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:
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…..
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