief description of
Samyak Gyan and Samyak Chritra, now Shrimat Siddhant Chakravarthy preaches the
practice of Dhyan as means for attainment of that path.
Gatha 47: Both of these practices
can be realized by means of Dhyan (contemplation) by Munis. Hence all of you
should practice to attain dhyan
carefully.
Q 1: Why all the three-
samyak darshan, samyak gyan, samyak charitra are of the nature of gyan ?
Ans 1: From the
aspect of differentiation , these three
are different. However from the aspect of non differentiation the knowledge
attained through the nature of right belief is called Samyak darshan. Knowledge
attained through the nature of right knowledge is Samyak gyan. Knowledge
attained through the nature of nature of discarding ragas etc. is called Samyak
charitra.
Q 2: The property of
knowledge is conscious. Whether qualities of belief and conduct are also
conscious form?
Ans 2: Although
consciousness has quality of knowledge but belief and conduct are not conscious
since they do not function in that way. However both of these are conscious
from the aspect of non differentiation. In fact all the qualities of soul are
of the nature of consciousness from undifferentiated aspect.
Q 3: How many types of Dhyans
are there ?
Ans 3: These are of four
types- Artdhyan, Roudra dhyan, Dharma dhyan and Shukla dhyan.
Q 4 : which are all the four
types of Shukla dhyan?
Ans 4 : The four types
are as follows-
(1) Prathaktva Vitark Vichar Shukla dhyan-
Prathaktva means the differences of dravya, guna or paryayas. Vitark means the
internal words contemplated at the time of experiencing the pure soul. Vichar
means the manifestation in the form of changes from one arth, vachan or yoga
into another arth, vachan or yoga. Manifestation in these forms without any
desire is called Prathhaktva Vitark Vichar Shukla dhyan.
(2) Ekatva Vitark Avichar Shukla dhyan- Contemplation
without changes in any of the dravya, guna or paryaya in a stationary manner is
Ekatva Vitark Avichar Shukla dhyan. At the conclusion of this dhyan Keval Gyan
is generated.
(3) Sookshma Kriya Pratipati Shukla dhyan-
Staying only with Sookshma Kay yoga without deviating or perturbation is
Sookshma Kriya Pratipati Shukla dhyan. This is carried out at the end of 13th
guna sthana.
(4) Vyuparat Kriya Nivratti Shukla dhyan-
Where all the activities of yoga are
over, such manifestation is called Vyuparat Kriya Nivratti Shukla dhyan. This
is carried out in 14th gunasthana.
Q 5: In Sayog Kevali and Ayog
kevali gunasthana the Manobal ( power of mind ) is not existent hence how dhyan
is feasible?
Ans 5: In these
gunasthana the Mano bal ( power of mind) is not there due to emergence of keval
gyan. However from a formal view point the dhyan is said to exist since there is
nirjara of karmas which are as a result of highest quality dhyan. From
Nishchaya aspect the dhyan is not existent.
Q6: What is dhyan?
Ans 6: Contemplation of
any specific subject continuously is dhyan. Although such dhyan should be there
for jivas with mind, even kevali are said to engage in dhyan from vyavahara
point of view since there is karma Nirjara at that stage. Even one sensed to five
sensed Asangy Panchendriya are said to indulge in Artdhyan and Roudra dhyan
since there is influx of karmas.
Now for attainment of
Nirvikalpa dhyan , the necessary duties are sermonized.
Gath 48: If you want to focus
your attention for attaining Nirvikalpa dhyan
then do not indulge in moha, raga, dwesha with respect to desirable ,
undesirable objects.
Q 1: Chitta ( attention) is
cause for vikalpa therefore even when focused to prevent wandering, there
should be at least one vikalpa ?
Ans 1: Although it is
true that for preventing wandering there is single vikalpa in the chitta, even
then when the chitta is focused without straying without increase or decrease
etc. form changes then even that vikalpa gets eliminated. Thus the progeny of
vikalpas become non existent.
Q 2: Why nirvikalpa dhyan is
not feasible under manifestation of moha?
Ans 2: Under influence
of moha, one does not know the nature of self then how does one get rid of upayoga
towards other objects? In moha the upayoga is always towards other objects and
this leads to generation of vikalpas in plenty. Hence nirvikalpa dhyan is not
feasible under those conditions.
Q 3: What is the difference
between raga and moha ?
Ans 3: Moha represents
unawareness of the self. Raga is attraction of senses and mind towards any
object. When moha is present then raga will always be there. But a condition is
also possible of raga being present with
moha being absent. Similar is the state with dwesha. With raga or dwesha being
present , vikalpas keep getting generated hence nirvikalpa state is not
feasible.
Now first one of the efforts
namely Padastha Dhyan is described which is carried out prior to Nirvikalpa
dhyan.
Gatha 49: Recite 35, 16, 6,5,4,2
and 1 lettered Mantras denoting Parameshthi (highest desirable state) and practice
dhyan. Also follow the advice of Gurus
and recite other mantras and indulge in dhyan.
Q 1: Who are parameshthis ?
Ans 1 : Parameshthis
denote the people staying in highest desirable state. In Jains these are five
only- Arihant, Siddha, Acharya, Upadhyaya and Sadhu.
Q 2: How should these mantras
be recited and dhyan carried out?
Ans 2: The mantras are
recited externally orally or internally
by implicit words accompanied with recalling the qualities of the parameshthis. Dhyan entails
recalling the qualities and glory of the parameshthis silently with controls of
mind, speech and body. Then superimposing those qualities within own nature one
should head towards nirvikalpa state.
Now Panch Parameshthi are the
subjects of the Dhyan Mantras; out of which the first Parameshthi shri Arihant
Bhagwan is described.
Gatha 50 : The one who has
destroyed the four ghati karmas, who is stationary with infinite knowledge,
infinite darshan, infinite pleasure, infinite power and shubha param audarik
body; he is Arihant , object of contemplation.
Q 1: How can karma be destroyed
since it is existential ?
Ans 1 : Karma is paryaya
of pudgla dravya which can never be destroyed. Truly the pudgala entity has
capability of manifesting in karma form
and their bulk is named as Karmana vargana. These karmana varganas
manifest in karma form under nimitta of the bhavas of the jiva and can also
manifest in non karma i.e. akarma form under nimitta of shuddha bhavas of jiva.
For Arihant bhagwan the four ghati karmas have become akarma form which can never manifest
into karma form in future. This is the meaning of destruction of karmas.
Q 2: How does one justify the
presence of omniscient when none is seen?
Ans 2: One cannot say
that omniscient does not exist in all the times and all the places because that
itself would lead to him being omniscient.
Further one can prove it by logic also. It is seen that
the obscuration due to raga and
ignorance is different in different people hence there must be some person in
whom obscuration is non existent. That
would be omniscient.
Another logic is that the past, small, distant etc. all
objects are definitely visible to someone since they are subjects of inference.
Hence omniscient must also be visible to someone.
Another fact is that the nature of knowledge is knowing
and karmas cause obscuration of the same power
hence the knowledge remains restricted. However when karmas are
destroyed and they do not obscure knowledge then there is no restriction on
capability of knowledge. Hence he should know all.
Now the Siddha Parameshthi is
described as subject of Padastha Dhyan
Gatha 51 : The one whose all
eight types of karmas are destroyed as well as the body, who knows the entire
loka and aloka, the one who has attained Moksha with his last body and has the
same body shaped soul is called Siddha parameshthi. Indulge in dhyan on the form
of Siddha parameshthi stationary at the end of the loka.
Q 1: What is the shape of the
siddha soul?
Ans 1: Truly siddha soul
is non corporeal since he does not have any of the qualities of the pudgala
dravya. However from vyavahara aspect his body shape is same as the last body
occupied since there is no reason for it to change once all karmas and nokarmas
are destroyed. The number of spatial elements or Pradesh is innumerable equal
to lokakash which is same for all jivas. From aspect of nishchaya naya he is
without shape.
Q 2: Why does he stay at the
end of the lokakash ?
Ans 2: The nature of
jiva is Oordhvagaman i.e. always travelling upwards. Once jiva does not have
restriction due to karmas he travels to the end of lokakash beyond which he
cannot travel further since the medium conducive to travel, dharma dravya is not there.
After Siddha Parameshthi, now
Acharya Parameshthi is described as subject of Padastha Dhyan.
Gatha 52 : The one who has
eminence in darshan and gyan, who is engaged in 5 types of conducts namely
darshanachar, gyanachar, viryachar, charitrachar, tapachar himself and helps others also to engage; he
is Acharya who is worthy of dhyan.
Next Upadhyaya Parameshthi is
described as subject of Padastha Dhyan.
Gatha 53 : The one who is having
ratna trio ( three jewels of samyak darshan-gyan-charitra) , who is engaged in
preaching the dharma everyday, such prominent amongst munis is Upadhyaya
Parameshthi. Obeisance to him.
Now Sadhu Parameshthi is
described as subject of Padasthaha Dhyan.
Gatha 54 : The Munis who practice
total pure charitra on the path to
Moksha marg, who have definitely
accomplished darshan and gyan ; they are called Sadhu Parameshthi.
Obeisance to them.
After the sermon on Padastha
dhyan , the characteristics of Nishchaya Dhyan are described by means of Dhyata
(the one contemplating), Dhyan (contemplation), Dhyeya (subject of
contemplation)
Gatha 55: At the moment the
Sadhu, contemplating upon whatever subject, establishing concentration with the objective or attains oneness with
the self, manifests in totally detached form , the saints call that dhyan as
Nishchaya Dhyan.
Q 1: What is the subject of
contemplation?
Ans 1: Soul or any
substance other than soul could be subject of contemplation for the Sadhu; no
harm is done since the nature of knowledge is to know. Any subject being known
in a concentrated form is not deterrent to the soul. The deterrent are the
false belief /intents.
Now the means for Param Dhyan
and its form is described.
Gatha 56: Do not make any efforts, do not speak anything, do
not think any thing, so that the soul becomes one with the soul in stationary
form; this alone is param Dhyan.
Now concluding the sermon on
Dhyan, Acharya preaches on the practices to be followed for attainment of Dhyan.
Gatha 57: Since soul engaged in
tapa, sruta, Vrita only is able to drive
the chariot of the form of dhyan, hence O Bhavya Jivas ! For attaining such
Dhyan always be engaged in all the three tapa, sruta and vrita.
Q 1: After the description of
param Dhyan why the Vyavahara means are being talked about for dhyan?
Ans 1: Here the subjects
are Nishchaya tapa, nishchaya sruta and nishchaya vrita which only lead to
param dhyan. One should not even think of vyavahara means at this stage.
Q 2: What are Nishchaya tapa,
sruta and vrita ?
Ans 2: Remaining in pure
own self is Nishchaya tapa. The vyavahara means to attain these are the 12
types of tapa.
Perturbation free pure manifestation in the form of own
soul experience is Nishchaya sruta. The vyavahara means for the same are study
of dravya sruta scriptures etc.
Getting free of all the shubha ashubha activities
pertaining to mind, speech and body is Nishchaya vrita. Practices of five vows
(mahavrita) are vyavahara means for the same.
Now with the completion of
description of Dhyan and conclusion of this Granth, Acharya indicates his
humbleness with obeisance to Sruta Devata.
Gatha 58 : This Dravya Sangrah
described by Nemichandra Muni having little knowledge may please be corrected
of all the flaws and be made complete in sruta by gurus prime amongst the
munis.
Q1:
What is the meaning of the term Dravya Sangrah ?
Ans 1 : The one which
has manifested in paryaya form, is continuing to do so and will also continue
doing in future, that is called dravya. All such dravyas are described collectively in this
granth Dravya Sangrah.
The End
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