Seventeen Questions…..05

 

Question 4

Is  Vyavahara dharma instrumental in attaining Nishchaya dharma or not?

4.1. Answer: If considered from the aspect of generation of  Nishchaya jewel trio form Nishchaya dharma then Vyavahara dharma is not instrumental in attaining Nishchayaa dharma since the generation of Nishchaya dharma occurs independent of others.

Always Vibhava paryaya is dependent upon self and others while swabhava (natural) paryaya is independent of others.

Nishchaya jewel trio is swabhava paryaya hence Vyavahara dharma cannot be instrumental in attainment of it, this is clear. Even so, in the Vikalpa state, on account of the Vyavahara dharma being present along with Nishchaya dharma, it is declared as instrumental (nimitta) for the Nishchaya dharma.

Counter Question 2: You are worried that if Nishchaya dharma is accepted as being dependent upon Vyavahara dharma then Nishchaya dharma would have to be accepted as Vibhava paryaya of soul. But our stand is that Vyavahara and Nishchaya both are dharmas of the soul only.

In Agam the Vyavahara dharma is called as instrumental for Nishchaya dharma. Nishchaya and Vyavahara have together objective-means relationship. Taking recourse to the Vyavahara naya, Jiva attains purity sequentially. Subsequently with elimination of objective-means bhava from aspect of Nishchaya naya he attains internally engrossed state.

Being companion the vyavahara dharma, you have  declared it as instrumental for Nishchaya dharma. Do you also accept Nishchaya dharma as instrumental for the Vyavahara dharma in the same way since they are companion?

With the above given proofs it is established that in Agam the Vyavahara dharma has not been considered instrumental for Nishchaya dharma because of being companion. If it is done so, please clarify.

4.2. Answer: The Vyavahara dharma has been called as instrumental for Nishchaya dharma from the aspect of Asadbhoot Vyavahara naya only. In this way only it has been declared traditionally.

On the path of Nishchaya Moksha marga the Vyavahara dharma form accompanying raga manifestations are called as Vyavahara Moksha Marga in Agam. Since it is coexistent along with Nishchaya Moksha Marga hence it is called as instrumental for Nishchaya Moksha Marga in Upachar sense. However accepting two paths to Moksha is delusion. Believing both to be venerable is also imaginary since Nishchaya and Vyavahara are contrary to each other by nature.

Nishchaya dharma is segment of paryaya of soul dependent upon self while Vyavahara dharma is segment of paryaya of soul dependent upon others. In the beginning stage both occur in mixed form. Under these conditions by accepting attainment of Nishchaya dharma from  vyavahara dharma, the possibility of soul to be engrossed within the self does not arise at all.

Calling Vyavahara dharma as instrumental for Nishchaya dharma is Upacharita statement only. Since Veetrag charitra is adoptable while Sarag charitra is worthy of renunciation.

Counter Question 3: According to Alaap Paddhati the Vyavahara naya differentiates between subjects. Where only one substance is the subject, such is Sadbhoot Vyavahara naya and where different substances are the subject, such is Asadbhoot Vyavahara naya. From this description the Vyavahara jewel trio of soul is established to be subject of Sadbhoot Vyavahara naya. You have not forwarded any proof which does not accept Vyavahara dharma to be instrumental for Nishchaya dharma. Further you have declared it to be instrumental from aspect of Asadbhoot Vyavahara naya only.

In Dravya Sangrah if is stated that the one who believes Nishchaya-Vyavahara nayas as objective- instrumental bhava, that is the characteristics of Samyak Drishti. From these proofs it is clear that declaring Vyavahara jewel trio to be merely raga form is contradictory  to Agam.

In reality the belief in seven tattvas along with their vikalpas, their knowledge and renunciations of paps form  Charitra- these three constitute Vyavahara jewel trio or Vyavahara Moksha Marg which is means for Nishchaya jewel trio and Moksha.

In Bhava Pahud it is stated that those who are engaged in the soul, they are Samyak Drishti, knowing it is Samyak Gyan and conducting within the same is Samyak Charitra.

From all these it is clear that because of companionship the Nishchaya-Vyavahara jewel trio have not been accepted as having objective-instrumental bhava. Actually it is accepted as deed-causal bhava.

In this question the prime objective was that currently such a trend of Pravachans is prevalent in the society that ‘I am Shuddha buddha pure, indivisible Dravya in all three periods of time, external charitra would not benefit the soul and instead cause karma bondage. By following it this jiva has been born is Graveyik infinite times.’ Due to this the disinterest towards Vyavahara dharma is being spread in the society. Several Tyagis (hermits)  have abandoned practice of vows undertaken. Tendencies of night food,  eating of uneatable etc. is now prevalent amongst the people. Even customary practices of ordinary householders are being dispensed by the people. The interest towards Desha Vrita and Maha Vrita is a thing of the past. With this in mind this question was asked that whether Vyavahara Dharma is means for Nishchaya dharma or not.

Samaysar 12 - Those who have attained belief by means of Shuddha naya and have attained complete knowledge and Charitra, for them it is appropriate to learn the Shuddha naya from the preachment of Shuddha naya. However those who have not attained the complete bhava of  belief, knowledge and charitra form i.e. who are in non supreme bhava state and are stationary in practitioner state, they are worthy of being preached by means of Vyavahara.

In brief the sum and substance is that the external conduct which has been prescribed in Jain Sanskriti (tradition) for the 4^th Avirat Samyak Drishti, 5^th Shravak and Sanyami Munis is called as Vyavahara Dharma and the pure uncorrupted state of soul filled with veetragata (detachment)  is called Nishchaya Dharma.

The external conduct of Avirat Samayk Drishti of the form of devotion towards Veetrag deva, Guru, Agam etc. is called as Vyavahara Samyak Darshan form Vyavahara dharma. Adopting partial renunciation form  Anu Vritas is called as external conduct of Shravak i.e. Vyavahara charitra form Vyavahara dharma. Adopting complete renunciation form Mahavritas is called external conduct of Sanyami people i.e. Vyavahara charitra form Vyavahara dharma.

The objective of the Jiva is to attain absolutely pure, uncorrupted Veetrag state of the soul – the Nishchaya dharma of such form is the goal for which the person adopts external conduct form Vyavahara dharma suitably. Vyavahara dharma is called Dravya Ling and the soul purification form Nishchaya dharma is called Bhava Ling which are described in Charananuyoga and Karananuyoga respectively. In 4-6^th gunasthanas the objective is that of external purushartha due to which the Nishchaya dharma takes a back seat. Beyond 7^th Gunasthana the jivas are engaged within internal state of life  wherein the Nishchaya dharma is primary and Vyavahara dharma is secondary.

The existence of Vyavahara dharma is seen even in the absence of Nishchaya dharma and where Nishchaya dharma is present, the presence of Vyavahara dharma would be there for sure. The generation of Nishchaya dharma and its existence is impossible without the adoption of Vyavahara dharma. Your argument, that with attainment of Nishchaya dharma the Vyavahara dharma automatically gets attained, is wrong.

“So long as Jiva does not engage in Pratyakhyan and Pratikraman of other dravyas of the form of nimitta, till then Pratikraman and Pratyakhyan of bhava form ragas etc. corruptions cannot be carried out. When Pratikraman and Pratyakhyan of ragas etc. corruptions  is attained then soul automatically becomes non-karta of ragas etc.”

This proves that the anger etc. form manifestations observed within the manifestations of soul is due to fruition of anger etc. form Dravya karmas. The generation of corruptions of the form of anger etc. do not occur on their own.

Acharya Samant Bhadra has written – “ O Bhagwan! For enhancement of Nishchaya Tapa you had practiced Vyavahara tapa stringently. “

4.3. Answer: We have stated earlier itself that Nishchaya Jewel trio is swabhava bhava of jiva hence Vyavahara dharma is not instrumental in its attainment definitely. Even so because of companionship relation the Vyavahara dharma is called as instrumental (nimitta)  for Nishchaya dharma.

You have stated that in spite of accepting Vyavahara dharma as instrumental for Nishchaya dharma, the Nishchaya dharma would remain independent of others.

In reply we had told that Vyavahara dharma has been described as instrumental  for Nishchaya dharma from aspect of Asadbhoot Vyavahara naya. On account of companionship it is treated as instrumental.

We have shown quoting Gathas of Niyamsar that the Nishchaya Moksha Marga is soul manifested in  Nishchaya Jewel trio form which  is produced by taking recourse to nature of soul only. Hence Vyavahara dharma can be called instrumental from aspect of Vyavahara naya only. It is not reality. The objective is to provide the knowledge of nimitta only.

You have not clarified that from aspect of which nayas you have described the proofs. Due to this the reality cannot be ascertained. “ The renunciation of subjects of five senses etc. externally is  Charitra from aspect of Upacharita Asadbhoot Vyavahara naya.” This is praman given in Agam. From this it can be clearly known that the Vyavahara dharma is described as Charitra or dharma names only from aspect of Upacharita Asadbhoot Vyavahara naya. It is not really the dharma of the soul.

Only Nishchaya dharma being  present with  Vyavahara dharma being absent is not possible. Both are existent together in 4^th etc. gunasthanas – such is singular rule. Both have invariable concomitance. For this reason only in Agam, the Vyavahara dharma has been called as Nimitta for Nishchaya dharma.

However those who believe that adopting Vyavahara dharma is my duty due to which the Atma Dharma would be generated and with such belief he does not look at the knowing natured soul as the real means for attainment of self then he does not become eligible for Nishchaya dharma in all three periods of time. From this it can be understood that the real means for  Moksha Marg is taking recourse to uncorrupted dense consciousness form soul only. 

The attainment of Nishchaya dharma can be treated as independent only when the attainment of indivisible jewel trio form soul is carried  out  in the soul by  supreme means of indivisible jewel trio form soul. Contrary to it if the generation is believed in reality by means of Vyavahara dharma  then how can it be declared as independent? That would be mere mockery of independence.

The rival group has tried to establish giving proof from Alaap Paddhati that the Vyavahara jewel trio of soul is not subject of Asadbhoot Vyavahara naya. But vyavahara jewel trio is not really jewel trio of the soul. It has been so declared in Upachar form only. The Nishchaya jewel trio is a different substance only.

Along with Nishchaya Moksha Marg, the devotion towards real Devas etc., practice of true shastras and practices of Anu Vrita -Maha Vrita etc. auspicious manifestations are declared as Vyavahara Moksha Marg in Param Agam. This establishes our argument that the Vyavahara dharma form raga manifestations carried out along with Nishchaya Moksha Marg are Vyavahara Moksha Marg.

Focused manifestation of permanent, unadulterated, pure soul tattva of the form of Samyak darshan, gyan, charitra is nishchaya Moksha Marg.

Panchastikaya 136 – Devotion towards Arihant, Siddha and Sadhus, practices of dharma according to rules and following Gurus is auspicious raga. 

In this way the auspicious raga carried out along with Nishchaya Samyaktva only is Vyavahara Samyak Darshan and Vyavahara Samyak Gyan. Further the renunciation of inauspicious ragas and engagement in Shubha form auspicious raga only is vyavahara Samyak charitra. This Vyavahara Samyak charitra has invariable concomitance with Nishchaya Samyak Charitra as a rule.

The objective of inclusion of vritas in asrava tattva is for this reason only that with their objective  only shubhopayoga is carried out  not shuddhopayoga.

The rival group has probably this impression that on account of specific ragas only Nishchaya samyaktva is called as Vyavahara Samyak darshan but it is not so. Along with Nishchaya Samyaktva, the auspicious raga of Devas etc. only is called as Vyavahara Samyaktva.

Renunciation of Ashubha and engagement in Shubha does not cause attainment of Samyaktva since these are not real means for attainment of Moksha, but they are just nimitta at the time of attainment of Moksha. These have been carried out infinite times but own soul was never experienced even once by engrossing within own nature.

Engaged in Shubha kriya, if this jiva  keeps on being busy with the activities pertaining to others different from the soul as the objective and in the mind also keeps contemplating of others only and even then those activities may be construed as nimitta for soul purification – this is not possible.

When with the objective of attainment of soul the activities are carried out, then those considerations or those activities are described as nimitta for them. Samvar, Nirjara and salvation form objectives are carried out with the means of soul only and not by taking recourse to others. Primarily by taking recourse to own soul and manifesting in its form, the purity of the form of Samvar etc.  has to be generated.

Paramatma Prakash 2/3 Teeka:  The disciple enquires – The Nishchaya Moksha Marg is Nirvikalpa and at that time the Savikalpa (Vyavahara jewel trio) Moksha Marg is not present, then how can that be instrumental?

It is clarified- From aspect of past Naigam Naya it is traditionally instrumental. Or, the Nishchaya Moksha Marg can be divided into Savikalpa (with Vikalpa) and Nirvikalpa (without vikalpa). Of these “ I am infinite knowledge form” such vikalpa is called as Savikalpa Moksha Marg as instrumental and Nirvikalpa Meditation form is goal. This is the Bhavartha of the statement.

From this the form of Vyavahara Moksha Marg and why it is called instrumental is understood to some extent.

From the proofs presented by rival group to define the Nishchaya Jewel trio the following things can be known –

1) The manifestation of the soul in the form of belief, knowledge and engrossment by the soul, within the soul is called as Nishchaya Jewel trio.

2) Bondage can never occur in all three periods of time in such jewel trio.

3) The means for generation of such jewel trio definitely is soul only. Being instrumental, by himself, within own soul, being karta, he generates nishchaya jewel trio.

But Vyavahara jewel trio has opposite nature. Its subject is not self, but others. It is bondage natured and only because of Nishchaya jewel trio it is called as jewel trio. Further it is generated taking recourse to Veetrag Deva etc. form other substances as means, therefore being auspicious raga natured, due to companionship form relation it is called as instrumental. Hence what we have written, that where Nishchaya Moksha Marg is present, with that existent Vyavahara dharma form raga manifestations are described as Vyavahara Moksha Marg in Agam, is as per the dictates of the Agam only.

Without paying heed to the objective of the Pravachans being discoursed presently, the rival group has created an atmosphere of opposition towards it which is improper. With this the harm being amassed by the community is beyond description. We are aware of such people who, by adopting Muni Ling have not only led to their own downfall but also created non belief towards Moksha Marg within the community. Some people, listening to dictums of Nishchaya have started practicing haphazardly; even if this were true, how can it be fair to reject the dictums of Nishchaya and follow the path of agitation for the same purpose ? On the other hand those who practice the shastras of Nishchaya discourses specifically and attend the Pravachans pertaining to same, they have renounced potato etc. generally. Daily carrying out Deva Darshan etc. has become main duty. We also desire that the Vyavahara dharma should become life form and the wrong practices should get abolished. Accepting such path only is the right way. From aspect of Veetragata this alone is the right path on which all should resolve  to tread.

The worldly soul from aspect of Param Bhava Grahi Dravyarthika naya is extremely pure while from aspect of Paryayarthika naya it is extremely impure. In this way one soul alone at any moment is Shuddha in some respect and Ashuddha in some other respect. Jinavani also states this. Knowing this the one who takes recourse to soul, subject of Dravyarthika naya within his Drishti ignoring the subject of Paryayarthika naya and manifests in such form, he alone is eligible for attainment of supreme state. From this it can be realised that while the subject of Vyavahara naya has been described  as worthwhile for knowledge but it is not venerable. For this reason the Vyavahara dharma has been called as just nimitta only in attainment of Nishchaya dharma. The real means is manifesting in the knowing natured self taking recourse to self.

The rival group has called the goal of attainment of pure-uncorrupted-veetrag soul and becoming independent as Nishchaya dharma which is not right.  Since the goal is not Nishchaya dharma but manifesting in pure-uncorrupted-veetrag state is called as Nishchaya dharma.

The rival group has told that the external conduct form Vyavahara dharma of Munis is called Dravya Ling and internal purification form Nishchaya dharma is called Bhava Ling. In Bhava Pahud the term Dravya Ling has been used  for Munis who are devoid of Bhava. From gatha of Moolachar it is clear that even following external activities also, the Nishchaya dharma cannot be secondary in the life of Munis. The statement of rival group that the presence of Vyavahara dharma can be existent even in the absence of Nishchaya dharma is against the dictum of Agam. Just as prior to attainment of Samyak Darshan all the gyan has been declared to be Mithya; in the same way without Nishchaya dharma all the activities are futile. The external activities of punya form manifestations occurring along with Nishchaya dharma only have been called as Vyavahara dharma in Agam. Otherwise Dravya Ling incorporating 28 primary qualities would not have been criticized in Agam. From this it is clear that Vyavahara dharma does not exist prior to Nishchaya dharma at all.  The affirmation of sequence of activities is a different subject and consideration of deed-causal factors based upon nimitta-naimittik is another matter.

From this it is established that Vyavahara dharma is not really instrumental  for Nishchaya dharma. It has been declared as instrumental for Nishchaya dharma from aspect of Upachar naya only.

Continued……