A Description of Reality ( Paramarth Vachanika by Pandit Banarasi das) - 5

                                                   6. Gyani and Agyani 

Now listen to the difference between ignorant and knowledgeable jivas further:-

The knower knows the means to practice Moksha marga while ignorant does not know.

Why? – Listen- The ignorant jiva calls Agam procedure as Vyavahara and Adhyatma procedure as Nishchaya. Therefore Agam part is singularly considered as Moksha marga , without knowing the vyavahara of Adhyatma part- this is the nature of ignorant; he believes like this.

Why? – Because the Agam part is of the form of external activities which are directly noticeable , their practice is simple. Engaged in those external activities, the ignorant jiva believes himself to be eligible for Moksha; however the implicit Adhyatma activities which are understandable with inner vision, are not known to the ignorant jiva. In the absence of inner vision the internal activities are not noticed by the ignorant hence the mithyadrishti jiva is unable to practice Moksha marga.

 

Look! How clearly the Moksha Marga has been defined!  Moksha Marga is activity of Adhyatma by means of internal experience. That activity is known to Dharmi by means of internal vision. The process of Moksha Marga cannot be known by means of external vision. Agyani looks only at the shubha raga and the external activities which he terms as Vyavahara and believes the same to be Moksha Marga. He does not know the practice of true Moksha Marga practiced internally. The external activities and shubha ragas do not lead to Moksha Marga at all.

Here Pandit Banarasidas ji says very clearly that the ignorant jiva believes himself to be eligible for Moksha Marga by practicing external activities. He calls the impure manifestations form Agam procedure as Vyavahara and does not recognise the Vyavahara of Adhyatma procedure i.e. pure manifestation form Vyavahara at all. But brother! Impure manifestation is not Vyvahara of Moksha Marga, it is impure Vyavahara only. Actually Moksha Marga has mixed kind of Vyavahara i.e. partial purity and partial impurity – such mixed manifestations are there in Moksha Marga,  which is Vyavahara of Moksha Marga. Such Vyavahara is not known at all to Agyani. He believes the Adhyatma procedure ( pure manifestations) as Nishchaya and Agam Procedure (impure manifestations) as Vyavahara. Further he believes the singular Agam procedure i.e. shubha raga and external activities to be  Moksha Marga.

Brother! Pure manifestation is also Vyavahara. What ever is the pure manifestation, that much is pure Vyavahara, which is Adhyatma procedure; without which the Moksha marga does not exist. The coarse activities of shubha raga are noticeable to the Agyani externally hence he understands them quickly i.e. believes them to be Moksha marga itself. The Jivas who are tied down in the external raga activities ; how can they dream of internal pure paryaya form Moksha marga? Inwards Adhyatma procedure and outwards Agam procedure i.e. purity and impurity- the one who does not recognize the difference between the two and Moksha marga and worldly marga – the one who does not know their differences , how can he practice Moksha marga ? Adhyatma procedure and Agam procedure- the one knowing the difference of the two only can traverse on Moksha marga.

Indivisible dravya is Nishchaya and its pure parayaya is Vyavahara. Pure manifestation  only is pure vyavahara of soul ; such pure Nishchaya-Vyavahara is not understood by the Agyani and activities of the body or shubha raga itself he considers as his Vyavahara and believes it to be Moksha marga. With such Vyavahara wherein he is immersed in ragas and activities of the body, how can the jiva traverse on Moksha marg?

Agyani jiva does not know the pure manifestation form Vyavahara and believes ragas etc. form impure Vyavahara to be cause for Moksha- this is ignorance. Ignorant jivas only believe himself to be eligible for Moksha marga with such ragas etc. form impure bhavas- this has been clearly stated by Pandit Banarasidas ji 400 years back and traditionally the same thing is being told by gyani saints from  beginingless time.

Brother! You are familiar with ragas since beginingless time, hence the activities of ragas seem easy. If someone defines ragas as Moksha marga then that thing is easily absorbed in your heart, but that raga is not Moksha marga. Moksha marga is Adhyatma procedure form, the pure consciousness manifestation with dependence of the soul alone is Moksha marga; with that only Moksha can be attained easily, therefore that is the right path- true path. Except this, with  any other path, Moksha cannot be attained, it is impossible. The pure jewel trio form Nishchaya Moksha marga alone has been declared as the shuddha Vyavahara of the soul . In Pravachansar also it  is called as ‘ Vyavahara of the soul in the form of immersion in pure consciousness form’, this is regarding pure paryaya only.  The same is identified as Adhyatma procedure here. In this way with different styles, the prime stream of Moksha Marga has been flowing identically. ‘ The conglomeration of Samyak Darshan- Gyan-Charitra is Moksha marga’, this too has the same objective. The form of Moksha marga as described by different saints is one and the same.

It is said also, “ there is only one path of reality in all the three periods of time.”

Question: If pure paryaya is Moksha marga, as is stated above, then  why do you ask to discard the paryaya calling it non-venerable?

Answer: O Brother! It has not been told to abandon the pure paryaya, but if you contemplate upon that paryaya by differentiation then vikalpa would be generated ; hence to avoid that vikalpa, the dependence upon differentiation of paryaya has been prevented. To abandon the dependence upon the differentiation of paryaya and to contemplate upon the indivisible nature , the differentiation of paryaya has been declared as non-venerable. Abandoning  the dependence upon the differentiation and taking recourse to indivisible internal nature, the paryaya would be immersed in the internal nature without division and  experience would be nirvikalpa form. Under such conditions the prayaya would not vanish. Yes, the dependence upon the paryaya would be surely be abandoned and the vikalpa of differentiation of paryaya would be discarded. By declaring paryaya as non-venerable, if someone  presumes  absolutely abandoning the pure paryaya as desirable, then its is not right. In Samaysara also ‘ soul is not  apramatta (with restraints) or pramatta (without  restraints) ‘- this has been told so as to remove the dependence upon the paryaya and to meditate upon singular knowing nature to experience the same. During the experience of the nature, the paryaya automatically becomes purer, but it has not been negated anywhere.

Therefore one should understand all aspects of reality in proper perspective.

Look! This is interesting point related to prime objective. How to attain Moksha marga is the objective. There are several kinds of debates raging about the process of Moksha marga. Some one says that shubha upayoga itself is moksha marga and someone says that till 6^th gunasthana the shuddha bhavas i.e. Nishchaya Samyaktva  is not existent. O brother! Shubha bhava is cause for bondage of punya karmas only, how can it be cause for Moksha? Further, the shuddha bhava with Nishchaya Samyaktva starts in fourth gunasthana itself , without which Moksha marga or dharma cannot be attained. Unfortunately the Bahiratma Jiva ( Jiva with external orientation) cannot recognise the pure manifestations of the soul, he is focused on the external coarse activities and coarse ragas only. The subject of conscious nature beyond the ragas does not excite him, instead he shows disinterest/disrespect towards the same.

Mithyadrshti jiva is indulgent in such contrary bhavas from beginningless time resulting in worldly transmigration.  Here our subject is how to eliminate such bhavas and attain Moksha.

Internally  repeatedly contemplating upon the right path respectfully and to awaken unprecedented excitement towards it only is appropriate.

The experience of internal nature has a unique taste which does not come to the notice of ignorant ones. He does not notice any tatva different from the ragas. So many saints and wise dharmatmas have told in the past and are telling in the present that ‘ shubha raga is not Moksha marga at all and nimitta etc. other dravyas are inconsequential.’ – Listening to this with inappropriate ego of their wisdom they say that such a statement has been made in the momentary sentimentality only- the true nature of reality is not like this. Then listen brother! We also can say that the saints and wise gyanis have told this for  exposition of real truth and you are casting criticism over them under influence of untruth and dwesha which is highly improper.

Question : In scriptures the agyani has been called as foolish , is this not dwesha?

Answer: No brother, this is not dwesha. Actually, to highlight how harmful is ignorance,  this is a compassionate bhava  to repulse it. A big snake is residing in someone’s house and he may be totally ignorant about it; under such conditions, some other gentleman describes him the dreadfulness of the snake, there what is the objective of the gentleman? His goal is that this person knowing the danger of the great snake make an effort to eject it from  his house. In the same way opposite to nature of the soul,  false delusion form great dangerous snake   has occupied the house of ignorant jiva which he is not even knowing , in fact he is treating it as beneficial. The Saint gyanis are telling him- O ignorant one! You are entertaining such a poisonous snake form harmful Mithyatva bhavas! Discard these bhavas!! – Entertaining such Mithyatva bhavas is ignorance only.

Now consider that calling that person as foolish is dwesha or compassion? To protect him from entertaining extremely harmful Mithyatva bhavas , it is a preachment with great compassion. In spite of explaining several times , the form of pleasures of omniscient beyond senses , those who do not understand it , such jivas are being addressed to preach the greatness of this serious  folly by Shri Kundkundacharya in Pravachansar as follows:

“Those whose ghati karmas have been destroyed, whose bliss is paramount amongst all the pleasures- listening to their discourse, those who do not believe them are abhavya , and those who believe them and accept it are Bhavyas.”

Here it is not a matter of some particular person, it is the invocation of truth. By describing the bliss beyond senses of the omniscient we inform of the blissful nature of the soul. Listening to this if someone does not get excited internally , that jiva is ineligible for attainment of Dharma. For Mumukshus ( people desirous of Moksha), on listening of the pleasure beyond senses, their innumerable spatial elements of the soul start tingling with anticipation. Oh! Saints have not left any effort for explaining the subject. If some one wishes to understand with true inquisitive attitude then the path is absolutely clear , straight forward and simple. If someone does not wish to understand and wishes to argue then what can be told to him? His soul is manifesting in that form and what can others do about it? The same jiva, when with his own true efforts manifests in true form understanding the reality then he would become the ruler of the three worlds.

The Moksha Marga is the fine inner Adhyatma bhava which cannot be observed from outside. For example there are two jivas, who are Digamber jain munis externally, do not wear a thread for clothes, only possessions are peacock feather broom and Kamandal (stoup), both follow the five great vows with shubha raga, the food and movements are flawless of both, preach as per the scriptures- the agyani also can observe all these activities of both Munis externally; but it is possible that of the two, one may be Mithyadrishti and the other may be practicing with Samyak darshan-gyan-charitra internally. There the first Muni is practicing the Agam procedure but he does not follow the Moksha Marga while the second Muni is practicing Adhyatma procedure and following the real Moksha marga. The external activities of both are almost similar but there is a vast difference between the fine internal manifestation.

Look! In the external activities of the first, the implicit  shuddha bhava form Adhyatma procedure is not being followed while the second is following. The difference of the Adhyatma procedure is the real Moksha marga which the agyani does not recognise. He believes both to be the same and will accept external activities and shubha raga of five great vows to be Moksha marga. But brother! Observe with some insight! Moksha marga does not exist in external activities or ragas, it exists in the shuddha bhava form jewel trio of inner self. Once this is recognised then you would understand the true nature of Munis and then you shall have the true devotion towards the Munis and the real path for treading on Moksha marga would be understood. Without such knowledge, Moksha marga cannot be practiced. In this way why agyani cannot practice moksha marga has been explained very clearly.

7. The Practice of Moksha Procedure by Samyakdrishti

Now, how does the Samyakdrishti practice the Moksha marga,  is described:

Who is Samyakdrishti? Listen- The one who does not have doubt, moha or confusion – these three bhavas are not there – such is Samyak drishti.

What is doubt, moha and confusion? That is explained by means of example as follows:

Four people were standing in one place. Another person came near them and showed them a piece of sea-shell and asked each of them what it was? Is it sea-shell or silver?

First person with doubt said – ‘ I do not understand if this is seashell or silver? In my view it cannot be decided.’ The second person afflicted with moha said – ‘ I do not understand what is seashell and what is silver? I do not know anything hence I do not know what you say.’ Or otherwise keeps quite only without speaking anything. The third person with confusion said- ‘ This is definitely silver, who would call it seashell? In my view it appears to be silver only.’ – In this way all the three people did not know the form of seashell hence their knowledge is Mithya.

Now fourth person said,-‘ This is directly seen to be seashell, where is the doubt? Seashell---seashell---seashell, whoever calls it something else he is directly confused or blind. ‘ In the same way the samyakdrishti does not have doubt, moha or confusion in the nature of self; he knows the nature of reality. Therefore the samyakdrishti jiva knows to practice Moskha procedure with inner vision.

The one who does not have any doubts in the nature of soul , who has known the nature of soul without uncertainty- such Samyakdrishti alone can proceed on Moksha Marga. If someone is erring in deciding the nature itself then he cannot practice Moksha marga. This is explained by means of example of seashell and silver. Body itself is soul or soul is different from body? Soul is doer of the activities of body or not? Whether punya-pap can lead to dharma or not? The one who has such doubts, there is no decisiveness about the tatva – with such uncertain belief, the Mithyadrishti Jiva cannot proceed on Moksha marga. He does not even have the right knowledge of the difference of nature with corruption or difference between insentient- sentient.

Further, another person afflicted with Moha is not able to decide between own nature and other’s nature or bandh marga vs. Moksha marga. Sometimes he thinks that Veetrag bhava itself is Moksha marga and later after listening to arguments of Vyavahara side he thinks that shubha raga itself should be a means for moksha marga. If he keeps manifesting with such uncertainty then how can he manifest with orientation towards the nature of self ? Definitely without firm conviction the manifestation shall not orient towards inner self and Moksha marga cannot be practiced. Just as whether it is a piece of silver or seashell? Without right decision whether it should be kept or discarded – this cannot be decided. In the same way what is the own nature and what is the other’s nature, which bhava leads to bondage and which leads to Moksha? Without the right decision which bhava to be kept and which to be discarded or, to orient towards which bhava and to reject which bhava- this cannot be decided therefore Moksha marga cannot be practiced. Shubha raga is worth retaining or discarding – if someone cannot decide this then how can he manifest away from raga and orient towards self? His manifestation would be unstable  therefore without becoming stationary in conscious self , he cannot practice Moksha marga.

The third person, with a confused mind is accepting seashell itself as silver; he does not have time to abandon seashell for silver. In the same way the ignorant jiva with confused intellect believes shubha ragas etc. other bhavas itself as Moksha marga with conviction. Hence he does not have a chance to discard the ragas and orient towards the Veetrag nature, therefore he cannot tread on Moksha marga. Shubha raga is means for Moksha- with such adverse decision, how can the jiva return from ragas into own veetrag nature? In this way with confused mind having wrong orientation, jiva cannot practice Moksha marga. With right viewpoint only jiva can tread on Moksha marga.

The fourth person knows clearly that it is definitely seashell and not silver. He recognizes the right forms of seashell and silver. Even if thousand people call that seashell as silver, he is not confused in his right decision. In the same way the dharmi jiva is doubt free with regard to his own conscious blissful nature and knows the self-others, own nature-other nature properly as different. Pure manifestation with Adhyatma procedure alone is Moksha marga and corrupted manifestation in Agam procedure form is not Moksha marga, that is bondage path only- he knows this definitely, and he is quite firm and doubt free. Even if thousands or lakhs of people tell differently, he does not deviate from his right decision. Such person without confused mind can orient towards the nature and practice Moksha marga.

In the scriptures, although shubha raga has been described as means for dharma from aspect of nimitta or Vyavahara, even then the dharmi jiva does not get confused. He knows without doubt that this is just an informal statement, in reality it is not so. Raga is never dharma and in reality raga is vibhava and only vibhava, which is not my own nature, nor is it means for moksha; whoever believes it to be means for Moksha, is definitely ignorant. With such firm conviction, he practices own nature and moksha marga based upon the nature of self. In this way the samyak drishti knower knows the Moksha procedure by means of inner contemplation.

This is description of the thoughts of Samyak drishti. Samyak drishti knowns to practice Moksha marga by means of Adhyatma procedure by having right conviction of own nature. However the Mithyadrishti believes the Agam procedure itself to be means for Moksha and manifests in Agam procedure alone which is impure, hence he cannot traverse on Moksha marga.

8. Pleasant aspect of Moksha Marga

                        

     

              

Samyakdrishti treats external bhava manifestations as external nimitta form, that nimitta is of several kinds and not one; therefore he practices Moksha Marga with the conviction of inner vision. With the awakening of samyakgyan and Swaroopacharan (conduct as per the nature), the Moksha marga is true. Practice of Mokshamarga is Vyavahara and the shuddha dravya is inactive form which is Nishchaya. Samyakdrishti knows the forms of Nishchaya and Vyavahara in this manner. The ignorant jiva, neither knows, nor believes. The ignorant jiva practices path of bondage and describes it as Moksha marga, but the knower does not accept it. Why? Since by practicing bondage, bandh only accrues, Moksha cannot accrue.

Look  at the pleasant aspect of Moksha marga! In what way the Dharmi jiva practices it and what is the mistake that ignorant ones make – this has been told here. Dharmi jiva has doubt free conviction based upon experience that I am of the nature of knowledge , my moksha marga is based upon my knowledge nature only. The eternal shuddha dravya – this is my nishchaya and based upon it the manifested shuddha paryaya is my Vyavahara. Besides this raga etc. other bhavas are external to me. Notice what has been described as Vyavahara? Based upon the support of shuddha dravya , the practice of Moksha marga by means of pure paryaya is Vyavahara of the dharmi. Agyani does not manifest in such vyavahara nor does he know it.

Shuddha dravya is nishchaya and shuddha manifestation is vyavahara- by saying so, both nishachaya  and vyavahara have been called as two sides of same  substance. Here ragas etc. other bhavas have not been called as Vyavahara but by calling them as nimitta, they have been described as different. This is a very pleasant aspect. The vyavahara is within self while nimitta is in others. Nishchaya-Vyavahara – both are of same category, belong to knowledge while other bhava form nimitta are of different types. The way the external dravya is nimitta and moksha marga is not dependent upon it; in the same way the shubha raga within self is like nimitta of external dravya and moksha marga is not dependent upon it. In Moksha marga just as other dravyas are external, in the same way shubha raga is external and different. With inward contemplation dharmi jiva practices such Moksha marga. Without  inward contemplation of  own nature  Moksha marga cannot be practiced.

Without such inner contemplation if an agyani indulges in shubha raga and if he believes the shubha raga of vyavahara jewel trio itself as moksha marga, but that is not moksha marga in anyway- it is only an illusion. When Samyak darshan is attained and experience of own soul is attained,  then only the moksha marga is real ; without it the moksha marga does not exist. Oh ! Without Samyak darshan and Experience of own soul, believing shubha raga alone to be moksha marga is like contempt towards veetrag jain marga. Jinendra Bhagwan did not preach such a moksha marga; he has preached only Samyak darshan- gyan-charitra only to be moksha marga, which is attained by means of own soul experience alone. Without own soul experience, by indulging in shubha raga alone, the moksha marga cannot be attained at any time. Here it is told that shubha raga is only external nimitta form. The jiva who meditates  with inward contemplation for moksha marga , for him only the shubha bhava is external nimitta. For Agyani the shubha bhava is not nimitta for moksha marga. If the material cause itself is not existent then what is the use of nimitta for moksha marga? If Adhyatma procedure itself is not there, then he is believing bondage procedure alone as Moksha marga and indulging in it.

The shubha raga has been described as nimitta on the path of moksha, that shubha raga also is not identical for all the practitioners; there are several kinds. The manifestation of nature could be the same but manifestations of corruption are not one and the same. The nature of Dravya is eternally the same. Indivisible-inactive pure dravya- that is Nishchaya and based upon that practicing the Moksha marga – that is Vyavahara. Moksha marga i.e. nishchaya jewel trio form manifestation – that is the vyavahara of dharmi and the Vyavahara jewel trio ( shubha raga form) – that is the external nimitta form. Here the Moksha marga paryaya has been called as Vyavahara, that Moksha marga is not of the form of raga; the Vyavahara jewel trio is raga form, which is there in bondage procedure, while nishchaya jewel trio is in Moksha marga procedure. Moksha marga and the forms of Nishchaya-Vyavahara are known to Samyakdrishti, the ignorant Agyani does not know it. Even if he hears it, it does not enlighten him and he disapproves of it; he follows only the bondage procedure and believes that only as Moksha marga.

Brother! Raga is bhava leading to bondage so how can one attain Moksha through it? If someone cannot differentiate between the bondage bhava and Moksha bhava then how can he experience the totally detached pure soul? Further without experience of own soul, how can the path to Moksha be illuminated? The ignorant does not have an iota of own soul experience hence how can there be a Moksha marga? Without own soul experience, all the bhavas entertained come within the category of bandh bhavas, which lead to bondage only. None of those bhavas lead to Moksha marga.

Just as a national highway does not have stones or blockages on it ; in the same way the path to Moksha is like that highway without any hindrances of the form of ragas. Saints have practiced the Moksha by the highway of the form of pure manifestations and the same they have directed for the world to follow.

Question: If this is highway then there could be another which may not be so smooth?

Answer: Even the not so smooth path does not mislead. The highway may be leading to east and the non-smooth path may be leading to west, that is not feasible.  Whatever the form of the path , it has to lead to same destination. In the same way, the samyak darshan- gyan followed by shuddhopayoga form Charitra is the straight forward path to Moksha by which within the same birth one can attain Moksha  and Keval gyan.  Without such Charitra , the Samyak darshan-gyan are incomplete Moksha marga hence not so smooth therefore he shall attain Moksha by taking some more births. Whether the Moksha marga is smooth or not so smooth, in both cases the destination is the same i.e. own nature; even one does not lead to raga which is opponent of the moksha marga and leads to bondage which cannot lead to Moksha. With recourse to Moksha marga there can be no bondage and with recourse to bandh marga there cannot be any Moksha.

At the time of indulging in raga, the bhava of samyak darshan and samyak gyan which negates it, that alone is Moksha marga. On fruition of such samyak darshan and samyak gyan only the right moksha marga begins. Samyak drishti follows the moksha marga by means of guidance of own soul experience. Under guidance of shubha raga the Moksha marga cannot be followed- since that leads to bondage procedure.

“ Then whether Samyak drishti has to remain in contemplation of Adhyatma only and he may not have any thoughts pertaining to bondage procedure? “ Such questions are answered in the next chapter.       

Continued……

A Description of Reality ( Paramarth Vachanika by Pandit Banarasi das) - 4

                         4.The Infiniteness of Agam and Adhyatma Procedures

In Agam procedure the worldly marg and in Adhyatma Procedure the Moksha marg are described. All those bhavas which lead to karma bondage are included in Agam procedure ; the shubha raga of Vyavahara jewel trio is also included in this. All the bhavas of pure consciousness procedure are included in Adhyatma procedure. In this manner the streams of the two procedures are different. Both the procedures should be accepted to be infinite. There are infinite kind of corrupted bhavas in the soul and the nimitta form karmas are also of infinite kinds. In the pure manifestations of the soul also the infinite qualities have infinite variations. The manifestations of  knowledge etc. qualities are also of infinite types. In this manner the purity and impurity, both have infinite variations.

Just as in Samaysar, the agyani has been said to be existing in space of pudgala karmas; in the same way the impure manifestations have been said to be of the shape of pudgala here. It is not of the category of soul’s nature hence they are not said to be of the shape of the soul. The manifestations dependent upon the soul are pure manifestations and they are of the shape of soul; where pudgala has no relationship. The bhava related to the nature of the soul only can be reason for the bliss of the soul. The bhava related to pudgala can never be cause for happiness of the soul hence that bhava can never be venerable.

That bhava is guest, it has not appeared from inside, nor will it remain inside. Actually that bhava does not belong to the soul, it is not Moksha marg; since in any of the shubha-ashubha bhava, soul does not have any control; actually the control belongs to asrava and bondage. This corrupted bhava is dependent upon asrava-bandh, the nature of soul does not have its ownership; hence soul does not have its control. The domain of soul is only in pure consciousness manifestation.

The Agam procedure is of the form of Uday (fruition) bhavas while Adhyatma procedure is of the form of Upasham (subsidence), Kshayik ( destroyed) or  Kshayopasham ( subsidence cum destruction) bhava form. The inclusion of punya, pap, asrava, bandh and ajiva karma occurs in Agam procedure and Samvar, Nirjara, Moksha and shuddha Jiva occurs in  Adhyatma procedure. In this way both the procedures are different from  each other. If their forms are realized then with the differentiating knowledge the Moksha marg is revealed. In other words, the tradition of Adhyatma would  progress within self and the tradition of Agam (karma and impurity) would diminish and that is called as Dharma. The beginning of such Adhyatma procedure starts from fourth gunasthana. From fourth to fourteenth gunasthana Adhyatma procedure exists. However in accordance with the role, whatever is the relationship with impurity and karmas , that much Agam procedure is also there. With complete separation from Agam procedure one is liberated from the world and Siddha state is revealed. Later there is no relationship with pudgala at all and the tradition of continuance in the world from eternal times also gets totally destroyed from the roots.

The ignorant believes Agam procedure i.e. relationship with corruption and karma only to be the form of jiva and   does not know the real nature of jiva. Hence he does not have factual knowledge of Agam or Adhyatma procedures ; since the ignorant has believed the shubha raga form Agam procedure itself as Adhyatma procedure. This subject would be described in detail later. The proper knowledge of Agam and Adhtma procedure is known to Samyak gyani only.

In the world both the procedures of Agam and Adhyatma are prevalent from eternal times, but individually for one jiva the Agam procedure is from beginingless time while Adhyatma procedure form practitioner state is for innumerable samayas only. Any jiva can stay in practitioner state form a maximum period of innumerable samayas only , not more than it. If some jiva remains in practitioner state for minimum period and becomes Siddha , then also the duration of practitioner state is innumerable samayas only, this is the rule. All the jivas of the world may have such bhavas of Adhyatma procedure- such a rule is not there.

Now the infiniteness of Agam and Adhyatma procedures is considered:

The nature of infiniteness is demonstrated with an example. For example if we take the seed of Banyan tree in the hand and consider it from aspect of long term, then that seed of Banyan tree contains a Banyan tree, in future it would become the tree , all its future expansions are present in that seed along with its several branches, leaves, flowers etc. and each of the fruits has several seeds.

In this way consider the states of a single Banyan seed. Further if we consider minutely then the seed of that Banyan tree contain several trees. In this manner one tree has several seeds and each seed has one-one tree , if we consider this way then in future neither there is end of Banyan trees nor  is there  an end to the seeds.

Such is the form of infiniteness.

The form of such infiniteness is also observed by Kevalgyani purush as infinite form only; the infinity does not have an end which can be seen in the knowledge, hence infinity is seen in infinite form only.

In this way the infiniteness of Agam and Adhyatma should be understood.

 

Here example of tree and seed has been given for explaining the infiniteness. The tradition of tree and seed is since beginingless time, first tree or first seed? Brother! From aspect of tradition both are beginingless and on considering minutely, every seed has capability of being infinite trees in future- on such consideration no end can be seen of such tradition. In Jiva also the tradition of corruption and karmas is continuing since beginingless time and the flow of pure paryaya in the world is also continuing from beginingless time. First Siddha or Worldly ? – Both traditions are since beginingless time. First corruption or karmas? – Both the traditions are there since beiningless time. First dravya or paryaya ? – First general or specific? – both are beginingless ; in these there is no first or next.

If we say that ‘ this is the first paryaya of drvaya’ – then it denotes the beginning of dravya and dravya will not remain beginingless. In the same way if we say that ‘ this is the last paryaya of dravya’ – then at that point the dravya would be destroyed and the dravya would not remain infinite. Although each and every paryaya has a beginning and an end, but there is no beginning or end to the flow of the paryayas. That is to say, there is no first paryaya of dravya nor any last paryaya. The flow of paryayas was not existent in the dravya earlier and it started later; or the flow stops after sometime- this is not so. Just as the dravya is beginingless and endless, in the same way, the flow of the paryayas is also beginingless and endless and that is clearly being observed in the keval gyan. Just look! The reality of the world! The beginingless is being known as beginignless and endless is being known as endless, as it is by kevali bhagwan without any vikalpa.

Question : Which is the first paryaya and which is the last paryaya? Do the bhagwan not know even this?

Answer: Bhagwan would know the thing to be as it is or different from it? What is beginingless does not have a beginning, then how can bhagwan know its beginning? Further the thing which is endless does not have an end then how can bhagwan know its end? If Bhagwan knows its beginning and end then it negates the existence of beingingless and endless. Brother! It is inconceivable subject of nature. Oh! The knowledge in which the infinity is absorbed, on contemplating the divine infiniteness of that knowledge, the knowledge immerses in that itself , i.e. the knowledge becomes stationary  in itself , it becomes nirvikalpa.

 Question: If Bhagwan also do not know the ending of the infinite, then his knowledge has become limited? It does not establish the infinite capability of that keval gyan?

Answer: No. If Bhagwan do not know infinity in the form of infinity then his knowledge capability would be said to be limited; but bhagwan knows the infinity in the form of infinity directly with the unlimited power of keval gyan. Bhagwan could not know its end hence it has been called infinite – it is not so. Bhagwan has known infinity in the form of infinity hence it has been called as infinite. Omniscient also knows infinity and if he does know it then how will he be called omniscient?

Question: When Bhagwan came to know infinity then in his knowledge, its end came or not?

Answer: No. Bhagwan came to know infinity in the form of infinity , did not know infinity with an end. Bhagwan does not know infinity – this is not so- and by the knowledge of Bhagwan infinity ends- this is also not so. Infinity is known in the form of infinity in the knowledge of the omniscient. If infinity is known with an end then that knowledge is false; and if infinity is not known then  also that knowledge is incomplete.

Question: The thing which is infinite, how can that be known in the knowledge?

Answer: Brother! The infinite capability of the knowledge is extremely great, therefore the unlimited power of knowledge is able to reach infinity also. Only by contemplating of the unimaginable capability of the knowledge such a thing can be digested. The knowledge busy in corrupt state is limited, it cannot know infinity in direct form; but uncorrupted knowledge has extremely unimaginable power. Therefore it knows the beginingless-endless time, spatial elements of infinitely infinite Akash directly. Oh! The knowledge capability has been evolved infinite times.

Question: Here by quoting example of tree and seed, the tradition of karma and corruption has been declared as infinite , in such a condition, how can the corruption can be ended and Moksha attained?

Answer: The tradition of tree and seed is infinite in general form even so, all the seeds sprout into trees-such a rule is not there. Several seeds get burnt before sprouting and their tradition of being sprouted as tree ends. Once a seed gets burnt, it cannot sprout again. In the same way in the world, in general terms, the tradition of karma and corruption is endless, and it would never be eradicated from the world. However, in spite of this, in all the jivas the tradition of corruption will continue to exist- such a rule is also not there. Several jivas attain siddhahood by breaking the tradition of corruption by means of purushartha. For them the tradition of corruption ends. Once someone burns the seed of corruption , for him the corruption does not occur again- in this way the tradition of corruption can be broken also.

Question: The tradition of corruption is beginingless , then how can it be ended?

Answer: Beginingless tradition cannot be ended- such is not the case. Just as, in spite of tradition of tree and seed being beginingless, once a seed is burnt, the tradition ends. Similarly in spite of tradition of corruption being beginingless,  on account of Samyakdarshan- Samyakgyan- Samyak Charitra of a dharmi jiva, it can be ended. Just as Moksha Marg can have a new beginning even though it is not beginingless ; in the same way the corruption can end in spite of being beginingless.

Question: In both Agam and Adhyatma infinity has been described, what is their form?

Answer: There are infinite variations of corruption and their nimitta form infinitely infinite paramanus are there- in this way the Agam procedure describes infiniteness. Infinite qualities of Jiva have infinite pure paryayas and every pure paryaya has infinite earnest bhavas and infinite capabilities. In the smallest paryaya of knowledge there are infinite avibhag praticcheda (indivisible units) form strength. This is the way infiniteness is known in Adhyatma procedure. In each soul there are infinite qualities and in each quality there is capability of revealing  infinite pure paryayas, and every pure paryaya has infinite strength. If you realise the infinite strength of your soul and contemplate upon it then unprecedented adhyatma condition would be revealed.

On one hand the flow of corruption is beginingless and on the other hand capability of own nature is flowing along from beginingless time. In spite of stream of corruption, the stream of own nature’s capability has not been stopped and it has not vanished. When the manifestation is directed towards own nature then the tradition of stream of corruption gets broken and the tradition of adhyatma begins; which on completion would remain after a  beginning for infinite period.

Therefore O brother! Immersing within the self contemplate upon the capability of own nature, target it, meditate upon it and experience it. People are able to believe that one seed has generated a massive Banyan tree spreading into several kilometres, but the seed of  power of consciousness has capability of generating infinite kevalgyan form banyan trees- this they are not able to believe.

If you believe in capability of consciousness then with its support several branches and side branches of jewel trio form dharma shall be revealed resulting in a massive tree with fruits of Moksha. The power of the tree of Moksha  to be produced in future is dependent upon your seed of consciousness at present. On contemplating minutely, with experience you shall be benefited unprecedently.

                                                5. Knower of Agam- Adhyatma

 

Now the infiniteness described in Agam and Adhyatma is further clarified that who is the knower of their form-

It should be noted that the form of Adhyatma is infinite while form of Agam is infinitely-infinite. Actually Adhyatma is based upon one dravya while Agam is based upon infinitely infinite pudgala dravyas.

The forms of these two can be actually observed by the Keval gyan while partially it can be understood by the Mati-Sruta gyans. Therefore the knower of Agam and Adhyatma in totality is KevalGyani, while partial knower is Mati-Sruta gyani and some part is known to Awadhigyani-Manah Paryaya gyani.

These three ( total knower, partial knower, part knower) should be understood to have the knowledge more and less accordingly.

The Adhyatma procedure is dependent upon one pure soul only , even then it comprises of infinite pure manifestations of infinite qualities and each of the pure manifestation has infinite capability; this denotes the infiniteness of Adhyatma procedure. In Agam procedure, there are infinite variations of the corrupted manifestation and in that too the nimitta form karma has infinite variations with infinitely infinite pudgala paramanus involved in those karmas; - in this manner the Agam procedure is infinitely infinite being   dependent upon infinitely infinite pudgala dravyas.

Keval Gyani only has the complete knowledge of the infinite types of both. In the pure-impure manifestations of the jivas there are infinite minute variations which are properly known to Omniscient only and as told by omniscient; in general the knowledge of these two procedures is also there partially to Mati-Sruta Gyani. The Chhadmastha ( jiva having 1-12 gunasthana) cannot know the infinite variations completely , but which bhava is dependent upon nature, which bhava is dependent upon others, which bhava is cause for Moksha, which bhava is cause for bondage, which bhava leads to Dharma, which bhava does not lead to Dharma-  knowledge of such usefulness is there to Samyakdrishti also having mati-sruta gyan. This knowledge may be limited still it is in consonance with omniscience.

‘ This Vachanika is in accordance with the words of Kevali only’- this shall be told by Pandit Banarasidas himself towards the end of this Vachanika.

Out of the infinite kinds of shuddha- ashuddha bhavas, the capability to separate his own good or bad bhavas exists in the Mati-sruta gyan. With AwadhiGyan and Manah Paryaya Gyans also these bhavas are known partially direct. In this way the infinite variations of Agam and Adhyatma procedures are known completely by Keval Gyani . The Mati-sruta gyanis know a small segment of it and Awadhi-Manah Paryaya Gyanis know one part of it.

All these are  knowledges in their own ways and there are variations of these knowledges also. Keval Gyan is the same for all and there is no variations in it; but Mati-sruta gyan and Awadhi-Manah Paryaya Gyans have many kinds of lows and highs. With these knowledges, the Samyak Dirshti knows the Agam and Adhyatma procedures in accordance with high or low capability and with the power of these knowledges he practices the pure Adhyatma Procedure.

Pure consciousness form Adhyatma Procedure is Moksha Marg form which is unique; which has never been practiced earlier- such bhava exist. In the world, Jivas having such bhvas have been there since beginingless time. But for this jiva , this bhava is new   and unique. Jiva have been carrying out shubha-ashubha bhavas in accordance with Agam Procedure since beginingless time, and there is no novelty or uniqueness in it, nor is it cause for dharma. The pure consciousness procedure only is the cause for dharma which is dependent upon the nature of the soul. In this way the categories of Moksha Marga and Bandh Margas have been delineated clearly. Moksha Marga is dependent upon the soul while Bandh Marga is dependent upon the pudgala.

Question : The soul only indulges in bandh marga then why is it called dependent upon pudgala?

Answer: If Jiva manifests in accordance with his own nature, then bandha bhava would not be even generated. When he conducts external to his own nature then only bandh bhavas get generated.

In these bandh bhavas there are infinite paramanu form karmas which are nimitta form. Hence they have been called as pudgala dependent to distinguish their difference from the nature of soul, but some karmas cause those bandh bhavas- this is not the intent of such statement. Jiva himself manifests into the form of  that bhava as doer ; but that manifestation is not in accordance with his nature , it is directed towards pudgala- hence it is called pudgala dependent. This dependence does not lead to dharma or Moksha marga. 

The one who believes shubha as means for Moksha, in his belief the Moksha marga is pudgala dependent only since shubha bhava is pudgala dependent, and nowhere it is based upon nature of soul. Moksha marga is dependent upon the nature of soul only and the bhavas dependent upon pudgala can never be means for Moksha marga. Dharma is Adhyatma procedure form. Adhyatma procedure implies pure manifestations which are dependent upon the nature of soul and do not have slightest dependence upon others.

Oh ! How clear it is ! Moksha Marg is so clear and independent !! Oh! Forgetting such a clear path, this jiva has been wandering here and there externally. The Saints have declared the path clearly for great benefit of the world.

In Adhyatma procedure i.e. the pure paryaya form Moksha Marga, the dependence is only upon own dravya while in the bandh bhava form Agam procedure, the nimitta is that of skandh of infinitely infinite paramanus. A single paramanu cannot be nimitta for the bondage of jiva, infinitely infinite pudgala paramanus together only can be nimitta for the bondage. Even for the least duration-intensity of karma bondage , it involves infinitely infinite pudgala paramanus. Such tradition of infinite types of corruptions dependent upon infinitely infinite pudgalas is called the Agam form karma procedure.

Abhavya or Mithyadrishti is always existing in Agam form Karma procedure only; for him the Adhyatma form pure consciousness procedure is never revealed and he can never giveup Agam procedure. He never takes recourse to his own nature and never gives up dependence of the karmas. With the dependence on own nature of Dharmi , the Adhyatma procedure begins and the Agam procedure starts waning. Agyani does not even recognize such pure bhava. He does not have the right knowledge of the reasons of corruption and its procedure . He believes the corruption is caused by others, or accepts shubha raga form corruption procedure to be the dharma. In this way he does not know even one procedure properly- the same is further described now.

Agyani jiva being inexperienced cannot practice the Moksha Marga , this is narrated further:

 

Mithyadrishti Jiva is neither follower of Agam nor Adhyatma. Why? Since he just utters the form of Agam-Adhyatma based upon reading of scriptures but does not know their forms properly. Therefore the ignorant jiva is neither follower of Agam nor of Adhyatma. He does not experience its bhava.

Knowledge without experience is not even called knowledge. Even though one may have knowledge of the scriptures, known from the shastra that corruption and nature are different ; but so long as he has not experienced the difference of these two internally , till then it is not called Samyak Gyan. To summarize, the Mithyadrishti does not have knowledge of either the Agam procedure or the Adhyatma procedure, there he is neither follower of Agam  nor Adhyatma.

Question: Why Agyani is not knower of Agam-Adhyatma?

Answer: He does not experience the bhava, hence he is not the knower of Agam-Adhyatma. It means that he does not experience or feel the knowledge as described by the scriptures. ‘ The soul has pure nature and the bandh bhava is different from it ‘ – he knows this from shastra , but he does not feel within his own knowledge such bondage free pure own nature , therefore he is without feeling. The knowledge without experience is not Samyak; what is the use of knowledge with zero realisation? In fact minutely speaking, even the knowledge is erroneous since without differentiating knowledge of the form of own experience, the knowledge is not right.

The gyani perhaps may not be able to speak the language, nor able to recite the shastra, even so his samyak gyan is manifesting with the true realisation with internal experience and thus he is practicing Moksha Marga. The Agyani may have knowledge of shastra perhaps due to greatness of kshayopasham , but without true realisation of the jiva etc. tatvas in his own experience ,  he does not know the means to practice Moksha Marga. He is only believing the bondage procedure alone as the means to Moksha and practicing the same in delusion. Hence he is neither follower of Agam nor Adhyatma.

Question: It is understandable that the Agyani does not know the Adhyatma procedure hence he need not be called as follower of Adhyatma, but he has significant knowledge of the corruption and karma procedure i.e. Agam procedure; even then why has he not been called follower of Agam?

Answer: The Mithyadrishti is corrupted alright i.e. Agam procedure is present but he does not have right knowledge of it. He does not know corruption in the form of corruption hence he has not been called follower of Agam.

The Agyani does not recognize the Agam procedure itself. He indulges in corruption and karma is nimitta in the same ; although karma is not the cause of corruption, even then the Agyani believes other dravya to be the cause of his own fault. Believing other dravyas to be the cause for his own flaws-faults is a major mistake in realisation of tatva. Every single thing and its manifestation is independent of others and dependent upon the self- such is the Anekant (pluralism).

When someone realises the nature of reality to be so and does not believe his own qualities-flaws as caused by others i.e. he does not indulge in raga-dwesha towards others; then that jiva with differentiating knowledge, separating himself from others, becoming detached, can lean towards the self and with own efforts can  reveal the Moksha Marga.

The manifestations of Pudgala also are dependent upon the self and independent of others. All the objects of the world and their paryayas in reality are dependent upon their own self and independent of others, since the powers of a thing do not have expectations from others. Parayayas also have the same kind of power and they too do not have expectations from others. Such nature of substance is not realised by Agyani  hence neither he is follower of Agam nor of Adhyatma. Therefore he cannot practice Moksha Marga.

In this way Samyak Drishti jiva is knower of Agam and Adhyatma and practitioner of Moksha Marga while Agyani jiva not knowing the forms of Agam-Adhyatma cannot follow Moksha Marga.

This is the difference between Gyani and Agyani.

Continued…..

A Description of Reality ( Paramarth Vachanika by Pandit Banarasi das) - 3

 3.      The three Vyavaharas of worldly state

Nishchaya is the form of dravya while Vyavahara are its bhavas in worldly state; now these are described here:-

The Mithyadrishti jiva does not know his own nature , hence engaged within other’s form, he believes it as his own work; engaged in these activities he is called ashuddha Vyavahari.

The Samyaka drashti experiences his own nature by means of indirect praman, without believing his own activities to be due to other’s existence or other’s dependence, he contemplates of his own nature by means of yoga ; engaged in such activities he is called Mixed Vyavahari.

The keval gyani jiva is immersed in own pure nature by means of Yathkhyat Charitra, hence he is called as shuddha Vyavahari. Since his state is immersed in yoga hence it is named Vyavahari. The shuddha vyavahara is limited from 13^th to 14^th gunasthana. Vyavahara exists so long as he is not siddha.

Starting from Nigod to 14^th Gunasthana, all worldy jivas can be divided in these three categories.

Large extent of the worldy jivas are Mithyadrishti only. The Mithydrishti jiva does not know his own nature and believes ‘ activities of body are mine’ , ‘ this raga is myself’ – in this way he remains immersed in other forms- i.e. he manifests in the impure paryaya form only, hence he is called ashuddha vyavahari. The Manushya etc. paryaya have been generated in conjunction with other dravyas and actually it is not real soul nature; but agyani believes ‘ I am Manushya’ and manifests in such form. He has been called as ‘ Vyavahara Moodh’ ( fool believing in Vyavahara only) – Para Samaya ( remaining outside his own soul) by Acharya in Pravachansar. Brother! ‘ Manushya Vyavahara’ is not really your vyavahara, but the manifestation within the soul of the form of pure consciousness is the real vyavahara and your own pure conscious paryaya is your Vyavahara. Your Vyavahara should occur in yourself or in other dravya? Oh! Think at least that your vyavahara should occur in yourself and others Vyavahara should happen in others- this is logical route.

Question: Vyavahara is called dependent upon others anyway ?

Answer: Here the undifferentiated is Nishchaya and differentiated is Vyavahara in this argument. In consideration of differentiated, so long as dependence upon others is there, till then it can be called other’s dependent; however the bhava generated in the differentiated form is paryaya which is generated within self only and not in others.

Soul   is consciousness form, it is not of the form of human etc. bodies. Brother! The Vyavahara of the form of human is that of Mithyadrishti i.e. forgetting the consciousness form, ‘ I am Manushya only’ – with such spirit of body, the agyani manifests. ‘ I am Manushya only, and this is my body only’ – this form of ego and spirit of ownership leads one to deceive  himself which causes him to be deprived of Vyavahara of the soul of the form of unperturbed consciousness glory only. Further on account of all the activities pertaining to Manushya Vyavahara, he tends to indulge in raga-dwesha. For this reason the agyani is really para-samaya ( not within himself) due to accompaniment of other dravya form karmas. People are being lead astray in the name of human dharma. Here saints are telling- ‘ I am Manushya’ such spirit of delusion is really adharma. Brother! You are soul, your glory lies in conscious form; the activities of insentient body are not your vyavahara. The impure manifestations in the form of raga etc. are also not your vyavahara, that is impure vyvahara only. O ignorant! What has happened to you? At least realise it now! Your pure vyavahara is in the form of pure manifestation in Samyak-darshan-gyan-charitra, pure consciousness form; that only is your Vyavahara of the soul. The impure manifestation of Agyani is his ashuddha vyavahara only.

O Jiva! What is your vyavahara and what is your nishchaya? You do not know even this, you do not recognise your own bhavas, then how can you practice dharma? Hence recognise your own bhavas properly first, then only you can be benefitted.

The  Samyakdrishti experiences his knowledge-blissful form by means of indirect Praman. In the Samyak Mati-Sruta gyans, the experience without raga, in the absence of taking recourse to senses and mind is defined as partially direct also; however being Mati-Sruta gyan it is called Indirect only. In respect of this further clarification has been provided in the Rahasyapoorna Chitthi of Pandit Todarmalji . With own experience the nature of soul has been realised, therefore the dharmi jiva does not accept the activities of others or the form of others to be his own. He knows his knowing nature different from them and manifests in the activities of contemplation etc. of own nature- this is his mixed Vyavahara.

Question: Why has it been called mixed Vyavahara?

Answer: Since the practitioner has not attained total purity yet, in his paryaya there is some purity and some impurity- both manifest together; hence it is called mixed Vyavahara.

Question: Mixed Vyavahara is defined from 4^th to 12^th gunasthana, there in 12^th gunasthana there is not even iota of impurity; even then it is called mixed ?

Answer: The impurity of the form of raga-dwesha-moha is not there- this is true; however the knowledge etc. form qualities are in incomplete state i.e. on account of limited knowledge ( there is fruition of agyan bhava ) hence  it has been called mixed bhava.

Question: If this is so, then even Kevali bhagwan has vibration due to yoga etc. hence he should also be said to be having mixed bhava?

Answer: No, the manifestation of knowledge etc. has become totally pure for Kevali bhagwan and the vibration due to yoga etc. is not cause for bondage of new karmas, therefore it is called shuddha vyavahara only.

Samyakdrishti has been said to have mixed vyavahara. There soul and body join together to act- such is not the meaning of  ‘mixed’; but in the paryaya both  partial purity and partial impurity are together hence it is called mixed. In the soul after attaining Samyakdarshan in 4^th gunasthana, partial purity has appeared, and upto 12^th gunasthana the practitioner state is there. Jiva with such form of manifestations has been called Mixed Nishchaya dravya.

Question: The Samyakdrishti knows his own pure dravya, even then why is he called shudhha-ashuddha-mixed-nishchaya dravya ?

Answer: In the Nishchaya drishti of the Samyak drishti, he does not experience shuddha-ashuddha atma, his attention is that on shuddhatma only; however in paryaya along with the pure parts  of samyak darshan-gyan- charitra, he has impure parts of ragas etc. also. Hence he is in mixed bhava state of shuddha and ashuddha. Without distinguishing  the mixed bhava from the dravya , it is also called as mixed nishchaya dravya. Observing from dravya drishti aspect, the dravya is pure only and there is no impurity in it. It is told in Samaysar gatha 6.

If soul is observed from aspect of shuddha drishti, then he is devoid of pramatta- apramatta (6^th&7^th gunasthanas) form shuddh-ashuddha differentiations and is singular pure knower only. And this knowing nature which has not been corrupted is the subject of Samyak darshan. In the paryaya there are corruptions of shuddha-ashuddha etc. When the knowing nature is made venerable then paryaya purifies and when forgetting the nature, if one is engaged in impurities only then paryaya becomes impure. In conjunction with the shuddha or ashuddha paryayas the dravya has also been called as shuddha, ashuddha or mixed; since in those periods the dravya has also manifested in such bhavas. That manifestation belongs to dravya only and not that of any other dravya.

Look! In practitioner state purity and impurity, both are together in the same paryaya; even so both are different streams, the purity is based upon shuddha dravya while impurity is based upon others- both are different categories. In spite of being together, the impurity does not destroy the purity appearing in the present- such mixed stream exists for the practitioner.

In 13^th-14^th gunasthana, the kevali bhagwan is engrossed in own pure soul nature only by the power of total Yathakhyat Charitra. Although the Yathakhyat charitra was attained even in 12^th gunasthana, but there keval gyan was not existent. Now with appearance of  keval gyan and infinite bliss, the desired complete state has been realised. The objective was attained and the obscurations have been totally removed. Therefore it is termed as pure vyvahara of the form of pure manifestation. In 13^th gunasthana under yogi state, there is vibration of yoga, while in 14^th the vibrations do not exist; however the non-siddhatva is still there i.e. worldly state is present, therefore the Vyavahara is present even there. Siddha bhagwan is beyond the world hence they are beyond Vyavahara also. So long as non-Siddhatva is there, the Vyavahara is present, while Siddha jivas are free of Vyavahara. Although from aspect of Drishti even Samyak drishti has been called as free of Vyavahara, but that is in context of manifestation. So long as world is present, the Vyavahara manifestation is accepted to be present. Siddha have been declared as free of Vyavahara. The scriptures should be understood taking into account the view points.

In this way, the worldly jiva has impure, pure and mixed, these three states. For every jiva proceeding to Moksha from the world, these three states exist. The impurity has been present in ignorant state for all worldly jivas since eternal times; later with attainment of the knowledge of soul the practitioner form mixed state appears; and with the increase of purity gradually the pure state appears with the appearance of keval gyan, later Moksha state is attained shortly. The impure state is asrava-bandh tatva, in mixed state the purity is samvar-nirjara while impurity part is asrava-bandh, in the pure state the bhava moksha is present. The Dravya Moksha form Siddha state has not been discussed here since here the subject is that of worldly jivas only.

The ignorant has only impurity while from 4^th gunasthana, there is some purity along with raga- in this way mixed state exists, in 12^th gunasthana only veetragi state is there i.e. raga is absent, however the state of knowledge etc. is incomplete, hence that too has been called mixed bhava. For Keval gyani the knowledge etc. are complete hence they are pure, even then in 13^th -14^th gunasthanas the Siddha-hood is not there and therefore due to non-Siddha state, they are included in Vyavahara. This is so because the relationship with the body is present and the manifestation is accordingly present. When Siddhahood is attained then the Vyavahara is no more applicable, and the world also does not apply.

Question: Here Vyavahara has been stated to be upto fourteenth gunasthana and Siddha is said to be beyond Vyavahara, but in Samayasara etc. the Samyakdrishti has been told to shun Vyavahara from fourth gunasthana itself ?

Answer: Brother! There also the Vyavahara has not been rejected. But yes, it has been told not to depend upon the Vyavahara. In any state the Vyavahara occurs and that should be known but one should not depend upon it- this is the message underneath. If one believes self to be benefited by Vyavahara then he would remain tied down in the vikalpa of Vyavahara and would not be able to experience the reality. In the Jain principles, both the nayas are practiced and should be known as such. However the recourse should be taken of the real nature only. Hence do not discard the knowledge of Vyavahara, but discard the dependence and take recourse of the reality- this is the preachment.

In this way, in the worldly state, which kind of vyavahara is practiced by any jiva, this has been described; but it has not been told to depend upon it. Treating one indivisible eternal dravya as worldly as well as Siddha and observing them accordingly is also Vyavahara, but with the attention on this distinction, one cannot attain Nirvikalpa state. Observing one single indivisible dravya nature as the subject of contemplation is Nishchaya and with attention towards the same, one attains Nirvikalpa state.

Question- Whether Vyavahara is Mithyatva?

Answer: No Brother! Vyavahara by itself is not Mithyatva. Even Gyani indulges in Vyavahara. Here upto fourteenth gunasthana Vyavahara is said to be existent, that Vyavahara is not Mithyatva; but if one believes Vyavahara to be beneficial then surely it is Mithyatva.

In Samayasar Natak it has been told that innumerable kind of Mithyatva Bhavas are Vyavahara; and the one who has got rid of Mithyatva and attained Samyaktva, he is immersed in Nishchaya and is free of Vyavahara. There the implication is that whatsoever Mithyatva bhavas are existent, they are dependent upon Vyavahara in one way or other, hence the types of Mithyatva have been stated to be same as the types of Vyavahara; but it does not mean that whatever is vyavahara is Mithyatva . The Samyakdrishti also indulges in Vyavahara according to his role, but his intent is not to be dependent upon it hence he does not have Mithyatva.

Now the three kinds of states of the Jivas in worldly state i.e. the three types of Vyavaharas are described:

Impure Vyavahara is of the form of shubha-ashubha conduct, the shudha-ashudha vyavahara is conduct within self mixed with shubha upayoga; shuddha vyavahara is conduct within self with purity. Here someone may say that the shuddha conduct within self is present even in Siddhas hence there also it should be called Vyavahara, but it is not so. The Vyavahara is stated to be present only in worldly state and with the elimination of worldly state, the Vyavahara also gets eliminated. Therefore Siddhas are said to be beyond Vyavahara.

This completes the consideration of subject of Vyavahara.

The ignorant indulges in ashuddha vyavahara of the form of shubha and ashubha conduct. That shubha-ashubha conduct does not have purity. Mithyadrishti indulges in shubha-ashubha conduct only since he does not have shuddha conduct. Someone may say that shubha bhava is cause for shuddha bhava- but it is not so.

The shubha conduct itself is impure – this has been told by Pandit Banarasidasji 400 years back and the same is stated in Jain Siddhant also since eternal times. When shubha conduct itself is impure, then how can it be cause for purity? Therefore, the ashubha or shubha conduct of Mithyadrishti should be treated as ashuddha vyavahara.

How is the mixed vyavahara of the practitioner? He has conduct within self mixed with shubha upayoga, this is shuddha-ashuddha mixed vyavahara. After attaining Samyak darshan, from fourth gunasthana itself the conduct within self also occurred which is part of purity while there is raga of shubha nature; this is the impurity- in this manner the practitioner has shuddha-ashuddha vyavahara.

Question: In fourth etc. gunasthana, the samyakdrishti indulges in ashubha bhavas also, even then the conduct within self is called mixed with shubha. Why the subject of ashubha was not raised?

Answer: Ashubha is not primary as far as Samyakdrishti is concerned. Shubha is main, hence ashubha has been ignored. In Agam the ashubha has been counted as primary for Mithyadrishti only. For the Samyakdrishti in fourth-fifth-sixth gunasthanas the shubhopayoga is primary , and shuddha manifestations also occur. Hence for him the shuddha is considered to be mixed with shubha only. Look! Here this point also came out that the shubhopayoga of samyakdrishti is ashuddha only which is not dharma.

Question: Here the practitioner is said to have mixed vyavahara which is mixed with shubhopayoga, but in twelfth gunasthana above, there is no shubhopayoga, then how is it called mixed Vyavahara ?

Answer: It is true that there is no shubhopayoga there, but the knowledge-vision-strength-bliss are still incomplete, hence there is audayik agyan along with knowledge. In this context it is stated to be mixed vyavahara. In Siddhant the fruition of agyan is stated to be upto twelfth gunasthana and Asiddhatva  form  audayik bhava is there upto fourteenth gunasthana. So long uday ( fruition) is there , the world continues and so long as world is there, the Vyavahara is present.

Kevali bhagwan is said to have shuddha Vyvahara. How is it ? In the form of  Keval gyan along with  shuddha conduct within himself the shuddha Vyavahara exists. He is no more practitioner, and the siddha state has not been attained either, but the objective form supremely desired Paramatma state has been attained; hence Arihants are said to have shuddha vyavahara of the form of shuddha conduct within themselves.

Question: Shuddha conduct within themselves is carried out by Siddha bhagwan also, then why they are not said to have shuddha Vvyavahara?

Answer: This has been clarified earlier that here the topic of discussion is limited to worldly jivas hence Vyavahara is said to be up to worldly state only. There is Asiddhatva upto fourteenth gunasthana and quite a few karmas have vibhava form manifestation along with karma attachment. Hence it is treated as Vyvahara till then. In Siddha state there no vibhava or karma attachment hence it is said to be beyond world therefore the Siddha bhagwan is said to be beyond Vyavahara.

In twelfth gunasthana also there is Yathakhyat charitra, even then it is not termed as shuddha vyavahara but mixed vyavahara. This point has also been clarified earlier.

In this manner, the worldly jivas have vyavahara of the form of worldly states. Their nature was described in three divisions and this concludes the description of Vyavahara. Now which form of Agam and Adhyatma bhavas are present in those worldly jivas, is described next.

Firstly the nature of Agam Adhyatma is described :

The nature of a thing is called Agam and characteristics of soul are called Adhyatma. The Agam and Adhyatma form bhavas belong to Atma dravya . Both these bhavas are eternally present in worldly state.

Its description- Agam form karma procedure, Adhyatma form pure consciousness procedure.

Further description- Karma procedure is Pudgala dravya form or bhava form; dravya form pudgala manifestation , bhava form ashuddha manifestations of the soul in pudgala form;  both these manifestations are established to be in Agam form.

Now shuddha consciousness procedure is shuddha soul manifestation; this too is dravya form or bhava form. Dravya form is manifestation of Jivatva. Bhava form is manifestations of knowledge-vision-bliss-strength etc. infinite qualities. Both of these are Adhyatma forms.

Both the procedures of Agam and Adhyatma are infinite.

Here the nature of thing should not be believed to be its  eternal nature but the nature of paryaya. In the paryaya of worldly jiva the tradition of corruption has been present since beginingless times and the influence of its nimitta form karmas has also been existent from beginingless time. This is described as Agam Procedure. This Agam procedure is impure since it does not describe the soul. The Adhyatma procedure is pure paryaya form wherein the procedure of soul is described.  The Agam form ashuddha bhava and Adhyatma form shuddha bhava- Jivas having both the bhavas exist in worldly state at all times i.e. in worldly state, both bhavas are eternally present.

In the world, practitioners and obstructers  both types of Jivas are always present. Only jivas having  ashuddha paryayas remain in the world and jivas with shuddha paryayas do not exist- this is not possible. Or all the jivas have shuddha paryayas and no jiva with ashuddha paryaya remain – this too is not possible. To summarize- The Agam procedure with ashuddha bhava form and Adhyatma procedure with shuddha bhava form – both the bhavas exist in the world at all times. This point should be understood with respect to different kinds of jivas of the world. It means that some jiva may be having shuddha paryaya and another may be having ashuddha paryaya and another may be having mixed paryaya- both kinds of bhavas are eternally present. However it should not be construed that these bhavas exist in one jiva all the times, otherwise removal of impurity would not lead to purity, or the shuddha paryaya would be eternal.

One jiva can remove impurity from his paryaya and reveal purity, but the elimination of  impure bhavas of  all the jivas of the world leading to purity for all is never possible. In the world, jivas with all types of bhavas would always be existent. Siddhas have been there in the world since beginingless times and nigods also have been there since beginingless times. Mithyadrishti, Samyak drishti , ignorants and keval gyanis have been there since beginingless times. This way all types of jivas would always be there in the world. If some jiva thinks that the ignorance and impurities from the world can  be eliminated, then it is not possible. But yes, in his own soul he could eliminate the impurity and ignorance and reveal keval gyan and siddha state.

Whatever shubha-ashubha vyavahara bhava exists, it is part of Agam procedure. In Agam procedure, bondage procedure or karma procedure- the dharma does not exist. Dharma exists in Adhyatma procedure and that alone is Moksha marg form and that alone is shuddha bhava form. In  this shuddha bhava form  Adhyatma procedure only, the domain of soul is described, but not in Agam procedure; since that is not of the nature of soul but vibhava form only.

Here Agam procedure has been stated, in  that the word Agam  does not mean Siddhant form shastras, but it should mean the tradition being followed since beginingless time or guest bhavas. The corrupted bhavas are new guest bhavas, they do not belong to nature of soul. Due to nimitta of karmas they have been produced freshly in the paryaya and their tradition is continued since beginingless time. The flow of corruption and its nimitta form karmas, have been going on since beginingless time , and that is named Agam procedure. The revelation  of pure paryaya in the jiva which is a newly produced unprecedented  spiritual state is Adhyatma procedure. In this way, both kind of bhavas are observed in this world. Now they are described further.

Pure consciousness procedure i.e. pure manifestation of soul; this too is of the form of dravya and bhava. The dravya form is Jivatva manifestation  and bhava form is manifestations of knowledge-vision-bliss-strength etc infinite qualities- both these manifestations are Adhyatma form.

Both procedures of Agam and Adhyatma have been continuing since beginingless time and shall continue infinitely.

Look! This a  fine point , but after all this is the subject of the manifestations of the Jiva. What kind of bhavas are produced in the paryaya of jiva are being described here.

In the manifestation of the soul, the impurities are there since beginingless time, those are not natural bhavas but are guest impure bhavas. Those manifestations are not of the shape of natural bhavas, that is why they are called of the shape of pudgala; since pudgala karma is nimitta in them. The tradition of pudgala karmas is the dravya form karma procedure and the corrupted form state of Jiva due to their nimitta is bhava form karma procedure. In this way the dravya and bhava karma form tradition of karma procedure is there. Both these bhavas are described to belong to  Jiva dravya.

Question: The tradition of dravya karma is paryaya of pudgala then why is it called bhava of Jiva ?

Answer:  It is true that it is paryaya of pudgala, however it is related to the ashuddha bhava of the jiva. Its manifestation is mixed with the ashuddha bhava of the jiva, hence the karma procedure has been called as the bhava of the jiva. There are infinite paramanus in the world which do not have any relation with the jiva, but they are not the subject of discussion. Here the subject is that of those pudgalas which have nimitta-naimittik relationship with the manifestation of jiva. House-body-clothes etc. may be related to jiva sometimes and sometimes not, but the relationship with karmas of the jiva is always there in the world. For indicating this relationship, they have been described as bhavas of the jiva. It should be understood accordingly.

 The pure manifestations of soul substance and its knowledge etc. qualities are of the form of Adhyatma Procedure. This Adhyatma procedure is of the form of pure consciousness i.e. there is no relationship  with  corruption or karmas. The pure manifestations of the substance are dravya form pure consciousness procedure and the pure manifestations of the knowledge-belief- conduct qualities are bhava form pure consciousness procedure.

In this way both the types of manifestations  should be known as  Adhyatma form.

Continued……