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……