Gyan Goshthi….05

 

                                                4. Bheda Vigyan ( Differentiating knowledge)

155. Q : In Ishtopadesha it is told that knowing jiva and body as different is the essence of 12 Angs – what does it mean ?

A: Knowing Jiva and body - pudgala as different i.e. corruption is also different from the nature of soul, this is also implicit here. Knowing and experiencing the nature of soul to be different from pudgala and corruption – this only is essence of 12 Angs. In Dwadashang it has been told to experience the soul.

156. Q: What is the meaning of differentiating knowledge?

A: Soul is Upayoga form and different from ragas etc. form other bhavas- in this way knowing the Upayoga and Ragas etc. to be completely different , the manifestation of gyan in the form of oneness with Upayoga and differentness with ragas is Bheda Gyan.

157. Q: What does BhedaGyani do?

A: BhedaGyani Dharmatma with the power of his BhedaGyan immerses in own glory. He does not manifest in raga form in the least and remains in gyan form.

158. Q: The way the Gyani sees the body to be different, do the ragas etc. appear differently?

A: The ragas etc. appear to be different like body only  to the Gyani, they are quite different.

159. Q: Body is told to be different from soul,  this is alright and acceptable ; but raga is different from soul, this is difficult to swallow?

A: Once entered within consciousness i.e. he became witness to Punya-Pap Bhavas , since then he is different from bhavas, different from kaal and different from kshetra also; the substance is different only, soul is only mass of knowledge and consciousness.

160. Q: The imagination of sukh, dukh is seen to happen in Jiva, even then in Samaysar that imagination is called as the manifestation of pudgala dravya ?

A: Sukh, Dukh, happiness-sorrow etc. happen in paryaya of jiva , but to whom Dravya Drishti has appeared – the Drishti of such Gyani jiva is directed upon the dravya and his Drishti is upon the bliss of soul. Hence how can that jiva feel/enjoy  the imagination of sukh-dukh? Hence the raga manifestation of sukh-dukh of gyani is called as manifestation of pudgala. In the beginning, middle and end of the manifestations of these sukh-dukh the pudgala dravya only is pervasive and accepts it; the Bhagwan atma does not accept or enjoy it. The nature of soul is Gyayak and enjoying sukh-dukh  of imagination  is not his nature. The paryaya has imagination of sukh-dukh but the gyani with vision is not its karta-bhokta.

161. Q: Dharmatma does not manifest in raga form- what does it mean? He does have raga ?

A: In spite of having raga, he does not have spirit of oneness with  raga i.e. he does not manifest in oneness form of soul with raga, but he manifests as different from raga.

162. Q: The Dharmatma remains Gyan form- what does it mean?

A: The BhedaGyani Dharmatma knows under all contexts that he is Gyan natured only.  In spite of being surrounded by miseries he does not forgo the shraddha of gyan swabhava. In this way in all situations experiencing his conscious nature only the dharmatma remains gyan form only.

163. Q : The Dharmatma remains gyan form only and does not become raga form at all- with which strength ?

A: This is the power of Bhed-Vigyan only. The Bhed-Vigyan has such strength that it keeps gyan as gyan form only, it does not permit least bit of contrariety , nor does it allow  ragas etc. form bhavas to enter within. In this way the power of Bhed-Vigyan does not permit the gyan and raga to become one together and keeps them separate only; hence the BhedGyani Dharmatma  remains gyan form and does not become raga form.

164. Q: Why the bhavas of corruption are called as different from soul, since they occur within the soul only?

A: In the state of soul, the raga dwesha form bhavas of corruption occur, they are not pudgala and do not occur in ajiva also. Although they are non-pudgala and occur in the being of the soul; even then from aspect of Dravya Drishti they are called as different from soul ; since with respect to pure nature of soul , the bhavas of corruption are different; hence they are other substance. Those bhavas of corruption do not occur with recourse to  Shuddha atma, but occur with the goal of corporeal. The Drishti of Dharmatma is upon the pure nature of soul and in that nature the bhavas of corruption do not generate. Hence dharmi is not their karta. Therefore they are called as corporeal pudgala manifestations being different substance   from soul. Those manifestations do not occur in pudgala nor do karmas generate them , they occur in paryaya of soul , even then to avoid paryaya buddhi and direct attention towards Shuddha dravya they are called as different from soul. But they can be called as different by him only who has attained Drishti of Shuddha Atma. Agyani does not have knowledge of corruption and differentness of soul nature at all, hence believing both to be same he becomes karta of corruption. That corruption is not different from his soul.

165. Q: In spite of existence of raga-dwesha in soul “ I am not those raga-dwesha” – how to accept it at that time ? With the presence of raga-dwesha at that time only, how can the shraddha of gyan swabhava be there without having raga-dwesha?

A: Raga-Dwesha are in paryaya only, at that time ignoring the paryaya Drishti if observed from aspect of swabhava Drishti then the nature of soul is free of raga only. In spite of having raga the Shuddha Atma is free of raga only.  The presence of raga-dwesha is corrupted manifestation of Charitra guna. Accepting Shuddha Atma  is pure manifestation of shraddha guna and knowing Shuddha Atma is pure manifestation of Gyan guna. In this way the manifestation of each guna functions differently.

In the manifestation of charitra, in spite of corrupted state, the manifestations of shraddha-gyan gunas do not engage in them and proceeds towards trikaali Shuddha swabhava ; the paryaya of shraddha accepts completely pure Shuddha atma without corruption as its goal and the paryaya of gyan also negating the corruption of charitra aims towards swabhava i.e. that also engaged in corruption free Shuddha atma.

In this way in spite of raga-dwesha being there in paryaya of charitra, the shraddha and gyan with the goal of own self can have shraddha and gyan of  Shuddha atma.

166. Q: The soul and others do not have relationship- what is the purpose of understanding it?

A: There is no relation with others i.e. the corruption caused with aim towards others is not my nature- in this way relinquishing the relation with others and leaving the goal of paryaya also, direct Drishti towards swabhava without differentiation- this is the objective.

167. Q: Raga should be described as belonging to Jiva or pudgala?

A: Raga is carried out by jiva in his paryaya by own self hence from  aspect of paryaya Drishti it belongs to Jiva. From aspect of Drvaya Drishti the Jiva swabhava does not have raga, hence the raga does not belong to jiva and since it occurs with the attention towards pudgala hence it belongs to pudgala.

168. Q: Tie it up with one stake only ?

A: The stake is strong depending upon which aspect it is being described. If raga is absolutely considered as belonging to others then it would never be eliminated. Hence ragas are carried out by own fault within self and not due to karmas; with such decision  then for directing attention towards swabhava the raga is not my nature and it is imposed bhava – this is told. Here raga is called as karma generated and attention is  directed towards swabhava.

169. Q: In Samaysar Gatha 6^th it is told as ‘Shuddha’ being worshiped as different from bhavas of all other dravyas. Here why it was not called as worshipped as different from corruption ?

A: By worshiping as different from bhavas of other dravyas the attention is directed away from corruption and paryaya also and directed towards own dravya.

170. Q: Soul is not Pramatta-Apramatta ; what does it mean?

A: Atma is not Shubha-Ashubha form. If it is Shubha-ashubha form then it would be Pramatta-Apramatta, but Shuddha atma does not manifest in Shubha ashubha form hence it does not manifest in Pramatta Apramatta form also. Apramatta is from 7^th gunasthana to 13^th ; soul is not that paryaya form. Soul is one gyayak natured only. It does not manifest in Shubha-ashubha form hence it does not manifest in Pramatta form. If it were Pramatta form then by its negation it would be Apramatta form. The soul does not manifest in divisions of Pramatta-Apramatta form. It is one Gyayak Bhava form only.

171. Q: Raga-Dwesha is called as paryaya of jiva and the same is called as definite manifestation of pudgala . Then what do we decide?

A: Raga-dwesha essentially is manifestation of jiva but since it occurs with attention towards pudgala and since it does not belong to jiva nature and to direct attention towards Swabhava it is called as that of pudgala. Being dependent upon nimitta this bhava is called as belonging to nimitta i.e. pudgala.

172. Q: In the first stage the interested jiva should believe the raga-dwesha bhavas to be that of self or that of pudgala?

A: The ragas etc. bhavas are caused by own fault in self – thus knowing he should discard it from the shraddha; that is the shraddha should be such that these manifestations of ragas etc. are not in my trikaali nature.

173. Q: The raga belongs to soul or pudgala karma ? In shastras both types of statements are there. Please clarify ?

A: When the thing has to be established then raga is pervasive and soul is pervaded i.e. raga belongs to soul – this is told. When Drishti is upon Shuddha Chaitanya (consciousness), Samyak darshan is attained , then pure paryaya is pervasive and soul is pervaded. The raga of Samayak Drishti is pervasive and karma is pervaded. Thus the raga of Samyak Drishti is called to be that of pudgala karma since the Gyani jiva has become different from raga from aspect of Drishti, hence in his raga karma is pervasive – this is told.

174. Q: Gyani with the power of Dravya Drishti believes the raga to be that of pudgala, then  whether interested jiva also believes raga to be that of pudgala?

A; Yes! The interested jiva also does not believe raga to be that of soul while contemplating upon the form of substance, he believes it to be that of pudgala. Raga is inflicted bhava , being generated with recourse to others  hence it is not mine, this is that of pudgala- such is consideration of the interested jiva.

175. Q: ‘Raga belongs to pudgala,’ if we keep saying then there would not be any fear of raga and it would result in great faults.

A: It is not so. The interest in raga itself would not be generated. For abandoning interest in raga, it should be known that raga is manifestation of pudgala. Brother! No statement of shastra is to create promiscuousness, it is made to generate Veetragata.

176. Q: The Shubha raga of bhakti of Bhagwan etc. is entertained by Gyani also and it is told that in that raga pudgala only is pervasive. But this does not appear to be satisfactory?

A: Brother! Raga is manifestation of Jiva only; but it occurs with the aim towards others, it is not nature of jiva, it is imposed bhava; hence to renounce it, it has been called as pudgala karma also. 

177. Q: Raga does not belong to soul then does raga take place in insentient?

A: Raga is not natural manifestation of Jiva , hence Shubha-ashubha raga has been called as insentient and non-conscious. Raga is not of the form of soul and the mass of consciousness never manifested in raga form. Without realisation of soul jiva went up to ninth Graveyak infinite times, but without Samyak Darshan he did not attain least bit of happiness. In the Bol of Aligrahan also the activity of five MahaVritas etc. of Muni are called as absent in soul. In Samaysar Gatha 181-183 it has been told that knowledge activity form soul and anger etc. activity form asrava – both are extremely different. Their Pradesh being different the sovereignty of the two substances is different only. The fact is that to avoid Drishti upon the Asrava and direct the Drishti upon dravya – this only is desirable. What is not yours, do not direct your Drishti upon it and what is yours , you direct your Drishti upon it; then only you shall attain bliss and peace.

178. Q: Whether raga is different from soul and whether it is alright to negate it?

A: Yes raga is different from soul ; raga does not have gyan guna and where gyan guna is absent, then how can it be called as soul- hence it is raga and not soul. Compared to pure manifestation of soul that of raga is different . Call it different from soul or worth negating is one and the same thing. Just as raga is prohibited to person desirous of Moksha , in the same way all vyavahara dependent upon others is also prohibited. Raga and Vyavahara belong to same category- both being dependent upon others are worthy of negation and the oneness with consciousness is supremely venerable.

179. Q: It is told that raga is not present in gyan then so long as jiva has raga then he cannot be gyani?

A: Brother! Gyani does not observe the raga as one with his gyan bhava but different from it. It means gyani is present in gyan bhava and not raga- if this is understood then it explains what gyani does. Agyani does not realise that whether gyani is engaged in gyan or raga since he does not differentiate between the two. The Samyaktvi in spite of having raga also, at the same time due to manifestation in one form with gyan and having differentness with raga , he is gyani only.

180. Q : In the present how can we have shraddha of swabhava without raga since manifestation is along with raga? So long as raga is present in our paryaya , till then how do we develop shraddha of swabhava without raga? Firstly raga should go and then shraddha of swabhava without raga can be attained?

A: Such jivas believing raga only to be their nature do not practice Samyak Shaddha and renouncing the paryaya Drishti , they do not experience own nature without raga by means of swabhava Drishti. At the time the momentary paryaya has raga , at the same time the trikaali swabhava without raga is also existent. Hence discarding the paryaya Drishti by experiencing the swabhava , with the power of that experience the raga would be eliminated in a short while. Without that experience the raga cannot be avoided. “ If raga goes then we can do shraddha” i.e. ‘if paryaya improves then we will believe in dravya’-  jivas with such belief are paryaya Drishti- paryaya moodha (fool). They do not have swabhava Drishti and they do not know the sequence of Moksha Marg. They wish to attain Samyak Charitra prior to Samyak Shraddha. If he believes self to be raga natured by paryaya drishti then raga cannot be eliminated. The Samyak Drishti jiva from aspect of intent is Veetrag and by special manifestation of same intent the veetragata gets revealed from aspect of charitra also. Without revelation of veetragata from aspect of intent, any jiva cannot attain veetragata from aspect of charitra. So long as raga is there, till then shraddha cannot be Samyak- those who believe it , they believe shraddha guna and charitra guna activities to be same and not different. He does not have faith in shraddha or charitra  and in such state he does not have acceptance of soul itself.

181. Q: Raga does get to be known in the gyan, even then why does it appear to be one (with gyan)?

A: Due to lack of differentiating knowledge the Agyani believes them to be same observing the nearness of raga with gyan; but they are not one.

182. Q: In the gatha 181 of Samaysar Samvar Adhikar it has been told that in reality one substance does not belong to other substance. There it is also told that Pradesh of jiva and raga are different. Kindly clarify?

A: In reality one substance does not belong to other substance. Hence their Pradesh are different. With respect to soul substance the body etc. pudgala other dravyas are different only; but even the manifestations of Mithyatva and raga dwesha – they are different from soul of the form of pure bliss form Prabhu. Hence punya pap bhava are different from bhava of soul and due to this their Pradesh are also different. Soul has innumerable Pradesh and with respect to them the Pradesh of Asrava are different. Although they are existent in Pradesh of Jiva; but the pure bliss form Prabhu has innumerable Pradesh , with respect to it the Pradesh of asrava bhava are different. Soul and asrava have differentness of bhava hence their Pradesh are said to be different and the pure paryaya generated with recourse to soul is also called as different from asrava substance. Since bhava are different hence Pradesh are also different and therefore substance itself is different – such is statement of Acharya.

183. Q: Anger etc. bhava are called as different substance from soul – why anger etc. bhavas  have been called as substance?

A: The anger etc. bhavas are called substance since in anger etc. state the veetrag state is absent- such is its Asti – Nasti swabhava hence that is also substance. It is not trikaali dravya form substance but  momentary paryaya form substance. The corruption is corruption form and not swabhava form. It is not corporeal karma form, hence with respect to own nature that corruption is Asti and with respect to different infinite padartha it is Nasti – in this way infinite dharmas are established in it. One dravya has infinite gunas and each guna has infinite- infinite paryayas, in each paryaya there are infinite avibhag praticcheda and in each avibhag praticcheda part there is Nasti of other infinite avibhag-praticcheda-  in this way in each avibhag praticcheda part there are infinite Asti-nasti dharma ; hence anger etc. bhavas are called substance.

184. Q: The generation of raga etc. and gyan is in the same kshetra at the same time, then how they are different ?

A: At the time raga etc. is generated in a kshetra , at the same time in same kshetra the gyan is also generated, hence to agyani they appear to be same due to delusion. Even then the raga etc. bhava is different from gyan and not one. The characteristics of bandh is ragas etc. and that of consciousness is knowing. Hence the characteristics  of both are different. The generation of ragas etc. occurs at the same time in same kshetra  along with consciousness ; that occurs due to extreme closeness of gyeya-gyayak bhava but not due to being same dravya. Just as the pots and pans substances establish the illumination of lamp by getting illuminated but not that of pots and pans. In the same way the raga etc. bhava being known establish the gyayak nature of soul and not that of raga etc. The reason is that illumination of lamp is one with lamp, hence illumination establishes the lamp. The gyan is also one with soul hence it establishes the soul and not ragas etc. Anger etc. bhava are known in gyan but they do not illuminate the raga etc. since ragas etc. are not one with gyan. But the gyan pertaining to ragas etc. illuminates the gyan only. The consciousness being illuminating natured by self, illuminates own knowledge pertaining to others and does not illuminate others. Earlie it was said that soul illuminates others- that was Vyavahara statement. In reality the soul illuminates own knowledge pertaining to others only.

All the substances of the world do not enter into the gyan and the illumination of gyan also does not go into the substances of the world. The capability of illuminating others illuminates the gyan only. It establishes that bandh form  raga etc. and illumination form gyan having different characteristics do not have mutual oneness. Knowing their characteristics as different, using chisel of the form of intellect upon their internal joint, i.e. the gyan is made to face the soul, by which the bliss beyond senses of consciousness different from raga is experienced.

185. Q: Whether bhava ling is also not the nature of Jiva?

A: Dravya ling is absolutely not of the nature of jiva and Bhava Ling which is Shuddha pure paryaya of Samyak Darshan-Charitra and the complete nature – it is Sadhak (practitioner) of Moksha, even that is called as nature of jiva in Upachar sense. In reality from aspect of sookshma Shuddha nishchaya naya, that is not nature of jiva. Sadhak paryaya belongs to dravya , this is told in Upachar sense. Body etc. and ragas etc. do not belong to jiva ; but here the paryaya of bhava ling which is Sadhak of Moksh , that also is called as belonging to Jiva in Upachar sense. This is told in gatha 88^th of Paramatma Prakash wherein the aim is directed away from paryaya and supremacy of differentiating knowledge is realised. The non Kashaya form  Sadhak Paryaya of Dhyan which is revealed in facing Dhruva swabhava , that is nature of jiva in Upachar sense only. In reality trikaali Dhruva swabhava only is nature of jiva- these things are heard by fortunate ones only.

186. Q: On one hand it is told that Samyak Drishti in spite of enjoying other dravya does not get bonded and on the other hand it is told that Jiva cannot enjoy other dravya at all , then which should be considered as true?

A: Gyani or Agyani, any jiva cannot enjoy other dravya , but agyani believes that I can enjoy other dravyas , hence in the language of the agyani i.e. from aspect of Vyavahara it is said that in spite of enjoying other dravyas gyani does not get bonded, because the gyani does not have buddhi of oneness with raga . Hence it is said that gyani does not get bonded even while  enjoying other dravyas.

Gyani does not accrue bandh in spite of killing of conscious dravya – it should not imply that there is no harm in killing other jiva promiscuously. It implies that the one who has no interest towards raga and while experiencing the bliss and peace of soul, due to weakness raga is encountered, and with the nimitta of fault of charitra the small bandh which is accrued due to killing of conscious jiva , treating it as insignificant it is told that gyani does not accrue bandh. However the one who has interest in raga and has such bhavas that I can kill other dravya and enjoy other dravya, with such raga by having spirit of oneness he accrues the bandh due to killing.

The manifestation with attention towards others is called as adhyavasan and cause of bandh from aspect of buddhi of oneness. Without buddhi of oneness in others , the raga which occurs is also called Adhyavasan but in that the bandh of Mithyatva is not there,  that of small raga is there. Ignoring it – there is no bandh – it is told. The manifestation with attention towards own nature is called Adhyavasan which is one with nature, but that adhyavasan is means for Moksha.

The one who realises the nature of Deva-Guru-shastra and Dharma , he attains Samyak Darshan surely. With such Sanskar if he goes to other birth, then even there this Sanskar would fructify.

Continued…..

Gyan Goshthi….04

 

117. Q: How should one decide upon the nature of the substance ?

A: The decision of the nature of substance should be made in this manner- “ I am by nature gyayak in this world and all the other sentient-insentient substances of the world different from self are only Gyeya to me. I do not have any other relation  with respect to all the substances of the world, other than gyeya-Gyayak. No substance is mine and I do not carry out task of any other. Every substance with own natural capability is manifesting in Utpad-Vyaya-Dhrovya form . I do not have any relation with them.”

The Jiva who decides thus , he only breaking the relation with others, engages the upayoga in own nature, hence he only attains charitra of conduct within self. In this manner firstly the nature of things should be decided for the charitra.

118. Q: With Logic and argument this point is valid but still strength for entering within is not attained?

A: The amount of Purushartha required for entering within is not attained, hence he keeps stopping outside. There is no interest of entering within hence upayoga does not go inside.

119. Q: There is karma bondage in the present, condition is inferior, ragas etc. form bhavas also manifest , hence in such a state how can experience of Shuddha atma be attained?

A: In spite of manifestation of ragas etc. form bhavas in the present , all those bhavas are momentary, destructible , unreal and false. Hence giving up their aim, directing attention towards trikaal Dhruva Shuddha Atma , the soul experience can be attained. The ragas etc. bhavas have one samaya duration and Bhagwan Atma is trikaal stationary unbonded – untouched form. Hence giving up the aim of momentary paryaya of one samaya , with attention towards trikaal Shuddha atma – with such Drishti , Soul experience can be attained.

120. Q: Gyani Jiva becomes Nirvikalpa from Savikalpa and the Jiva ready to attain  Samyaktva also becomes Nirvikalpa from Savikalpa. The procedure of both is the same or is there a difference?

A: Gyani jiva becomes Nirvikalpa from Savikalpa, he has the aim towards soul, the soul is his objective and with special purushartha of concentration discarding vikalpa he becomes Nirvikalpa. But the Samyaktva-Sanmukh (Jiva ready to attain Samyaktva) has not realised aim towards the soul yet , hence in his gyan the knowledge is not firm and not direct.

121. Q: For transiting from Vikalpa to Nirvikalpa the sookshma vikalpa blocks the way, what to do about it?

A: Vikalpa does not prevent being Nirvikalpa. The reality is that you yourself do not make suitable efforts to enter within own self, hence vikalpa is not prevented. Vikalpa does not require prevention but with strong purushartha of entering within own self, the vikalpa simply gets prevented.

122. Q: Does the Samyaktva-Sanmukh jiva believe raga to be his own while contemplating of the Tattva ? 

A: The Samyaktva-Sanmukh jiva knows that raga is my fault ; raga is not my nature , I am not raga, - thus knowing withdrawing attention towards it he makes efforts for entering within self – for experiencing soul.

123. Q: By directing Drishti towards which direction Samyak Darshan would be attained?

A: Direct the Drishti towards Gyayak inactive Tattva! What is the use of paying attention to paryaya? This paryaya of Kshayopasham of mine has gained , this is my paryaya- what would be served by paying attention to the paryaya? With change of paryaya, it does not permit Trikaal substance to replace that bit. Oh Brother! Direct your Drishti strongly towards Trikaal Dhruva form Nityanand Prabhu. The waves of blissful knowledge are leaping , direct your attention there! Do not look at the waves and pay attention to the ocean of bliss . Therefore give up the aim which directed towards the eternal momentary paryaya and establish strong Drishti upon trikaal Dhruva nitya gyayak , then the pure paryaya of Samyak Darshan-Gyan-charitra would be revealed.

124. Q: In Moksha Marg one does not progress with the help of knowledge, then how does one proceed?

A: With the strength of Dravya nature one proceeds. Gyayak Bhava, Conscious bhava, dravya bhava etc are its name – the effort should be towards this.

125. Q: Own experience is mind generated or beyond senses?

A: In reality there is no recourse to mind and senses in experiencing self , hence it is beyond senses. However at the time of self experience the Mati-Shruta Gyna are existent and that Mati-shruta gyan  is not accomplished without support of mind or senses , hence from this aspect the assistance of mind is also credited for attaining  own experience. In reality the extent to which recourse to mind is eliminated , to that extent is the own experience. In own experience the gyan is beyond senses.

126. Q: In Nirvikalpa experience the relationship to mind has been relinquished – how far this is true?

A: It is hundred percent true. Where the nirvikalpa form manifestation is there, there the recourse to mind is absolutely not there,  since in that the relationship to mind has been completely relinquished. However at that time the raga without knowledge is still manifesting , to that extent the recourse to mind is there- this is how it is.

127. Q: The experience is that of dravya or paryaya?

A: In experience only dravya or paryaya are not involved. The paryaya facing own self has become one with dravya hence there is no difference between dravua-paryaya. Such undifferentiated experience of both – that is experience. So long as difference between dravya and paryaya is there, till then the nirvikalpa experience is not attained.

128. Q: At  the moment the Nirvikalpa bliss is experienced with recourse to trikaali dravya , does one get thoughts like ‘I am experiencing bliss’?

A: At the time of nirvikalpa experience the bliss is felt but vikalpa does not exist. When he goes from nirvikalpa to vikalpa then it is realised in dhyan that bliss was experienced but during experience of bliss ‘ I am experiencing bliss’ – such differentiation is not there, only feeling is there.

129. Q: Just as soul tastes the mango; what is the taste of soul experience ?

A: The mango is corporeal hence the taste of that corporeal is not felt by soul. Only knowledge of sweetness of mango is attained and mango is good- such raga form misery of oneness is tasted by soul. The bliss beyond senses of soul experience is beyond words ; only it can be experienced.

130. Q: You call the paryaya of others to be other dravya , but why do you call the pure paryaya of self also as other dravya?

A: Similar to  the aim of other dravya, with the aim of own paryaya also raga is generated hence that is also called other dravya. It is completely different from dravya, without emphasizing  it the Drishti cannot be applied upon the dravya; hence pure paryaya also has been called as other dravya, other bhava and despicable. The one who has attachment towards paryaya , his aim is towards other dravya, hence in other words he is attached to other dravya only. Aiming towards dravya samanya having true nature is extraordinary achievement.

131. Q: In spite of knowing the nature of soul, why does it not get revealed?

A: For this suitable purushartha should be there. Inside unlimited power is existent, its glory need to be realised. The substance is revealed only, from  aspect of paryaya it is called unrevealed. The substance is not obscured , only its glory need to realised first. Some people say that if it is experienced then glory would be realised but it is not so. Firstly glory should be realised and with continuance of glory experience is attained.

132. Q: Different qualities of soul are known, even then the undifferentiated does  not get known?

A: One does not apply dhyan towards it hence it is not known. Aiming towards undifferentiated is the last stage. After attaining Nirvikalpa only, undifferentiated soul  gets known.

133. Q: Aiming towards it is difficult?

A: Keep trying. Nothing to worry about. The undifferentiated soul is worthy of experience, hence slowly practice and do not get disheartened. In these times, opportunity to listen such subject has been availed; this is nothing less.

134. Q: Prior to Samyak Darshan what types of thoughts are existent which are eliminated to attain Samyak Darshan.

A: There is no rule pertaining to type of thoughts. Any type of thoughts of Tattva may be there which get eliminated and Samyak Darshan is generated.

135. Q: What has to be known ?

A: The sovereignty of soul has to be known. The one who is known, the manifestation would be according to same. With interest towards raga, if it gathers knowledge of worldly jivas then manifestation would be retrograde. Those who are attached to body etc. and punya etc., with introduction of such worldly people, the manifestation would be spoiled. If people honour you then with that knowledge you shall be lost. With engagement in wife-children-business etc. you would be specially destroyed. You are Prabhu owner of bliss. If you remain in its  contact then you shall attain bliss and peace. Just as the lion roams in the forest freely, he is not afraid of deer etc. , in the same way without fear you roam within your own self.

136. Q: What is the last vikalpa prior to soul experience?

A: There is no rule of last vikalpa. With differentiation towards raga, practicing facing the Shuddha atma, the conscious self is realised. Where manifestation is towards trikaali gyayak Prabhu and the stream of knowingness is strong and sharp, there cannot be any rule of the last vikalpa. Paryaya is taken deep inside the Dhruva where the attainment of Bhagwan atma form Samyak Darshan is attained.

137. Q: How to attain Own soul experience?

A: The manifestation of raga is directed towards others . Giving up its aim, orient towards own self then experience would be attained.

138. Q: What is the means for relinquishing continuous desire of sensual pleasures ?

A: Abandon the interest towards sensual pleasures. Attain differentiating knowledge of consciousness with respect to sensual subjects. This is the means for abandoning the continuous desires.

139. Q: To ensure the Sanskar of this Tattva in next life also – is there some means?

A: Yes. Make definite decision of nature of Tattva so that is useful in next life also.

140. Q: Why Nirvikalpa state is not attained with vikalpas?  

A: I would transit from vikalpa to the experience of nirvikalpa consciousness – the one who believes so , he believes the vikalpa and Nirvikalpa tattva to be the same hence he would have experience  vikalpa only, but leaving the vikalpa the experience of Nirvikalpa consciousness would not be attained. The one who accepts vikalpa as means , he cannot leave the recourse to vikalpa and move forward i.e. he cannot experience the conscious  tattva beyond vikalpa. Brother! The family of conscious  tattva and vikalpa are different only. From consciousness the vikalpa cannot be generated and vikalpa cannot enter the consciousness. In this way internally contemplating  of their extreme difference remain steady in the spirit of consciousness. As the consciousness comes closer the vikalpas keep getting subsided and later by immersing in consciousness the vikalpas get destroyed. In this way vikalpas are not there in consciousness- such different consciousness you should contemplate upon with strong enthusiasm. 

141. Q: What is the difference between experience and gyan?

A: In Gyan the entire Atma gets to be known and in experience only paryaya is felt, the dravya is not felt.

142. Q: In the soul there are infinite qualities; by relinquishing the differentiation of qualities Nirvikalpa state is attained, then whether the gyan of those infinite qualities is relinquished ?

A: The soul has infinite qualities. After knowing them, by giving up their aim, the gyan is not relinquished ; the vikalpa of differentiation is abandoned and by directing the Drishti upon undifferentiated, the infinite qualities are tasted in the Nirvikalpa state- they are experienced,

In Samaysar teeka of 7^th gatha it is told that one dravya has  swallowed infinite paryayas. Here paryaya word implies coexistent qualities. In the teeka of 294^th gatha of samaysar also the coexistent qualities are called by the word ‘paryaya’. Infinite qualities are swallowed by dravya means that one indivisible soul is infinite undifferentiated qualities form.

Soul is Shuddha consciousness , indivisible, undifferentiated one form. In that,  creating two divisions of soul with Shuddha paryaya and soul with ashuddha paryaya  is wicked intellect. The one who differentiates in one Gyayak Bhava form as Bahiratma (external atma) and Antaratma ( inner atma) is Paryaya Buddhi (intellect). The subject of Shuddha Nishchaya naya is trikaal Shuddha one form Atma without paryaya. In that the vikalpa (Drishti) of differentiation of paryaya is carried out by Mithya Drishti.

143. Q: The divisions of paryaya are subjects of knowledge?

A: Knowing the paryaya appropriately is right . But the one who believes the Shuddha indivisible Atma to be of the form of divisions of paryaya, he has been called as having wicked intellect.

144. Q: Paryaya has been called as indifferent from dravya in some aspect?

A: Upon observing the dravya from aspect of Praman Gyan, the paryaya has been called as different in some aspect and indifferent in some aspect. However upon observing from aspect of Trikaal Dhruva subject of Shuddha naya, in reality the paryaya is different from dravya only, while upon observing from aspect of paryayarthika naya the paryaya is indifferent from dravya. For attainment of objective the paryaya is ignored and considering it  as absent, the Trikaal Dhruva nature is considered as prime reality for taking recourse.

The Pramatta paryaya is corrupted with the nimitta of other dravya – this is told only, but even Apramatta paryaya is also described as generated in conjunction with other dravya. Audayik etc. four bhavas are called as generated with obscuration. Even Kshayik paryaya of Keval Gyan has been called as karma generated in Panchastikaya, since there the aspect of absence of karma is considered. Four bhavas are not in gyayak nature and due to consideration of aspect of karma they are called karma generated.

The Dravya Lingi Muni capable of describing the form of dravya-guna-paryaya as declared by Bhagwan, apply their mind in  dravya-guna-paryaya etc. but do not conjoin their mind with Nityanand Prabhu own Karan Paramatma ever, hence they are in control of others. Being under influence of such vikalpas, they are in control of others. The one who applies his mind in the vikalpa of dravya-guna-paryaya , he drinks poison and the one who applies his mind in Nityanand own Karan Paramatma, he drinks the nectar of perturbation free bliss.

145. Q: The eternal Agyani jiva prior to attaining Samyak Darshan engages in vikalpa only ?

A: No, not in vikalpa alone. For the jiva orienting towards swabhava, in spite of having vikalpa, at the same time the target of glory of soul nature is also present and with that as goal, that jiva progresses towards soul and not with force of vikalpa alone.  The inclination towards raga started reducing and the inclination towards swabhava started increasing. There in spite of being in Savikalpa state , the raga alone does not function; but the inclination towards swabhava without recourse to raga also functions internally. With that support, the purushartha progresses and leaps towards nirvikalpa bliss, attaining Samyak Darshan.

146. Q: The corruption is caused by the capability of paryaya of charitra guna, then so long as that capability of corruption is existent within him, the corruption would continue and eliminating it would not be within control of jiva?

A: The capability is independent for each samaya- this decision is taken by which gyan? Without orienting towards Trikaali swabhava , the gyan cannot decide about the independence of paryaya of each samaya. Where the gyan is oriented towards the trikaali swabha , there with the power of conviction the capability of raga-dwesha in paryaya keeps reducing every moment. The one who has decided upon the swabhava, in his paryaya the raga-dwesha cannot continue for long , such is the power of Samyak decision.

147. Q: In the present paryaya the gyan is incomplete, in that how to attain gyan of total gyan swabhava?

A: Just as in spite of having small eye, the entire body gets to be seen; in the same way in spite of development of gyan being small in paryaya, if the gyan is oriented towards self then it knows the complete gyan natured Atma by means of own experience. Prior to attainment of Keval Gyan, in the incomplete gyan also by means of own direct experience the total gyan natured soul is surely decided. Just as with small quantity of sugar the taste of all the sugar gets decided, in the same way with orienting the small paryaya of gyan inwards, in that the complete gyan nature gets decided. After attainment of complete gyan only, the complete soul can be known – such is not the case. If the incomplete gyan does not know the complete Atma then the Samyak Gyan can never be attained. Hence incomplete gyan also orienting towards self knows the complete Atma.

148. Q: In Jinagam it has been told to accept consciousness form soul only; but ‘I am consciousness form Atma’ – with such goal the vikalpa of differentiation cannot be avoided. Then how to accept Atma free of vikalpa?

A: In the first stage the viaklpa of differentiation of Guna-Guni etc. would be surely there; but knowing the soul to be different by its consciousness characteristics, orient towards the undifferentiated consciousness. Although differentiation would come in between , but know that my consciousness does not have divisions. “ I am the karta of conscious state, I do by means of consciousness etc. – such thoughts of predicates -divisions may though be entertained ; but in reality in all six predicates the consciousness substance is one only and there are no  divisions in that consciousness.”- thus with the primacy of consciousness nature and ignoring the divisions, with the spirit of orienting towards self the consciousness is accepted ; this only is the means for Samyak darshan- this only is the means for Moksha.

149. Q: You sing so much glory of understanding the sovereignty , what is the use of it? We consider Vritas etc. to be beneficial.

A: The Jiva who practices for understanding the sovereignty with  interest towards swabhava, the Mithyatva of that Jiva keeps reducing every moment, and the effort of understanding for even one samaya is not fruitless. The Agyani Jiva believing Vritas etc. to be dharma engages in Shubha bhava , compared to that the Shubha bhava  with the aim of understanding  sovereignty is of higher category. The one who carries out Shubha bhava considering Vritas etc. to be dharma , with such intent the Mithyatva is strengthened. On the other hand, with the goal of understanding sovereignty the Mithyatva is weakened at every moment. Then what is there to talk about the one who understands it ?

150. Q: The form of Tattvas is known by inference Gyan or experience – kindly clarify?

A: The form of nine requisite tattvas is known by inference in  gyan first , then experience is attained .

151. Q: The pure paryaya has been called as immersed in self ?

A: That is inclined towards self , hence that paryaya is called immersed in self , but from this alone it is not merged with Dhruva. With the revelation of Dravya Drishti with recourse to Dhruva the purification of charitra also does not happen with recourse to paryaya. With recourse to the Trikaali inner tattva form Dhruva the purification of charitra is attained.

This is actual state , sermon of Bhagwan, this sermon is pinnacle of gyan of differentiation.  Prabhu pure paryaya is external tattva, it does not progress with recourse to pure paryaya , it is revealed with the recourse to inner tattva which is Dhruva Tattva and then progresses. The Shubha manifestations of compassion etc. are soiled external tattva and the manifestation of Samyak Darshan-Gyan-Charitra are pure external tattva. The Dravya Drishti is attained with recourse to only pure inner tattva.

152. Q: The soul is indirect then how can it be known?

A: The is directly explicit only. If paryaya ventures inwards then directly explicit gets to be known.  For the one paryaya facing outwards the soul does not appear direct- it is not seen, but still it is directly explicit only, since by orienting towards it if it is observed then surely it gets to be known.

153. Q: In Niyamsar Shastra it is written that soul is continuously accessible. What does it mean?

A: Yes! Soul is continuously accessible in present. It means that soul is there in present hence take recourse to it in the present. It was there in the past and would be there in future- in these there is expectations from aspect of kaal. But in present itself the Trikaali owner of bliss is present and it can be taken recourse to, now itself.

154. Q: Own dravya is venerable, in the same way with this spirit the pure paryaya can also be called venerable?

A: Yes, raga is despicable, from this aspect pure paryaya is called venerable. From aspect of dravya paryaya is vyavahara, hence being not suitable for taking recourse it is called despicable. The momentary paryaya is called despicable from aspect of draavya, but from aspect of raga the kshayik bhava is venerable.

Continued….

Gyan Goshthi….03

 

70. Q: If a Muni bonds with Aharak sharir Prakriti, is it necessary that it should come into fruition?

A: No. Someone bonds with Aharak sharir Naam Karma, but it is not necessary that its fruition i.e. creation of Ahark sharir should happen, he can attain Moksha earlier itself destroying the Prakriti. But such is not the case with Tirthankara naam karma. Those who bond with it, for them it necessarily comes into fruition. The bondage of Aharak sharir occurs in 7^th or 8^th gunasthana but fruition takes place in 6^th. Some jiva while climbing Kshapak Shreni may bond with Aharak sharir and later attain Keval Gyan directly then the question of returning to sixth gunasthana and forming Ahark sharir does not arise. In 6^th gunasthana the number of Munis having Aharak sharir can be maximum of 54 only at a time.

71. Q: What is the mistake of Dravya Lingi Muni having 11^th Ang knowledge ?

A: He does not direct Drishti towards self. He does not direct his Drishti towards the Prabhu beyond senses.

72.  Q: Does the Dravya Lingi Muni no make attempt to face his own self?

A: No. In his knowledge all this is there but he does not make effort internally.

73. Q: Compare to Dravya Lingi the efforts of Samyaktva Sanmukh ( Ready to attain Samyaktva) is somewhat batter?

A: Yes. Dravya Lingi has become complacent while Samyaktva Sanmukh is making effort.

74. Q: In spite of desire for taking food the Muni state remains intact, then if desire to keep clothes occur, what is the harm?

A: The Muni engages in taking food for the sake of Sanyam and body maintenance but the bhava of keeping clothes is bhava of oneness with body only , hence with practice of keeping clothes the Muni state does not remain.

75. Q: Whether Dravya Lingi does not contemplate of Shuddha atma?

A: He does contemplate of Shuddha Atma but he does not immersed in the same- know thus.

76. Q: The Dravya Lingi carries out quite rigorous activities and studies shastra very seriously , even then all these are  described  as coarse ?

A: Dravya Lingi with the knowledge due to  Kshayopasham and spirit of external renunciation engages in all these activities. Externally his detachment is also seen to be great. He has renounced thousands of queens and great kingdom etc. but his detachment is not true . He has not attained internal detachment from the manifestations of punya-pap. He has not realised the glory of great Prabhu form nature which is ocean of infinitely infinite qualities and bliss.

77. Q : The Dravya Lingi is interested in shubha only or ashubha also?

A: Dravya Lingi is interested in Shubha only.

78. Q: The body and passions have oneness- whether this thought is entertained by him or not?

A: This thought does not enter his mind.

79. Q: Then the knowledge of realisation is also not real  to him?

A; The realisation of knowledge of Tattvas is correct but he is stuck there and does not proceed. The passions are quite weak and he believes that to be own soul experience.

80. Q: In Samaysar Gatha 3 it has been told that one dravya does not touch other dravya. Hence jiva cannot touch body and one body cannot touch another body. Jiva cannot take food, cannot speak, steal other things , accept wealth etc., then why do Muniraj renounce Himsa etc. paps ?

A: One dravya does not touch another dravya, this is Siddhant and such is the nature of substance. Jiva does not get bonded by the activity of another dravya , but ragas etc. form bhavas of jiva  with recourse to other dravya result in bandh, hence Muniraj renounce their own Himsas etc. Pap bhavas. Therefore the activity pertaining to external Himsa etc. form other dravyas which are nimitta for pap bhavas are renounced – this is told in Upachar sense.

81. Q: Detachment without Gyan is supressed Kashaya ?

A: Yes. Without the knowledge of soul the Kashaya has been supressed and not eliminated. When this supressed Kashaya awakens then jiva would go to Narak Nigod. Even though the kingdom, wife, children have been relinquished externally; even then without knowledge of soul the Kashaya does not get eliminated and at its opportune moment it awakens in strong Kashaya form.

82. Q: What is the characteristics of Bhava Lingi Muni?

A: Within one Antarmuhurta he keeps going in and out of 6^th-7^th gunasthana; this is characteristics of Bhava Lingi Muni. In 6^th gunasthana also the manifestation is pure within, that is the nature of Bhava Lingi. In the Muni state the great experience of bliss is present. In 4^th and 5^th gunasthana also the bliss is experienced but it is less whereas for Bhava Lingi Muni it is great.

83. Q: The Bhava Lingi muni engages in Shubha bhava in 6^th gunasthana. Whether that is also Moksha Marg? Does he find it useful and pleasant ? If not why?

A: Bhava Lingi Muni experiences the Shubha raga of Maha Vrita etc. in 6^th gunasthana- that is Pramad ( lack of restraint); in shastra it has been called as worldly path; that is not path of Moksha. Staying within own nature only is Muni state. Leaving that state to engage in Shubha raga is not appealing to Muni. Just as Chakravarty does not enjoy leaving his pleasant palace ; in the same way the one who is peacefully settled in palace of consciousness, he does not like to leave it and come outside. The Ashubha Raga is Pap form poison only but even Shubha raga is unpleasant bondage.

Soul is idol of knowledge and bliss beyond senses. The one who has recognised such own nature, he does not desire to come out of that nature. The Chakravarty who has 96 thousand queens , 96 thousand villages and 16 thousand Devas in service, in spite of having such great splendour, he renounces them within a moment treating it as dust and departs to forest to experience the taste of great bliss. Those who experience this great bliss beyond senses, for them to revert back into Shubha raga form perturbations is quite difficult and tiresome. The viklapa of creating shastras or preachment is felt but it does not feel pleasant even in the least- he considers it as despicable only.

84. Q: After attaining Samyak Darshan, the Vritas etc. would have to be carried out for being Sadhu?

A: Brother! The Munihood is not attained by the vikalpas of Vrita etc. or other means. The experience of bliss beyond senses only is Sadhu-ness. Under those conditions the Vrita etc. are also undertaken simply. But stability within inner self only is Sadhu-ness.

85. Q: Even though the bhavas of MahaVritas etc. are cause for bandh , even then Munis experience them simply , hence how can they be negated?

A: Even though the bhavas of MahaVritas are natural to Muniraj, even then they are to be negated.

86. Q: The Maha Vrita are practiced by great people , hence they are called Maha Vrita. How can they be prohibited.

A: The great people are steady within own inner self and along with it the manifestations of Vrita are present along with it hence they are called MahaVrita. Even then they are means for bandh , hence they are prohibited. In  shloka 108 of Samaysar Kalash it is told that Vyavahara Charitra is devil, harmful and dangerous . Therefore like activities of sensual pleasures it is also negated.

87. Q: In Munihood the conduct has been prescribed by Vrita-Tapa-Sheel etc. Those who practice it,  they are called as bandh form and cause for world, then what is the shelter for Munis? How would the Munihood be practiced?

A: Even though  Vrita, Tapa and sheel etc. Shubha conduct form karma is negated , even then prevailing in inactive state the Munis are not without shelter. The conduct of manifesting in gyan form only is the shelter to the Munis. Taking shelter of gyan the Muniraj experience great nectar taste hence negation of Shubha conduct by means of Gyan is the supreme shelter to Munis.

88. Q : Shri KundaKundacharya Deva also had practiced Maha Vritas?

A: Shri KundaKundacharya Deva had not practised the Maha Vritas  but the vikalpas of MahaVritas which were entertained, they were known. He did not have ownership of those vikalpas , he did not know them as his own. He merely knew them as subjects of knowledge.

89. Q: In Shastras somewhere the own Shuddha Atma has been described as superior to Atma of Arihant. How so? Ours is incomplete state. How can it be superior to complete state?

A: Own Shuddha atma nature is complete at present itself which is told to be subject of Dhyan. Here the statement is from aspect of own Trikaal Shuddha nature where paryaya is ignored. This atma generates raga with the aim towards Arihant while with the aim towards own nature the veetragata is generated. Hence for this soul Arihant is not best but own Shuddha nature is best. The aim has to be diverted away from others since they do not serve any purpose. Hence leaving all other objectives aim towards won conscious nature . The capability of revealing Arihant state is within you only hence contemplating of that reveal that only. Abandon the dhyan towards other objects- such is the sermon.

90. Q: The vikalpa of shraddha of Deva-Guru-shastra, their gyan or the bhava of Vyavahara jewel trio of the form of vikalpa of five mahavritas are not really soul- this is alright ; but they are not even paryaya of soul- how is this possible?

A: The soul does not have oneness with paryaya of Vyavahara jewel trio. The state of gyan only is paryaya of soul and gyan is one with the soul hence gyan only is soul and raga is non-soul. Prior to Samyak darshan due to weakness of Kashaya the Vishuddhi Labdhi is present but that is not soul and not even true cause for Samyak darshan, since that is raga. Raga does not have oneness with soul hence that is not paryaya of soul in reality. Ragas etc. form bhavas are non existent like horns of rabbit- such is not the case; they are existent in paryaya of soul for one samaya , but with respect to trikaal nature of soul, they are non existent.

                                                3. Atmanubhuti ( Experience of soul)

91. Q: What is required to be done first for experiencing the soul?

A: Firstly decide that I cannot do anything of body etc. other dravyas and the corruption is not due to karma but due to my own fault. With such decision the corruption is not may nature, I am Shuddha consciousness form knower only- deciding thus the effort should be made to face the gyan anand form soul within self.

92. Q:  Firstly Vritas etc. need to be practiced ?

A: First of all being different from ragas etc. should be practiced. Without practice of differentiation of raga, the practice of Vritas etc. is really practice of Mithyatva.

93. Q:  What should be carried out entire day for attainment of soul?

A: Study the shastras entire day, decide upon the Tattva by contemplation and practice being different from body etc. and ragas etc. by means of differentiating knowledge. By practicing differentiation  with ragas etc. only the soul gets experienced.

94. Q: How should the practice be carried out?

A: Study and listen shastras, and keep suitable company.

95. Q: All this practice is truly insignificant for attainment of Samyak Darshan?

A: Although Samyak  Darshan is attained with the aim directed towards soul only, even then vikalpa of studies, listening and suitable company are entertained only which purifies the gyan directed towards others. In shastras at several place it is quoted that practice Agam , practice Agam by aiming towards self. The one who desires soul, he does experience vikalpa of having company of Deva-Guru-shastra which describe the soul.

96. Q: What is the means for directing vision inwards ?

A: The means for inner vision is facing own self and direct vision within self. Directly facing inwards the substance should be realised – this is the means. Subsequently loosely in Vyavahara several things are stated. With Savikalpa differentiating knowledge the Nirvikalpa differentiating knowledge is attained- this is told.

97. Q: Savikalpa Differentiating knowledge leads to Nirvikalpa Differentiating knowledge?

A: It is not so. But such statement is made in Vyavahara sense.

98. Q: In spite of accepting soul substance with Guru Vani , why the experience is not attained? What is the lacunae?

A: Accepting as per dictate of Guru Vani or by means of Vikalpa is not real acceptance. It has to be accepted in bhava form – with own soul. KundaKundacharya has told that what We tell you, that you should examine with own experience. The one who takes right decision with inner self, he would attain experience.

99. Q: How much devotion should be there to attain Samyak darshan within 6 months?

A: The devotion should be towards Gyayak continuously . With such obsession the task may be completed in six months and if it is supreme obsession then it can be accomplished in antarmuhurta.

100. Q: The direction has been  given for accepting consciousness form soul only , but with the aim of “ I am consciousness form soul” the vikalpa of differentiation cannot be avoided. Then how to accept soul without vikalpa?

A: In the earlier stage the differentiation of Guna-Guni etc. are considered for sure but knowing the vikalpas to be different from the consciousness characteristics of soul, the orientation should be towards undifferentiated consciousness. Although the differentiation is felt in between but that differentiation does not exist in my consciousness. “I am Karta of conscious state, I make my state out of consciousness, I carry it out by means of consciousness” – such differentiation of predicates may be experienced but in reality in all the six predicates the consciousness substance is one only and there is no differentiation in consciousness. In this way with primacy of consciousness nature and ignoring the differentiation, facing inner self the consciousness is experienced, that only is Samyak Darshan and with that means only Moksha is attained.  

101. Q: For knowledge of soul several shastras may need to be studied seriously. If there is a simpler means then please tell ?

A: For the knowledge of soul where is the question of studying several shastras? Your paryaya orients towards the reasons for misery, that has to be directed towards own nature which is means for happiness- this much is the requirement. The soul itself is having infinitely infinite qualities of the form of knowledge-blissful Bhagwan . Realising his glory face self inwards. This much needs to be done. The paryaya has to be directed towards Dravya – this is the path of soul knowledge.

102. Q: For facing inner self “ I am Shuddha” “ I am Gyayak” – with such contemplations some extraordinary bliss is tasted. That bliss is beyond senses or due to weakness of Kashaya- how to decide this?

A: With specific weakness of Kashaya  in contemplation, accepting that as bliss is delusion. That is not real bliss beyond senses. With bliss beyond senses the differentness of raga and gyan is felt within. What do we tell about bliss beyond senses? It is beyond this world. Jivas with real interest do not get deluded with weakness of Kashaya being  bliss beyond senses.

103. Q: What is to be done for strengthening the Atma-Sanskar ?

A: Decide upon the nature of substance firmly. I am Shuddha, one, Gyayak – this should be decided in all directions firmly.

104. Q: What is the benefit of having Sanskar of Sovereignty ?

A: Just as by pouring water drop upon  a  new pot, it absorbs it completely and the water drop is not visible, although the wetness of water is there within; for this reason with more water drops the pot becomes wet and it becomes visible . In the same way the jiva who with strong desire of knowing sovereignty inculcate serious Sanskar of sovereignty within self , that jiva in spite of not being able to attain the result due to limitations of purushartha at present, even then on account of deep Sanskar inculcated, they shall appear in next Gati. Hence do inculcate the deep Sanskar of Sovereignty.

105. Q: One paryaya does not touch the other paryaya then how does the previous Sanskar carry out deed in other paryaya?

A: One paryaya does not touch the other paryaya, this is true. But strong Sanskar inculcated in present paryaya can impact the other paryaya – such is the independent capability of the new paryaya . With the capability of new paryaya, it is recalled.

106. Q: By listening strengthen the Sanskar- this is means for going forward?

A: yes. If strong Sanskar are inculcated then he moves forward.

107.  Q: If there is interest in listening then Mithyatva also should weaken?

A: Mithyatva and Anantanubandhi have weakened infinite times earlier but it did not become cause for Samyak darshan. The emphasis should be upon Darshan Shuddhi.

108. Q: The contemplation of nine tattvas has been carried out earlier infinite times. Then why did it not benefit?

A: Brother! With respect to the  contemplation of the nine tattvas that has been carried out earlier, there is a difference. Earlier the contemplation of nine tattvas was carried out without aiming towards undifferentiated nature , where as here the subject is that soul experience with the aim of undifferentiated nature. Earlier in the mind the coarse subject of nine tattvas has been dealt with infinite times but he has been unable of moving forward preventing the vikalpas and developing incomparable understanding of having faith of oneness in dhruva conscious tattva. Hence the transmigration continued.

109. Q: Pravachans we have been listening since years. Now please tell some short cut for entering within self ? The life is short.

A: Soul is knowledge natured mass of consciousness only which is undifferentiated- contemplate upon it. By aiming towards differentiation the ragi jiva engages in ragas only , hence abandoning the aim of differentiation, direct Drishti towards undifferentiated- this is the brief essence.

110. Q: The tiryanch jiva in spite of having limited knowledge identifies the soul while we make so much efforts and still soul does not get identified?

A: In the knowledge the right weight of soul is not felt; the importance of realising own nature is not existent. The way the raga which has to be abandoned, it does not happen hence the deed does not get done and soul does not get identified.

111. Q: The side of Shuddha naya is taken. What does it mean?

A: The side of Shuddha naya is taken means taking interest in Shuddha Atma. The experience is not yet attained but the interest is such that the experience would surely be attained ; but even then this should not be a matter of satisfaction. Kevali knows in respect of this Jiva that now the interest of this jiva is so strong that he would surely experience. Such emphasis upon knower manifests in the Veerya of this Jiva- thus is known to Kevali.

112. Q: In spite of practicing Tattvas since long time, why did the soul not get attained?

A: The soul is owner of bliss beyond senses, the desire of attainment of that bliss beyond senses should be generated, other than soul other things should  not appear interesting , all the worldly substances should appear tasteless thus the raga towards world should get evaporated. Oh! The one which is being described so elaborately, which is the mass of infinitely infinite qualities- such surprise should be generated, its interest should awaken and obsession should exist – then realise that the soul would be attained only; it would not happen is not possible. The deed shall be carried out according to the means ; without means the deed does not get accomplished and with  incompleteness of means the deed cannot be completed. Internally the real desire for blissful nature of soul should awaken and should not diminish even in dreams, restlessness should be there , then understand that soul experience would surely be attained.

113. Q: In spite of knowing the nature of soul why does the veerya get blocked outside ?

A: The way belief should exist, does not happen; hence he gets stuck. The knowledge may be there of 11 Ang also but faith is not in accordance with it. With belief he can be Bhagwan but it is not present hence he gets stuck.

114. Q: Whether there is lack of interest or is there lack of understanding?

A: Primarily there is lack of interest.

115. Q: We make efforts to decide upon the Tattvas but in between obstacle arise then what should be done.

A: Those who wish to decide upon the Tattvas, they do not have any obstacles in between. Firstly such occasion does not arise  in the soul, since occasion is different from soul; hence the unfavourable occasion also does not exist in soul in reality. In 7^th Narak the external conditions are infinitely unfavourable, even then the Mithya Drishti since beginningless time attains Samyak darshan by deciding upon Tattvas. Hence it proves that unfavourable conditions do not obstruct the soul benediction.

The one who has inquisitiveness about soul and who has acquired real Deva- Guru in nimitta form, for him there is favourability only for deciding upon Tattvas and no obstruction at all. For deciding upon the Tattvas the real Deva-Guru are favourable and internally own soul is favourable. The one who acquired real Deva-Guru in nimitta form and internally there is interest in soul, then everything is favourable. No unfavourable situation can obstruct it.

116. Q: What is the situation of the jiva who does not make right decision of the nature of substance?

A: The Jiva who does not make the right decision of nature of substance, his mind always remains uncertain about the nature of substance, oscillating between possibilities. Without having Nishchaya of the different natures of self and others, with desire to carry out activity of other dravya, his mind remains always restless. With the spirit of enjoyment of other dravya , his mind  always remains corrupted with raga-dwesha. In this way his own dravya is never stable. When the mind is oscillating and wandering in other dravyas, how can he have charitra of the form of engagement in own dravya- not possible. Therefore the one who does not have decision of nature of substance , he cannot have charitra.

Continued….