11. Adhyatma Procedure
form Moksha marga dependent upon self
Here someone
can enquire that gyani also experiences the bhavas of fruition dependent upon
others, in practitioner state, then why they are not moksha marga?
In reply Pandit Banarasidasji says
The
knowledge comprises of several kinds of Audayik bhavas which are of the forms
of assistant and nimitta. Gyani is observer of all those Audayik bhavas; but he
is not their doer, nor enjoyer, does not depend upon them. Therefore if someone
says that if absolutely certain type of Audayik bhava should be present then only a specific gunasthana can be
said to be existent, then it is untrue. He
has not realised the nature of dravya in totality. Why? The reason is that
leave apart the subject of other gunasthanas, even for Kevalis the Audayik
bhavas are of different kinds. Even kevalis do not have same kind of Audayik
bhavas. Some kevalis undergo Dand-Kapat form ( Samudghat form ) activities due
to fruition while other kevalis do not have them. In this way the kevalis also
have different kinds of fruition, then what can we say about other gunasthanas?
Therefore the knowledge is not dependent upon the Audayik bhavas, the knowledge
is as per own capability. The power of knowledge of illuminating self and
others, knowing capability and conduct within his own nature- all these are
dependent upon the knower.
The bhavas
dependent upon others could be in accordance with the state, but believing
those bhavas to be moksha marga is erroneous. The bhavas dependent upon others
do occur to gyanis also but they should not be believed to be Moksha marga.
Gyani practices moksha marga dependent upon the own pure nature and keeps
eliminating bhavas dependent upon others. Even if some bhavas remain, he
remains their observer only. There are 21 types of bhavas pertaining to Audayik
bhavas, out of them Mithyatva etc. form Audayik bhavas do not occur to Gyani
and the remaining Audayik bhavas are manifested as subjects of knowledge of the
gyani. Gyani is neither their doer nor their enjoyer and does not even take
recourse to them in his knowledge. Taking recourse to own nature inside
only is the moksha marga. Even if
knowledge of some external things may be weak but gyani does not have any
regrets for it and if the knowledge is strong, then also he does not give it
any importance since extraneous knowledge does not lead to moksha marga.
If Awadhi- Manah Paryaya gyans were there then he may get moksha faster, such a rule
also is not there. The only means to Moksha is the intensity of own experience.
Further the Audayik bhavas which are
manifesting along with knowledge are known by the Gyani; but he does not have
any acceptance or importance of them. Such type of raga and such type of
activity would be beneficiary- such a thought of dependence is not there for
Gyani. In same gunasthana there are
different kinds of vikalpas and different kinds of activities, for same jiva
the vikalpa is not always the same, it keeps changing into different kinds.
Kunda Kunda swamy, Veer Sen swamy, Jina sen swamy or Samant Bhadra swamy- all
these Munis in the state of 6th -7th gunasthana were
progressing in Moksha Marga. Even then one of them had vikalpa of creating Adhyatma Shastra like Samaysar,
another had the vikalpa of creating the Karananuyoga shastra in the form of
commentary of Shatakhandagam as Dhavala. Another had the bhava of creating
Prathamanuyoga shastra in the form of Puranas of Teerthankaras and fourth had
the desire of creating Charananuyoga shastra in the form of Ratnakarand
Shravakachar. In this way in spite of getting different kinds of vikalpas, the
state of all of them was the same. For a specific vikalpa, a specific
gunasthana is a must, such a condition is not there. Even then whatever vikalpa
is there, it cannot contradict the state, e.g. vikalpa of wearing clothes in 6th
gunasthana cannot be there. This has been described in detail earlier.
The
practitioner bhava has singular concept that whatsoever is the recourse to own existence in the inner
conscious self, that much is the practitioner bhava. If some one does not have
even an iota of such bhava of own dependence, then with external dependence
whatever mountains he digs up even then he would not attain anything.
Question: Some
despot may question that we are always having ashubha vikalpas of the worldly
nature regarding eating drinking only, but we do not get shubha vikalpas
related to dharma of the form of devotion, worshiping or studying. You have
already said that the vikalpas are experienced in accordance with the state.
Answer: Yes
Brother! That vikalpa is appropriate for your state, since in the despotic
state, such derogatory vikalpa only is there. The one who is interested in
dharma, would have thoughts related to dharma and the one interested in world
would have inauspicious thoughts regarding the world. The one who has deep
desire of pap, how can he have thoughts of dharma? Such a jiva is not even
under consideration. Here the subject is that of the practitioner jiva on how
he practices Moksha marga and what kind of bhavas are experienced during the practicing
stage. He experiences shubha bhava of higher order as practitioner of moksha
marga and the bhavas of strong pap are never entertained by him. The shubha or
ashubha bhavas experienced which are not
in contravention of his state are only known by the dharmi jiva as
observer/knower. He remains impartial towards them and does not get immersed in
the stream of Audayik bhavas. Suppose two Kshayik Samyakdrishti jivas are
there- out of them one may be immersed in contemplation while other is engaged
in war; there the one engaged in war does not entertain the doubt that this
person is engaged in meditation while I am at war, hence my samyak darshan
might have become weak or my knowledge may have some flaw. Such a doubt is
never entertained by Samyaktvi jiva. He is sure that his samyakdarshan is by
adherence to his nature and that would not get soiled or destroyed by this
Audayik bhava. Even while being engaged in raga, there is stream of
consciousness experienced by gyani different from the raga- this stream is
called Adhyatma procedure and which directly joins with Keval gyan.
Oh! Moksha
marga is dependent upon self and not others! This principle has been clarified
by Panditji in detail. The Kshayopasham bhava of the jiva which is dependent
upon others is also not means for Moksha then how can the Audayik bhava
dependent upon others be a means for moksha? External subjects have been
eliminated, even the raga is discarded and the kshayopasham bhava which too is
dependent upon others , is also discarded from Moksha marga. Only bhava
dependent upon self is moksha marga. The bhavas of fruition or impure vyavahara
of ragas etc. form are not means to moksha marga. Samyak drishti is free from
such Vyavahara since he does not have adherence to it. Just as Kevali Prabhu is
knower of fruition , in the same way the worldly Chhadmastha jiva is also
knower of the fruition, his manifestation proceeds with the strength of
Adhyatma procedure destroying the bhavas of fruition.
Just see,
what kind of affection the householder
Sravaks have towards Adhyatma and what an interesting discussion ensued. Pandit
Banarasidasji have created 7dohas on Nimitta-Upadan wherein he is declared the
absolute independence of Upadan. Some may say that he has written thus under
the influence of emotionality of Upadan, but brother! You also are rejecting it
under emotional influence of nimitta. You do not like the principle of
independence of Upadan hence you are belittling by calling it emotionality.
Panditji has explained the real nature of reality and even if some emotionality
is there in favour of true principles then what is the harm? You are not able
to accept the non doer nature of external activities ( activities pertaining to
corporeal substances) then how will you be able to accept that ‘ Samyaktvi is
non doer of even bhavas of fruition’. Then who will explain to you that
knowledge wandering outwards is also not practitioner of Moksha.
Dharmi jiva
would attain Moksha by means of stream of own experience of the knowledge. When
external streams do not give Moksha then how can ragas or the activities of
insentient would provide Moksha?
After
knowing all this, the gyani does not feel proud of his special kshayopasham of
external knowledge or the profoundness of fruition of punya. Oh! What is not
cause for my Moksha then why be proud of it? Whatever is not useful for
attaining own experience, what is the glory of that? Even if he is not knowing
the twelve Angs , still it is possible to have such a capability that he may
answer questions pertaining to fine Tatvas without hesitation, even then he
does not have pride or importance of that unobscuration of knowledge. The real
strength or the real capability of Gyani is in own experience only. Only by
recognising own experience, one can identify the real capability or glory of
Gyani. Even if the knower does not have knowledge of all the twelve Angs of the
gyan , even then he would attain Keval gyan by the influence of the own
experience.
Externally
dependent raga or knowledge is not Moksha Marga. The capability of own
experience alone is moksha marga. The knower only can practice the moksha marga
independent upon the external bhavas, agyani cannot even know that. Oh! This is
the path of Arihants and great warriors. This is not the path for the cowardly.
Discarding all the other bhavas and with the veneration of purity, attaining
position in moksha marga – is work of braves who are dependent upon self, not
the cowardly who are dependent upon others. Blowing the trumpet of Veetragi
Mokshamarga, the saints say that O, cowardly ones who believe raga only as
dharma! You cannot attain veetrag marga of consciousness , nor can you carry out
independent purushartha for practicing consciousness independently. Where has
your purushartha gone for independent consciousness. If you have come out to
practice dharma then reveal the strength of your conscious power. In this
Veetragi bravery only you can practice Mokshamarga. With the presence of interest
in Vyavahara , the Jiva does not get enthusiastic about inner nature. Hence
discarding the interest in raga , be enthusiastic of conscious nature, so that
knowledge leans towards own existence and Mokshamarga may be practiced. Oh! How
to describe the glory of the gyani who practices the moksha marga by means of
own experience of knowledge. The one who recognises if itself has been
overwhelmed.
Look! In
this Vachanika written by Pandit Banarasidasji , the path of gyani i.e. the
conditions of gyani, and how he attains moksha marga have been explained
beautifully. He has explained the glory of Adhtama procedure of the Gyani in
different ways and thus explained it
quite clearly.
12. Conclusion
Lastly in
conclusion he says:
In what
detail can we describe it and how much can we tell? Many things are beyond words, beyond
senses , beyond knowledge, hence how much can be described? The intelligent one
would understand even if little is written. The ignorant one would listen to
this letter but not understand it. This Vachanika is absolutely in accordance
with the dictates of Kevali bhagwan. Whoever would listen to this, understand
it and believe in it- he shall be benefited; further it depends upon ones fate.
Oh! There is
indescribable glory of the capability of knower. The Adhyatma procedure form
Moksha marga i.e. internal pure manifestation can be described by words or thoughts- it is
not so. The nature cannot be realised by means of arguments, this is subject of
own experience. Hence he says, whatever he describes in details, even then the
glory which is experienced internally, cannot be described in words. Those
jivas who are knowers, who are worthy; they would capture the significance from
the few words itself. However those who are ignorant , who lack interest, they
would not understand by whatever amount of clarification or elaboration. This
subject of inwards vision would not be absorbed in their heart. This letter is
full of mystery of reality hence it is called as ‘ Paramartha Vachanika’ which
is as per the sayings of the Kevali and written by my good understanding
accordingly. Those who will understand the bhavas of Adhyatma in this letter, definitely
they would be benefited. “ what is Moksha marga and what is bandh marga” – both
of these have been clearly described here, and by understanding accordingly,
attaining Samyak darshan the Adhyatma procedure with own dependence i.e. the
Moksha Marga would be initiated- which is the ultimate benefit.
Understanding
the real bhavas of this Vachanika, all jivas make efforts for the ultimate
benefit – such is my desire.
In this way
the Paramartha Vachanika written by Pandit Banarasidasji overflowing with
spirit of philosophy is completed.
The
End
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