9. The mixed attitude of the Knower (
Practitioner)
Look at the
Vyavahara of the practitioner jiva and his line of thinking. How much is he
involved in own nature. Again and again his thoughts, thinking are directed
towards the self and he practices its experiencing, he wants to hear it only
and he wants to praise its qualities, thus indulging in total devotion. In
whatever acts he is engaged in , for him everywhere the exposition to own pure
nature is paramount. In his thoughts also the primacy is that of the
contemplation of own nature only, hence it is said that the knower may have
some thoughts of bondage procedure kind at sometime- even then he does not
immerse in them, and he keeps thinking
of ways of getting rid of it. Ignorant always carries out everything with
primacy of raga and he does not have any thinking towards own pure nature. He
contemplates of karma bondage etc. only and he remains immersed in them leaving
Adhyatma aside. O brother! With such bondage procedure you have never benefited
since eternal times, hence discard its moha and reveal the Adhyatma procedure. The gyanis have
revealed the Adhyatma procedure by overcoming the moha, but they still have some
raga remaining which they want to overcome totally by means of strength of
Adhytma. Therefore they do not immerse in ragas even for a moment. Look at the
condition of follower of Moksha marga! When there is interest in the pure soul
form samaysar then there is no interest in other bhavas. In fact there is no
interest left in the world itself! If there is even an iota of interest in the
world then his orientation cannot be directed towards conscious self and moksha
marga cannot be practiced.
The dharmi
jiva, discarding the interests towards ragas, is immersed in the affection
towards conscious self and he contemplates of its form again and again. He
engages his Upayoga towards soul again and again , sometimes experiences in the
nirvikalpa form and meditates upon the soul with concentration. He experiences
the consciousness form self as similar to that of Siddha; gets enthusiastic on
listening of this subject and description of its glory and qualities he gets
elated. Oh! My consciousness self is indescribable glorious substance , against
which the ragas etc. other bhavas are non-substances – why should one take interest in these? Who should praise
these and sing its laurels ? Samyak drishti is engaged in nine form devotion
towards his own pure nature and even when carrying out nine form devotion
towards Muniraj, the primacy is that of the pure nature of self. The author of
this vachanika, Pandit Banarasi das has described the nine form devotion
carried out by Gyani beautifully in Moksha dwar of Samaysar Natak as follows
(1) Shravan ( Hearing) : Listening with
great enthusiasm the venerable and pure natured qualities of self, is also a
kind of devotion. When there is extreme devotion towards a subject then listening
to its laurels he gets elated. The dharmi jiva gets elated on listening to the
praises of the qualities of own nature.
(2) Keertan (Chant) : Description of the
qualities and capabilities of the consciousness, recounting its glories
is Keertan which is a form of devotion.
(3) Chintan (contemplation) : The Dharmi
jiva contemplates of the qualities of own nature again and again which is
another form of devotion.
(4) Sevan ( Practice) : Internal practice
of own qualities again and again.
(5) Vandan ( Salutation) : Just as one
bows towards great people with great respect, in the same way salutation
towards own conscious nature with extreme devotion and manifestation by
immersing within the same.
(6) Dhyan (Meditation): Where there is
extreme devotion towards someone, then one contemplates of him again and again.
His qualities and benefactions are
remembered again and again. In the same way, the dharmi jiva with great
affection meditates upon the own nature again and again. If someone says that
we have lot of affection and devotion towards own nature but we cannot contemplate
or meditate upon it at all, then it is a lie. The one who has true affection
and is not able to contemplate or
meditate upon it- cannot be true. You are able to think about other subjects
with interest and there is no interest in the thoughts of own nature – this
reveals that instead of own nature you are attracted towards other objects.
Just as someone in the house does not take interest in eating, drinking,
talking etc. then others can infer that his interests have shifted somewhere
else; in the same way if someone is interested in conscious self and has become
involved in it then his interests towards worldly objects become listless and
his upayoga keeps orienting towards own nature again and again. In this way the
samyak drishti is devoted towards the meditation of own nature and the jiva
engaged in such practices also keep recounting
the qualities of panch parameshthi etc..
(7) Laghuta ( modesty): Opposite to
qualities of Panch Parameshthi and other great people, the dharmi jiva feels
extremely humble. Oh! How great are these people and how worthless am ! Or, the Samyak darshan etc. and Awadhi gyan
etc. have been attained but compared to Keval gyan etc. infinite qualities of
consciousness, a lot has to be done- in this way the dharmi jiva feels humble
in his own paryaya. Since he realises the nature of completeness, hence own
limitations and incompleteness are realised; the one who does not know the
completeness, he thinks himself to be great even with very little also.
(8) Samata ( equanimity) : Observing all
the jivas identically with respect to their pure nature is equanimity. By
concentrating upon consciousness the equanimity is resulted in the
manifestations. Just as the anger etc. unnatural bhavas do not appear in the
company of great people, in the same way the Jiva practitioner of consciousness
experiences the subsidence of anger etc. and appearance of equanimity.
(9) Ekata ( singularity) : Treating only
soul to be one’s own and knowing body etc. to be others, knowing even ragas
etc. bhavas to be different from the nature and establishing oneness with own
nature by meditation – such singularity is devotion without differentiation
which is means for salvation which is experienced by Samyak drishti.
Oh! Look at the nine form devotion of Samyak drishti ! By means of
shravan, keertan, Chintan, Sevan, Vandan, Dhyan, Laghuta, Samata, Ekata- such
nine form devotion he practices for salvation.
Question: The gyani engages in nine form devotion is alright, but does he
engage in tapa also ?
Answer: Yes. Gyani practices tapa also but how? Along with
having an inclination towards his
own pure nature, he indulges in activities of tapa etc. – this is the conduct
of gyani. The Agyani does not recognise the internal disposition of gyani and
he notices the external activities only. Whatever pure manifestation occurs
with an attitude of own pure nature, it is tapa- the dharmi knows this. Such tapa is
not practiced by the agyani hence he does not even recognise it also. The
shubha raga of tapa is external nimitta and the activities of the body are
entirely different from that of the soul – instead the agyani believes it to be
the prime thing and he thus misses the actual substance. Shubha raga
accompanied with the pure manifestation in accordance with the own state- this
is the conduct of the gyani and this is known as mixed Vyavahara. Mixed means –
somewhat pure and somewhat impure. In this the impurity part is cause for
asrava- bandh for the dharmi while the pure part is the cause for
samvar-nirjara. In this way the asrava-bandh and samvar-nirjara- all these four
bhavas occur for the dharmi simultaneously. The agyani does not have such mixed
bhavas, he is in impure state only while omniscient does not have mixed bhavas
and he has only purity. The mixed bhavas are experienced in the practitioner
state only and in accordance with his pure manifestation he practices the
Moksha marga.
Oh! This adhyatma condition of Dharmatma is extraordinary brother,
extraordinary ….saying so itself is like practicing which should be propagated,
since the real happiness is attained by this adhyatma condition. Except for the
Adhtama knowledge all other worldly knowledges have absolutely no value for dharma.
Who will call such knowledge as knowledge which does not lead to Moksha ?
The one who has the knowledge of Adhyatma, such gyani practices mixed vyavahara i.e. purity and
impurity – both occur together for him; but in spite of being together they do
not mix. The impurity does not become purity form and the purity does not
become impurity ( ragas etc) form. In spite of being together both streams are
different. In this way the word ‘Mixed’ represents the differentness of the two
and not unity. In this whatever is the purity, by means of it the dharmi jiva
practices the Moksha marga while the impurity is considered as discardable.
10. The practices of the
knower in the forms of discardable-knowable-venerables
The
discardable is the impurity of own dravya, knowable is the forms of six types
of other dravyas, venerable i.e. practice form is purity of own dravya. Its
description- In accordance with gunasthana the discardable-knowable-venerable
capabilities are experienced by the knower. As the
discardable-knowable-venerable capabilities keep increasing , accordingly the
gunasthana keeps increasing.
The
knowledge and the activities are in consonance with the gunasthana. However if
there are several jivas belonging to same gunasthana then the knowledge is of
several forms and activities are also of several forms. They do not have
oneness in different jivas. In each jiva dravya there are different kinds of
audayik bhavas ( bhavas of fruition), and in accordance with the Audayik bhavas
the knowledge are also different.
However
it may be noted that anyone does not have a knowledge of the form which calls
the Moksha marga as true while being dependent upon others. Why? The state may
be dependent upon others but the knowledge which is dependent upon others, does
not describe reality. The knowledge which is dependent upon the self alone is
called knowledge.
Look at the
thought process of dharmi! Dharmatma knows other dravyas to be different from
self and there is no acceptance or rejection by soul of them since they are
just subjects of knowledge only. Whatever acceptance or rejection is there that
is within self only. The impurity in our own state is deplorable; whether it be
shubha raga or ashubha raga – they are impure hence deplorable; no part of them
is treated as venerable by dharmi jiva.
The purity
of our dravya only is venerable. By contemplating with concentration upon the
pure dravya, the paryaya also gets purified. From aspect of paryaya, the
totally purity form Moksha is venerable and samyak darshan etc. form pure
paryayas are also venerable. With the belief and knowledge of pure dravya only,
the pure dravya becomes venerable – thus it is told. In this way the purity of
our own dravya is venerable. Other than this all other dravyas are objects of
knowledge only and neither deplorable nor venerable.
Question: If
other dravyas are neither deplorable nor venerable then whether Siddha bhagwan
and Panch Parameshthi are also not venerable?
Answer :
Brother! This is a matter to be understood with patience. Whether even a single
iota of Siddha bhagwan or Panch Parameshthi enter within you? When even an iota
does not enter within yourself then how can it be revered by you ? Yes, if you
really admire Panch Parameshthi state and feel it to be venerable then direct
your dravya towards purity ! And reveal your own pure paryaya form Parameshthi
state! In this way you can join the Panch Parameshthis yourself! Hence it is told that being inwards only is the means
for showing reverence to Panch Parameshthi.
Here Siddha
etc. are called subjects of knowledge, hence you contemplate of their form! If
you really make them subjects of knowledge then in that knowledge our own pure
soul would become venerable- such is the rule. The knowledge which does not make his own pure soul venerable,
that knowledge does not recognise the
real form of Siddhas and Panch Parameshthis etc., thus it does not really make
them subjects of knowledge nor does it treat other bhavas as deplorable. In this way where pure soul is venerable then
Siddhas are subjects of knowledge there and all other bhavas are deplorable
only. Such procedure of deplorable, venerable and subjects of knowledge is followed by Dharmatma
only. The agyani is naturally in contraposition to it.
By making
pure soul as venerable as the inwardness increases gradually the other bhavas keep being separated and
knowledge power keeps increasing. With increase of purity, the gunasthana also
keeps progressing. As the gunasthana of Gyani keeps progressing, accordingly
the deplorable- subject of knowledge- venerable power also keeps increasing.
Question: As
the gunasthana of gyani progresses, accordingly the impurity keeps separating
and purity keeps improving i.e. the power of deplorable-venerable keeps
increasing; but the knowledge increases in accordance to gunasthana – how does
it happen? Someone may be in fourth gunasthana only and still have Awadhi gyan
while another one may be in twelfth gunasthana and still not have Awadhi gyna-
in such a case the increase of knowledge with the progress of gunasthana – this
rule is not seen?
Answer: Here
the importance is that of knowing the self since the subject is that of
attaining Moksha marga. Moksha marga is not attained by Awadhi gyan, that is
attained by concentrating on own subject of knowledge by means of samyak
mati-sruta gyan. Such a power for concentration on own subject of knowledge
increases automatically in accordance with progression of gunasthana. Compared
to Awadhi gyani of fourth gunasthana the twelfth gunasthana jiva without Awadhi
gyana has specially high concentration power of contemplation of own subject of
knowledge. The knowledge which is directed towards own subject of knowledge
only attains the objective of Moksha marga.
The
knowledge power keeps increasing with progression of gunasthana, but in one
gunasthana if many jivas are existent then all may not have same knowledge and
nor do all their activities be the same. Several jivas belonging to same
gunasthana would have similarity in
knowledge etc. but they do not have opposition in any manner. Innumerable jivas
are there in fourth gunasthana, their bhavas due to fruition are also
different, even then the category of knowledge of all these gyanis is the same.
All the gyani jivas know the Moksha marga based upon their own self. None of the
gyanis believe the moksha marga to be attainable by means of other’s
dependence- such knowledge does not exist. In the same gunasthana the Audayik
bhavas and Kshayopashamik bhavas of the gyanis are of different kinds , even
then the knowledge is not in accordance with the bhava of fruitions, the
knowledge is in accordance with the knowledge of own self. All the gyanis have
the knowledge of the own self as a subject of knowledge but a particular bhava
of fruition should be there or another
external object should be known – such a rule does not exist, since in
Moksha marga the experience of soul only
is important and there is no
Moksha marga without it.
In this
context, Pandit Rajmal Pande has interesting observation in the commentary of
Samayasar kalash no. 13 written by him-
“ The
experience of soul is without assistance of other dravyas, hence the soul
purifies within itself by itself…the direct experience of jiva substance which is
the experience of the soul – may be called like this or experience of knowledge
– may be called so; both may have difference of names but there is no
difference in substance; hence know that experience of soul only is Moksha
marga. In this context this doubt also comes that the knowledge of twelve Angs
is extraordinary achievement. With respect to it the clarification is that the
knowledge of twelve Angs is also vikalpa. There also it is told that experience
of pure soul is Moksha marga; hence it is not necessary to know the scriptures
along with experience of soul. “
The Agam of twelve Angs also reveals that by immersing
within the pure soul the experience of pure soul alone is the Moksha marga.
Once the experience of own pure soul is attained then there are no rules that
one should know so many scriptures or after knowing so many scriptures one can
follow Moksha marga. Whether scriptural knowledge is there or not, once the own
pure soul is experienced, the Moksha marga is attained.
In the
knowledge of the practitioner, there is some dependence also, but that does not
make his knowledge as MithyaGyan. The Gyani does not believe the external
dependence to be Moksha Marga; experience of pure soul form knowledge alone is
the means for Moksha Marga- thus the Gyani believes. In twelve Ang scriptures
also the preachment directs to experience the pure soul and the same is called
as order of the Jina. The one who has experienced pure soul , he has
accomplished the essence of twelve Angs; later certain scriptures are required
to be studied- no such direction is there. Whether knowledge of twelve Angs is
there or not there, even then with the experience of own soul taking recourse
to own existence, the knower practices the Moksha Marga.
Even if the
bhavas due to fruition are present, the gyani has no dependence of them. The
Bhavas of fruition are definitely present in the state but the knowledge is not
dependent upon it. The knowledge is dependent upon the own experience only.
Knowledge dependent upon others- that is not reality , not Moksha Marga; own
experience form knowledge dependent upon self alone is reality and that alone
is Moksha marga.
Oh! Own
experience is glorious, it is the right wisdom; other than it, the external
knowledge or the study of scriptures is not means of Moksha marga, the
knowledge with leaning towards inner self alone is the means for Moksha. Oh!
Even Gyani’s knowledge dependent upon others is not means for Moksha then what
to say about the dependent knowledge of Agyani. Brother! Even mountains of
knowledge dependent upon others do not lead to Moksha marga and even an iota of
self dependence can lead to Moksha marga.
In this way
the Gyani believes knowledge dependent upon own self only as Moksha Marga.
Knowledge of others or fruition of karmas are not believed to lead to the Moksha Marga. Oh! Even the bhava due to
fruition or external knowledges do not affect the state of Gunasthana itself.
Only based upon internal purity or the internal disposition the state of
Gunasthana is decided. In fourth Gunasthana innumerable Jivas are there; in
general all of them have same gunasthana, the beliefs are also the same; but
kshayopasham of knowledge is not the same for them. The kshayopasham bhava and
bhava of fruition have such a nature that different jivas have a commonalty
amongst them. In kshayik bhava there is no commonalty and it is of same kind for all of them. Lakhs of
Kevali Bhagwan are existent in 13th gunasthana ; their kshayik
bhavas are the same but there is a difference in bhava of fruition. Out of the
innumerable jivas existent in fourth gunasthana, some jivas have fruition of
Manushya gati, for some it is Narak gati, for some the body size is thousand
Yojan, some have body size of one hand, some have limited age, some have
innumerable years of age, some have fruition of asata and some have fruition of
sata- in this way there are different kinds. In the same way the kshayopasham
of knowledge is also different. In practitioner state the knowledge is also
dependent upon others since so long as the knowledge is sensory, it is
dependent also. However in that dependence also gyani does not treat it as
means for Moksha marga. No gyani has a
belief that moksha marga is dictated by others. If he believes the moksha marga
to be dependent upon others then it is not knowledge but ignorance. In spite of
knowledge being dependent upon others, the gyani’s knowledge is not deluded
since he does not treat that dependence as venerable or means for Moksha marga.
The Moksha marga is dependent upon self only- in this way he knows the forms of
venerable and deplorable bhavas without doubt.
Own purity
is venerable form while impurity is deplorable and the other six dravyas are
subjects of knowledge. Here ‘other six dravyas’ are called as subjects of knowledge;
in them own dravya is also subject of knowledge but it is of venerable form
since own pure dravya is venerable. Here by calling it venerable, the knowledge
of the same becomes implicit and it is not just subject of knowledge. But yes,
remaining jivas etc. six dravyas are subjects of knowledge only.
All tatvas
are subjects of knowledge anyway. Venerable forms are pure jiva and
samvar-nirjara-moksha. Deplorable are punya-pap, asrava and bandh.
Ajiva tatva
is neither deplorable or venerable, just knowable; i.e. the corporeal karmas in
reality are neither deplorable nor venerable but just subjects of knowledge
only. Even then to instigate separation from
other bhavas generated under their influence and to motivate dependence
of own dravya, the ajiva karmas are sometimes described as deplorable out of
formality. Actually there the impurity generated out of dependence of other
dravya which is deplorable.
The agyani,
forgetting the own dravya, wants to accept-reject other dravyas. This is faulty
intelligence; gyani does not have disposition of accepting-rejecting others. If
there is anything to be discarded then it is own impurity and if there is
something to be accepted then it is own purity. Oh! Once the disposition is
such then there is no raga-dwesha with anybody. Even an iota is not dependent
upon others and only attention is towards inner self. Brother! You want to
discard other jiva or other objects, but they are already separated from you in
the first place; secondly the coincidence of occupying the same place in the
akash is applicable to even Siddhas i.e. they also cannot avoid it. In the
universe all the six dravyas are occupying the same space, hence the desire to
separate from others is deluded thinking. In the same way, even an iota of
others never comes within your own nature hence the desire to accept others is
also deluded thinking. The gyani does not have such deluded desires to
accept-reject others. The practice of gyani is wonderful. His internal
manifestations are active in separation-acceptance at every moment, which cannot
be recognised externally; every moment he accepts his own pure nature and
discards other bhavas. Acceptance of own nature and renunciation of other
bhavas- such activity of
acceptance-renunciation he is practicing for Moksha, that is why he is
called practitioner.
Other
dravyas are responsible for my impurity- those who believe in this way, they
believe other dravyas to be deplorable hence subjects of aversion, but they do
not make attempt to discard their own impurity. Those who believe dependence of
others would cause my purity- they believe other dravyas to be venerable and
stop progressing due to their attachment and do not make attempt to purify self
with recourse to own dravya.
In this way
those with attitude of dependence on nimitta, cannot accept own nature and
discard other bhavas, therefore cannot practice for Moksha.
Oh! Once
somebody understands it then Veetrag nature would reveal itself and
manifestation would orient towards inner self so as to progress on path of
Moksha- this is condition of Dharmi.
Pandit
Banarasidas has also written dohas on Nimitta-Upadan. Although they are seven
in numbers but they have special clarity. He says “ where the substance is
realized without other’s assistance, then what is the role of nimitta?”
Where all
the substances follow their own nature without other’s assistance there what
can nimitta do? Nothing. Nimitta can provide some assistance- such possibility
does not exist. Just as external nimitta does not provide any assistance, in
the same way in Moksha marga the shubha raga form nimitta also cannot provide
any assistance, that too is inconsequential in Moksha marga – this should be
understood clearly.
Question: In
the purity-impurity of Jiva, the other dravya is nimitta or not?
Answer: Yes
it is.
Question:
Whether nimitta is deplorable?
Answer: No.
Question:
Whether nimitta is venerable?
Answer: No.
Nimitta is neither deplorable nor venerable ; nimitta is subject of knowledge
only.
The other
dravya form nimitta is neither deplorable nor venerable. Here ragas etc.
form impure Vyavahara is also kept in
the category of nimitta, and shuddha sadbhoot vyavahara alone is counted as
vyavahara of dharmi. Here the shubha raga form Vyavahara is called nimitta
which is deplorable, since it is own ashuddha bhava. Moksha marga is not
practiced with ashuddha bhava; with the progress in purity only the moksha
marga is practiced.
Agyani does
not recognise deplorable-venerable or subjects of knowledge with clarity. The
dharmi jiva knows other bhavas as
deplorable , own pure dravya-paryayas to
be venerable and all subjects of knowledge form substances as subjects of knowledge. Thus the
capability to discern the deplorable- venerable and subjects of knowledge has
been revealed within him. This capability
keeps growing in accordance with gunasthana.
In fourth
gunasthana the anantanubandhi Kashaya is discarded, samyaktva and
swaroopacharan form purity has appeared and the own subject of knowledge is
realised.
In fifth
gunasthana, the anantanubandhi and apratyakhyan kashayas- both have been
discarded and subsequent to swaroopacharan charitra, deshsamyam charitra form
purity has been revealed therefore deplorable-venerable capability has
increased and the capability of realising own subject of knowledge has
enhanced.
In
sixth-seventh gunasthana, with the discarding of three types of kashayas, the
purity of the samyam state has enhanced. In this way the deplorable-venerable
capability has increased and specific enhancement is experienced in realising
own subject of knowledge.
In this way
with the increase of gunasthana the impurity keeps reducing ; purity keeps
becoming venerable; in this way the deplorable-venerable capability keeps
increasing and the power of knowledge also increases. The external activities
and shubha ragas are performed in accordance with the gunasthana. Although in
same gunasthana also, different jivas perform activities differently even then
it is in accordance with the gunasthana- not opposite to it. For example –
Millions of munis are in sixth
gunasthana, out of them some are engaged in swadhyaya, some dhyan, some in
aahara, some in vihar, some in Alochana, some in Prayashchit, some in
preachment, some in Teerth Vandana, some in Jina stawan, some in divya dhwani
sravan – etc.; but some wearing clothes, eating food in vessels, or taking
faulty ahaar- such activities are not possible in sixth gunasthana.
In the same
way, in fourth gunasthana, pooja of Jina Prabhu, providing Ahaar for Munirajs
etc., sudy, listening to scriptures etc. auspicious activities and business
etc. inauspicious activities resulting in hurting the one sensed jivas,
sometimes dhyan of own nature etc. activities are carried out. However
following of KuDeva (wrong deva) and KuGuru(wrong guru), harming to two sensed
and above jivas with knowledge, and partaking of flesh etc. activities are not
possible. Therefore raga and external activities are although nimitta, but they
happen in accordance with gunasthana.
In thirteenth
gunasthana, vibrations due to yoga of Keval Gyani Prabhu, divine sermon,
movements in the sky etc. activities happen; but there are no activities of
disease, ahaar or walking on earth etc. The activities and raga are in accordance with the state and if one
does not accept it then he does not have proper knowledge of the state itself,
nor he has the right understanding of the nimittas can occur in accordance with the state.
Now listen
regarding the deplorables:- The impurities which are there in accordance with
the state should be considered as deplorable form; however if in a particular
state the specific kind of impurities do not exist then how can they be called
deplorable? For example in sixth gunasthana, the bhavas pertaining to
Mithyatva- non fasting etc. are already non existent, then how can they be renounced?
Therefore the non fasting etc. cannot be called deplorable in that state.
Instead, in that state, the auspicious ragas pertaining to Maha Vrita etc. are
present , which are happening , hence that raga only is deplorable. The reason
is that things worthy of discarding are the impurities which are present in the
self, however if the impurity does not exist then how can it be relinquished?
Therefore the things to be deplored are in accordance with the gunasthana. For
Kevali bhagwan, the Mithyatva and ragas etc, cannot be called deplorable since
those bhavas do not exist; then how can they be relinquished? In this way in
all the gunasthanas, the existing impurities are designated as deplorable. As
the gunasthana keeps progressing, the deplorable bhavas keep reducing and the
bhavas which are venerable keep increasing. In the end, with the elimination of
all the deplorable bhavas, the Siddha state which is venerable in all aspects,
is revealed. In that state, there are no activities pertaining to deplorable or
venerable- since nothing further needs to be done.
Look, as the
capability of deplorable-venerable increases, accordingly the gunasthana
increases- thus it is told. The deplorable-venerable form are our own
impure-pure bhavas; but in accordance with the acceptance-renouncement of other
dravyas the gunasthana increases- thus it is not said. Clothes were discarded,
therefore gunasthana increased- such rule is not there. Instead, on relinquishing
of Mithyatva etc. other bhavas only, in accordance with their
magnitude the gunasthana increases. With the progress of gunasthana, the
external renunciations occur in accordance with those gunasthana automatically
by own self e.g. discarding of clothes in 6th gunasthana. The soul
does not have ownership of that renunciation, soul is just knower of it alone.
That extrenal renunciation is merely a
subject of knowledge for the soul, not in the sense of reverence.
The thoughts
of the knower with respect to deplorable-venerable are in consonance as above
and if they are against it then those are thoughts of ignorant. Moksha marga is
not of two types, moksha marga is of one type only; which is dependent upon the
bhavas of our own and not the bhavas dependent upon others. The attitude of the
one dependent upon bhavas pertaining to others, believing them to be moksha
marga, is against the true moksha marga. In Samaysar gatha 276-277, while
describing moksha marga dependent upon own bhavas it is said that – knowledge
of Acharang etc. scripture, belief in nine tatvas in differentiated form or
compassion towards six types of jiva bodies as shubha manifestations form
vyavahara charitra- such bhavas of external dependence, believing them to be moksha
marga of samyak darshan-gyan-charitra form is faulty; since such externally
dependent knowledge etc. bhavas occur to agyani also but they do not belong to
moksha marga. Whereas, in such conditions if gyani does not have such
externally dependent bhavas, even then he progresses on moksha marga. Therefore
the externally dependent bhavas do not lead to moksha marga. Pure soul alone is
the base for samyak darshan-gyan-charitra and that definitely leads to moksha
marga. Where there is no dependence of the pure soul, there moksha marga also
does not exist. In this way the moksha marga is self dependent only not
externally dependent; hence vyavahara of the form of external dependence is worthy
of discarding being deplorable. With
recourse to own existence only the dharmi jiva practices the moksha marga, does
not believe externally dependent knowledge etc. to be Moksha marga.
O Jiva! In
your own stream of knowledge whatever is externally dependent , that is not
cause for moksha then how can totally externally dependent ragas be cause for
moksha? Same is the case with external nimittas. Even after getting such a rare
opportunity O Jiva! If you do not realise your own subject of knowledge and do
not practice moksha marga with self dependence then your life is a waste. You
shall repent after losing the opportunity.
Question:
You do not give importance to nimitta and
vyavahara and give importance to Adhyatma only. However who cares for
the subject of Adhyatma in the world? Everyone knows about nimitta and
Vyavahara only.
Answer:
Brother, even if ignorants of the world do not know the subject of Adhyatma
even then all the gyanis of the world and omniscients know this thing properly.
Those who
know the form of Adhyatma, they alone get salvation. Agyani does not have any
knowledge of Nishchaya vyavahara at all, therefore he does know and does not
believe. The jivas who know this thing , they do not remain ignorant. This is
unprecedented supernatural subject for the benefit of soul. Those who
understand this form of Moksha marga dependent upon the self, the moksha marga will
reveal itself for him.
To be concluded…..
No comments:
Post a Comment