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 6th 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.
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