Gyan Goshthi…10

 

351. Q: What is the prime objective of jiva and that has how many types?

A: The prime objective of jiva is Veetrag bhava . That Veetrag bhava has two types- (1) Veetragata in Drishti and (2) Veetragata in charitra. Firstly the Veetragata is attained in Drishti which is cause for Samykatva. When is it attained-

In my undifferentiated Chaitanya swabhava there is no raga; the raga is in paryaya, that is not cause for Samyak Darshan- Veetragi Drishti. If oneness with that raga is carried out then it is cause for Mithyatva and if abandoning recourse to the raga oneness is carried out with the swabhava then it is cause for Samyaktva. In this way with giving weightage to swabhava the Veetragi Drishti is revealed and then the raga gets negated automatically. Subsequently only the Veetargi charitra gets revealed.

352. Q: What is the meaning of “conduct as per dravya and dravya as per conduct.”

A: The shuddhata attained in  6^th gunasthana is with recourse to dravya only; but here what is the portion of weakness of raga and how much is the purity of gyan- this is observed. Recourse does not mean that with recourse to raga dharma is attained . The amount of shuddhata which is attained,  same amount of weakness of raga is attained and the amount of weakness of raga is attained, in the same quantity the shuddata is also attained by its own reasons. This only is called as conduct following dravya and dravya following conduct. This is told in Pravachansar’s shloka 12 of Gyeya tattva Pragyapan.

353. Q: When manifestation is wandering in knowing the other dravya i.e. the upayoga is wandering externally , at that time the Veetragata is maintained or not?

A: The amount of Veetrag manifestation which is attained  by recourse to self, that much Veetragata remains intact even when the aim is directed towards other dravya. However at the time if upayoga being towards other gyeya of the Sadhak, he does not have complete Veetragata i.e. raga and vikalpa are present, since when upayoga is towards other gyeya then complete Veetragata is not possible. There surely raga is present; however the amount of veetragata which has been attained in that role, that much remains intact. Just as in fourth gunasthana , in spite of upayoga towards others, there is lack of anantanubandhi raga-dwesha for sure; in the same way in 6^th gunasthana with the aim towards others, at that time, due to lack of three kashayas , the raga-dwesha pertaining to them is also absent i.e. that much Veetragata is present at all times. Kevali Bhagawan knows others also but for that he does not have to engage his upayoga in others. His Upayoga is immersed in  self only.

354. Q: What is the difference between the faults of shraddha and charitra ?

A: The one who is corrupted from the shraddha of the nature of substance as described by Jinendra, he cannot attain salvation. The one who is corrupted from charitra , he can attain salvation. The reason is that he is quite aware of the fault related to charitra and hence he can eliminate them and attain salvation. The jiva who is corrupted from the shraddha of the nature of substance as described by Bhagwan, does not attain salvation . In the presence of fault of charitra also some Samyak Drishti is bonding with Tirthanakara Gotra at every moment, that Samyak Drishti in near future would remove flaw of charitra and be owner of Moksha Lakshmi.

356. Q: What is Jina Shasan and Jain Dharma?

A: The Veetragi paryaya of shruta gyan in which the soul is experienced as unbonded, untouched, that paryaya is called Jina Shasan. The paryaya in which the corruption, incompleteness or divisions are felt, that paryaya is not called Jina Shasan. In spite of being five bhava form, the soul is singular form , the experience of that is called Veeragi Jain dharma. Veetragi paryaya gets revealed, with the recourse to Veetragi dravya , even then the act is not carried out by Veetragi dravya. The Veeragi paryaya took recourse to Veetragi dravya – for this reason do not consider the paryaya as dependent. That Veetragi paryaya is generated independently as doer by own six order predicates. Own dharma paryaya and its karta is dravya-dhruva substance in Upachar sense . These are subjects of Veetrag. They are generated within (self) having  closeness to Bhagwan. These are sermons of infinite Kevalis.

9. The internal-external conditions of Gyani Shravak

357. Q:    How is the internal state of Sadhak?

A: The punya bonded by the Sadhak jiva by single vikalpa also causes wonder to the world, then what do we tell about his Nirvikalpa Sadhak Bhavana? Even one part of Sadhak bhava has such unimaginable glory that punya of Tirthankara Prakriti also is not comparable. Tirthankara Prakriti is result of vibhava while Sadhak bhava is result of swabhava- the natures of both are different. For Sadhak everything is compatible in the world for his practice of Chaitanya – there is no incompatibility anywhere; since his practice is based upon own atma and not based upon external factors. Sadhak makes the situations of incompatibility also as means for intensity of Dharma Bhavana and Jina-Bhakti – Atma Sadhana.

358. Q: Gyani has raga then why is he called Vairagi (detached)?

A: Firstly the gyani does not have raga in real sense since at the time of raga the gyani knows that ‘I am gyan, my soul is gyan form – not raga form, raga is different from gyan.’ Besides the gyani does not have interest in that raga. Raga is beneficial- thus the gyani does not believe. The Drishti towards own swabhava has not been abandoned and the spirit of oneness with raga is not there, hence gyani in reality is Vairagi only. Agyani looks at the raga only ; but at the same time the gyan of gyani is manifesting being different from raga in the form of oneness with internal swabhava, which the agyani does not recognise.

359. Q: Whether Veetrag is attained immediately after recognising the soul?

A: The Veetrag is from aspect of Shraddha. Due to instability the gyani has raga-dwesha, although it is fault of his own purushartha only even then he does not consider that and the fault of purushartha as his swabhava. Gyani has spirit of oneness with the gyan swabhava free of raga only and not with raga. Due to spirit of oneness with swabhava the raga keeps reducing only in reality and oneness with swabhava keeps enhancing. Hence gyani does not have raga in reality , only oneness with swabhava only is there. In this way the raga which is there, it is not one with swabhava and remains merely gyeya form only. At the time of raga also due to oneness with swabhava the gyani has one swabhava only and not raga- such is the state of dharmi jiva.

360. Q: Why do the gyani jiva do not become Muni immediately after attaining Samyak Darshan.

A: Those desirous of atma do not engage in obstinacy i.e. are not restless for completing the objective. In nature the obstinacy does not help. The path is simple; with obstinacy, by restlessness, without patience the marg cannot be attained. For reaching the simple Marg the patience and intellect are expected. Bhagwan RishabhDeva also did not attain charitra state-Muni state  for 83 Lakh poorva  and Bharat Chakravarty also had kingdom for 77 lakh poorva and 6 lakh poorva in state of chakri. He knew that the purushartha of charitra for concentrating within internal self was presently not there, hence he did not insist. For some people it appears that in spite of Samyak darshan the charitra is not adopted then of what use that Samyak darshan is? Brother! In the internal swabhava obstinacy does not work. With simple purushartha the inter-immersion occurs. This thing should be understood with consideration and keeping nature of thing in mind.

361. Q: After attaining Samyak Darshan one should become Sadhu-Sanyasi ?

A: Firstly attain Samyak darshan then realise how Sadhus are. After attaining Samyak darshan the stream of bliss starts flowing within , the bliss beyond senses is experienced. Just as ocean is filled with water, in the same way in the Muni state the bliss overflows. That only is called as Muni state.

362. Q: Samyak Drishti is without seven  fears, but Muni says that we are afraid of rebirths- what does it mean?

A: This is fear of taking birth in four types of Gati i.e. due to fear of bhava, cause of rebirths he wishes to go within self towards rebirth free Bhagwan. Hence they say so. In reality he has not fear of the external materials.

363. Q: The fourth gunasthana Samyak Drishti is seen to be afraid and he makes efforts to circumvent it also , then how is he fearless?

A: The Samyak Drishti is fearless internally. Externally in conjunction with fear, due to instability, some fear is seen , even then he is internally fearless only, hence he is fear less without the seven fears.

364. Q: Even Sitaji and Anjanaji were afraid when they were left in the forest?

A: Due to instability of separation with the support of the husband , in some aspect external tears were seen , even then internally own support is own Chaitanya swabhava – knowing this they were not karta of the tears etc. bhava of fear, instead they were fearless and knower only. If there is occasion of fearsome Plague etc. disease in the village, then due to some instability and fear the Samyak Drishti does make arrangement for leaving the village. But internally he is fearless due to the primacy of Swabhava Drishti . With Gyan he knows each bit of the raga of paryaya . This only is described as real gyan in  Anekant.

365. Q: Gyani is also observed to be killing enemies etc.  in the war ?

A: Ram is Balabhadra, Lakshman is Narayan and Ravan is Prati Narayan. Lakshman kills Ravan. Subsequently he goes for cremation of Ravan .  There he tells the prime queen Mandodari that ‘O Mother! We are Balbhadra Narayan, what to do? There was no other option, the destiny cannot be avoided. Mother! Forgive us. The manifestation of raga-dwesha has occurred but internally there is regret for it . This is not our deed. We are Rams who are engaged  within ourselves.

366. Q: Why does Samyak Drishti go to fight in war?

A: The Samyak Drishti knows the context of war and the part of dwesha related to it as other gyeya form , but he is not its karta; hence he is fearless.

367. Q: Why does the Samyak Drishti does not accrue karma bondage while enjoying?

A: All the sensual materials of Sata-Asata form appears to be undesirable to Samyak Drishti. Just as someone on account of fruition of ashubha karma encounters disease, sorrow, poverty etc. then he makes lots of efforts to get rid of them but due to fruition of ashubha there is no avoidance- it has to be undergone. In the same way the Samyak Drishti has bonded with Sata-Asata form karma earlier and due to its fruition the different types of sensory materials are obtained; the Samyak Drishti experiences them as Dukh form ,  makes special efforts to get rid of them ; but till he climbs the Kshapak Shreni , till then they cannot be got rid of hence being helpless he suffers them, even then internally there is detachment. This is the reason that in spite of enjoying sensory materials the Samyak Drishti does not accrue karma bandh.

368. Q: What is the objective in describing the enjoyments of Gyani also as Nirjara?

A: There also the objective is to generate Veetrag Drishti, and not nurture raga of enjoyments. Even at the time of enjoyments the Veetragi Drishti of the Gyani is described to be bondage free and even at that time how is the Shraddha of swabhava- recognising this is the purpose.

369. Q:  Bhagwan is other dravya , whether Samyaktvi also worships others?

A: Brother! You have not realised the glory of gunas of Veetrag Paramatma hence such a question has occurred to you. The type of bhava of worship of omniscient Paramatma which has bloomed within the gyani , such bhava does not occur to agyani at all. Even though Bhagwan is other dravya, but he observes the Veetragata and omniscience in Bhagwan which are his favourite goals and due to reverence  towards those gunas the heart of dharmi cannot avoid being overwhelmed. The one having affection towards Veetragata , he gets submerged in bhakti upon seeing Veetrag Sarvagya Paramatma. Even though there is Shubha raga at the time of Bhakti, but the reverence is towards veetrag swabhava only. This only is called bhakti of Veetrag.

370. Q: Samyak Drishti knows own raga to be dukh form  different from other dravya ; even then how does he have strong raga towards war, business, marriage etc. ?

A; In spite of having Samyak Darshan there is raga of instability. The activity of other dravya occurs due to other dravya only . The ashubha raga comes, but raga of Ananatanubandhi is not there, inside he is detached from Shubha ashubha raga.

371. Q: Does Samyak Drishti bond with Ayu pertaining to next birth during ashubha raga?

A: Samyak Drishti does have ashubha raga but at the time of ashubha raga , the bandh of ayu does not occur, since the Samyak Drishti has to go to Vaimanik Deva , hence the Ayu is bonded only at the time of Shubha raga.

372. Q: Bharatji attacked Bahubaliji with chakra in anger, then did he have Uttam Kshama within him ?

A; Yes. Although Bharatji struck Bahubaliji with chakra due to fury of anger, even then Uttam Kshama was present within Bharatji, since within him there was lack of Ananatanubandhi causing Mithyatva. As against it, if there is a Dravya Ling holder Muni and some enemy comes and chops his body into pieces,  even then he does not show anger externally, even then due to presence of Anantanubandhi causing Mithyatva, in spite of performing external Kshama, it cannot be called Uttam Kshama.

373. Q:  While kings have only one queen, the dharmi Samyak Drishti has 96000 queens? Even then he does not have bondage?

A: Brother! If Externally   lots of things are present  hence they would be cause for greater bandh and if they are less then they would cause less bandh – such is not the case. Someone may have sthool body made with lots of paramanus hence he should have more bandh and someone has thin body then bandh is less- such is not the case. The more or less of external dravyas is not cause for bandh and non bandh. The cause for bandh is the spirit of oneness, ownership in other dravyas and not the less or more of conjunctions. The Samyak Drishti has 96000 queens, nine riches, fourteen jewels etc. wealth , even then that Chakravarty king being dharmi does not consider them to be his own, hence being other dravya, they are not cause for bandh. As against it, the king may have only one queen or even dravya lingi muni who has renounced several queens, even then having ownership with other dravyas, he is always bonded with Mithyatva form great Pap. Inside the spirit of oneness with raga is there; this only is cause for bandh, the less or more arrival of opportunities is due to their own reasons – soul is not their karta. Acquisition of several favourable coincidences due to earlier punya is not cause for bandh. Due to extra availability of coincidences of other dravya , the bandh does not occur due to them – by telling so the doubt of bandh due to other dravya has been dispelled, it has not been told to become promiscuous- this has to be kept in mind. The promiscuity has not been supported in Jinagam any where. Here the greatness of subject of Drishti has been  described. More  conjunctions  result in loss and without conjunctions  there is dharma benefit- such is not the case.

374. Q: Whether Samyak Drishti jiva considers the wife and mother to be same?

A: From aspect of swabhava all jivas are same. The jiva of wife is not merely woman paryaya alone; but complete Chaitanya Bhagwan and the jiva of mother is also similarly complete. In the swabhava Drishti of same form there is no mother or wife. Whether Siddha or Nigod, one birth jiva or infinite birth jiva , wife or mother – all  jivas are complete Chaitanya natured similar- In such swabhava Drishti infinite veetrag bhava is implicit.

375.Q: When Samyak Drishti jiva also considers wife also to be Chaitanya Parameshwara , then abandoning raga why does he not stay separate?

A: From aspect of swabhava Drishti the Samyak Drishti is staying separately only. What is the meaning of staying separately? Soul does not stay in other dravya, the agyani jiva believing oneness in corruption only is residing in it ; where as the gyani jiva knowing the swabhava to be different from conjunctions and corruption , is stationary in oneness with swabhava. The wife related raga experienced by gyani, he experiences himself to be different from that raga and does not respect the raga. Hence gyani jiva in reality is staying within own swabhava.

376. Q: In the shraddha of Samyak Drishti both Shubha and ashubha bhava both are despicable, hence does he not get vikalpa of abandoning ashubha and doing Shubha?

A: Samyak Drishti knows that from aspect of Shuddha Nishchaya naya , I am Shuddha without Moha, raga-dwesha. He does not get vikalpa that when in shastra both Shubha and ashubha  are called equal then what is the harm in doing ashubha? Samyak Drishti to avoid ashubha carries out study, listening, bhakti, meditation etc. With efforts avoid ashubha and do Shubha – such sermon has come in shastra also. Although Shubha and ashubha are in reality the same; even then depending upon own role, the intellect directs to remain in Shubha then in ashubha and accordingly the vikalpa is also experienced. Brother! The Samyak Drishti does not have attraction towards pap bhavas.

377. Q: Gyani gets Shubha bhava to avoid ashubha bhava- what does it mean?

A: Gyani entertains Shubha bhava to avoid ashubha bhava – this is told so for the satisfaction of people – figure of speech. In reality if seen, then the Shubha raga comes at the kaal of its own arrival only.

378. Q: Then why do  they do Prayashchit (repentance)?

A: This is only figure of speech. In reality it was the time for Vikalpa to happen , hence it came and the words were also spoken in that way . If we go further deeper then in reality the Shubha vikalpa and words of repentance to be uttered or the Guru Vani to be spoken, all these are natural deeds of pudgala – not that of soul , soul is merely gyan natured.

379. Q: For emerging from own experience to vikalpa , does it make a difference in gyata-drishta (knower-seer) nature?

A: When he emerges from self experience to vikalpa , then he is gyata-drishta like the Kevali only. In the experience he is gyata-drishta like Kevali and after emerging in vikalpa also he remains  gyata-drishta only. Vikalpa is entertained but that is also given up only . The Kevali is complete Gyata-Drishta and  this lower level practitioner is little gyata-drishta but both are gyata-drishta only.

380. Q: The Drishti of Samyak Drishti Gyani in the kaal of Shubha-ashubha also remains upon the Dhruva or does it wander?

A: For whom the Dravya Drishti has been revealed- such Samyak Drishti jiva’s Drishti remains always at Dhruva level. In the kaal of own experience- in Dhyan and kaal of Anand , in the kaal of experience abandoning vikalpa and when upayoga is in Shubha-ashubha then also, the Drishti always remains at Dhruva level. Samyak Drishti Chakravarty who may be with  96000 queens , even then his Drishti is inside at Dhruva level and not upon vikalpa. Bharat has war with Bahubali, both were Samyak Drishti , the upayoga of both was in battle ; even then their Drishti at that time had not shifted from Dhruva level. Drishti was naturally upon Dhruva level only. In the upayoga kaal of Shubha-ashubha also Drishti does not shift from Dhruva. King  Shrenik was Kshayik  Samyak Drishti, in the jail he died by suicide , even then in that kaal his Drishti had not deviated from the Dhruva level. The glory of Dravya Drishti is unfathomable.

381. Q: Gyani also gets Shubha raga, then does he forget Shuddhatma ?

A: The Mumukshu jiva engages in Shubha  raga but the tendency of searching for shuddhatma does not dwindle. The Mumukshu jiva does have Shubha bhavas of compassion-charity-pooja-bhakti etc. but his inclination and practices are towards shuddhatma only, there is no engrossment in Shubha bhava. The search practices towards jina form bhagawan atma do not stop and insistence of Shubha raga abandoning the goal of shuddhatma does not exist. He does not believe that Shubha raga is beneficial to me and does not forget the impurity of paryaya. Does not become promiscuous.

382.Q: Gyani believes the Shubha raga to be despicable. Then why does he worship  Shodash-Karan bhavanas ( sixteen cause form bhavanas)?

A: The Gyani does not worship sixteen cause form bhavanas, but he does have raga of that nature. In reality the spirit of Gyani is to be become stable in own nature only; but due to lack of Purushartha he cannot remain stable in nature and with buddhi of despicability the Shubha raga is entertained. If considered seriously then gyani is merely knower of those bhavanas – not karta of them.

383. Q: It is alright that Gyani does not have buddhi to make changes in other things or raga, but he does want to make his paryaya as pure?

A: The gyani does not have goal of attaining pure paryaya also. By facing dravya swabhava, the paryaya by itself tends towards purity. Dharmi does not engage in activities of body- other things, he does not engage in vikalpa and the paryaya which is generated at any time, he does not have buddhi to modify it either, i.e. his Drishti is shifted from the subject of paryaya. With the buddhi facing nature of substance only, the paryaya shifts from raga to veetrag form. No changes have to be carried out. Keeping the nature of things as it is himself changes into pure form by swabhava Drishti. The one  who has buddhi of making changes in things  or own state is Mithya Drishti.

384. Q: Dharmi Sadhak jiva is knower of raga or experiencer ?

A: The gyan of Sadhak jiva  encounters raga , he suffers the dukh also and gyan remains in gyan, he feels that sukh also.

385. Q: Gyani is gyayak of dukh or experiencer?

A: Gyani knows the dukh also and experiences it also . Just as experience of bliss is there ; in the same way whatever dukh is there, that is also experienced.

386.  Q: Whether Samyak Drishti also merely knows raga like omniscient?

A: Just as omniscient has all the Lokalok as Gyeya, in the same way the one who has taken omniscient natured in Drishti – such Samyak Drishti merely knows raga like omniscient. Lokalok is nimitta for omniscient to know; in the same way raga is nimitta for the knowledge of Samyak Drishti. Samyak Drishti does not engage in raga, but like omniscient knower of Lokalok, he knows raga only. This is the reality and this way only it is felt within and is satisfactory. This reality cannot change in three kaals and three loks. No other way the substance can be established. This is the reality as experienced within.

387. Q: Gyani experiences the dukh or not?

A: Gyani has same amount of dukh as the raga is present. Gyani also has experience of dukh equal to the amount of Kashaya. In the shastra it is stated that gyani does not have experience of dukh ; that is based upon the power of shraddha – from aspect of power. On one hand it is told that in fourth gunasthana there is no bondage, and then it is told that upto 14^th gunasthana he is worldly. Brother! Depending upon the aspect from which the statement is made in shastra , one should understand accordingly.

388. Q: Samyak Drishti has presence of three kashayas, does he have more dukh in Narak or Swarga ?

A: In reality the dukh is not that of attaining swarga or narak, but when own manifestations engage in Kashaya then it results in dukh. It is not so that Narak is cause for more dukh. But when jiva engages in adverse circumstances then more dukh is there. Depending upon the quantum of aim towards others, the dukh is that much only. That manifestation of dukh is not due to conjunctions but due to own self.

389. Q: In fourth gunasthana the Tattvartha Shraddhan is called Samyak, but charitra has not been said so?

A: The paryaya of charitra is primarily accepted from 5^th ,6^th gunasthana while 4^th is said to have swaroopacharan charitra.

390. Q: In fourth gunasthana the experience is also there or merely shraddha is there?

A: In fourth gunasthana along with experience of bliss the shraddhan exists.

391. Q: Samyak Drishti experiences bliss only in the state of nirvikalpa and in the rest of the period he must be in Pramad ( lack of restraint)?

A: Samyak Drishti always remain in shuddhata only. Even though the upayoga is not nirviaklpa and he engages in raga, eating, drinking , sleeping or pooja-bhakti-listening etc. external upayoga – even at that time he is manifesting in shuddhata. Inner Drishti is in swabhava only , hence in spite of raga form activities, that raga does not manifest in Drishti form; hence Samyak Drishti always remains in experience , remains in Shuddha form only – this is said. The Samyak Drishti has awakened in own nature, he is continuously awake only. King Shrenik is in narak , he too is manifesting in Shuddha form , not in raga . The raga comes , he knows it ; but he does not immerse in it.

392. Q: When the Upayoga of Samyak Drishti is engaged in others then is he illuminator of self ?

A: Even when upayoga of Samyak Drishti is upon others, even then he is self illuminator. But in the kaal of upayoga being other’s illuminator, it does not remain  the upayoga form  self illuminator. When upayoga is self illuminator, then it does not remain upayoga form other’s illuminator.  But the nature of gyan is self-other’s illuminator only.

393. Q: If with raga , one cannot change anything in other dravya, then why does gyani jiva engages in raga of changing in other dravya?

A: With raga there cannot be any change in other dravya , even then gyani experiences the raga due to weakness. Even then he is not karta of that raga, he merely remains gyata of that gyeya.

394. Q: Gyani is seen to be engaged in shastra study, preachment etc. all day; even then you say that gyani does not do raga- what does it mean?

A: The raga is surely present , but gyani is merely knower of that raga. Since he is knower of Atma, the self-other’s illuminator gyan is present at every samaya and at that time the raga which is present is also known , but he does not become owner of that raga. Gyani knows the raga as other gyeya form , in reality he is knower of raga related gyan at that time. Raga is nimitta for gyan but the gyan of raga has occurred by self within self and that is own deed while the raga present at that time is not my deed- thus gyani knows.

395. Q: Gyani is seen to have raga even then it is said that gyani does not have raga- this statement is from which aspect?

A: Gyani has small raga-dwesha but he does not have buddhi of oneness with it hence it is not counted. Gyani does not accept raga is due to others; the raga is not generated due to swabhava; the raga which is present he does not have oneness with it ; own swabhava is different from raga, it is experienced so; hence gyani does not have raga in reality, his oneness with swabhava only is enhancing.

Continued…..

Gyan Goshthi…..09

 

 

7. Samyak Charitra

310. Q:  What is dharma? What is the real Moksha Marg?

A: Charitra is really dharma and that is the real Moksha Marg.

311. Q: What is the meaning of charitra?

A: Remaining in Shuddha gyan form soul- manifesting , that is charitra.

312. Q: What should be first done to attain such charitra?

A: For Charitra firstly the real form of self and others should be decided since one has to concentrate in that. Without deciding the nature of substance how can one be stationary within ? Hence firstly the thing  in which one has to be stationary , the nature of that thing should be decided.

313. Q: Charitra is really dharma- this is told , what is the form of that charitra and what should be first done for its attainment ?

A: Immersion-manifesting in Shuddha gyan natured soul is charitra. For charitra firstly the real nature of self and others should be decided ; since the one in which one has to be concentrate , without deciding the form of that thing how can one be stationary in it? Hence the thing  in which one has to be stationary , the nature of that thing should firstly be decided.

314. Q: How should the nature of thing be decided?

A: In this world I am Gyayak by nature. Other than myself all other sentient-insentient substances are gyeya for me. With all the substances of the world, I do not have any other relation with them other than Gyeya-Gyayak relation. No substance is mine and I am not doer of any deed for anyone. Every substance by own natural capability only is manifesting in Generation-destruction-permanence form, I do not have any relation with it. The jiva who takes such decision , he only forgoing relation with others, attaches his upayoga within own nature and he only acquires conduct form charitra in own nature. In this way for charitra firstly the form of substance should be decided.

315. Q: With such understanding no Jiva would do Vrita and Tyag?

A: Who does tyag and whose tyag? The jiva cannot accept or relinquish other things at all, only own degeneration can be relinquished.

316. Q:  Who can renounce the degeneration?

A: The one who has realisation of the nature different from the degeneration, that jiva only can renounce it. Without knowing soul nature different from raga, how can he renounce raga? With the real shraddha acquired by means of Samyak darshan  of nature different from raga only the renunciation of raga can be really carried out. The jiva who does not know own Shuddha swabhava and believes oneness with raga, that jiva cannot renounce raga . After understanding this only the real renunciation can be carried out. The real Tyag can be done by Samyak Drishti only. Mithya Drishti does not have knowledge of whom to renounce and whom to accept , there fore his tyag is not real.

317. Q: How is the jiva deciding the nature of substance ?

A: That jiva views own soul as firm conviction form, inactive and non enjoyer. He does not have doubt of the nature of self and others. He does not believe any activity of other dravya to be that of soul and he sees own soul to be free of activity of other dravya – inactive form. He views self to be free of enjoyment of other dravya. Viewing own nature to be such, that jiva free of doubt and perturbation concentrates within own nature. Immersing within own nature he becomes stationary within self, In this way the charitra is attained by those who decide the nature of substance.

318. Q: Who attains the Muni state as  practitioner of Moksha Marg?

A: After deciding the nature of thing as described above, the one who concentrates in that, he only attains Shraman State.

319. Q: What is the other name of Shraman-hood.

A: The other name of Shraman-hood is MokshaMarg. Where Moksha Marg is there,  that only is Shraman-hood. If  Moksha Marg is not there, he does not have Shraman-hood either. 

 320. Q: Muniraj practices MahaVrita etc. then why they are called Asrava bhava? They are charitra only?

A: In Dhavala part 1 and 12 it is stated that Muni enjoys five MahaVrita but he carries out five MahaVrita or practices them- that is not told. Just as worldly jivas enjoy ashubha raga, in the same way the Muni also enjoys Shubha raga. In Samaysar etc. Adhyatma shastras also this is written , but even in granth of Vyavahara also i.e. Dhavala it is stated that Muni enjoys the Shubha raga of  five MahaVrita.

Printed lion over carpet or blanket cannot kill anyone , that lion is only words form. In the same way the internal-external jargon , external activity form Charitra is merely words form charitra. It is not real charitra since it is not of the nature of soul dravya. Being of the nature of Pudgala dravya , that is act of fruition of karma. Even though to avoid ashubha, Shubha is carried out; even then it is cause for bandh and not cause for Moksha.

321. Q:  After experiencing the undifferentiated form soul, what is the use of carrying out Vrita etc.?

A: After experiencing the Shuddhatma in 5^th-6^th gunasthanas , those types of ragas cannot be avoided depending upon the context. That Shubha raga is cause for bandh only and it is despicable- thus gyani knows. The Kashaya keeps reducing depending upon the enhancement of purity and therefore the Shubha raga of vrita etc. cannot be avoided- such is the nature only.

322. Q: Vrita-tapa etc. are vikalpa, hence they should be done or not?

A: The subject of doing or not doing does not arise. In 5^th gunasthana after Samyak darshan those vikalpas arise , they are Shubha raga , not dharma; thus gyani knows. With such vikalpa the Mithya Dristhi bonds punya with Shubha raga- but he considers that raga as dharma, he believes it to be his nature, hence Mithyatva also accrues. The subject is not that of committing ashubha leaving Shubha , but Shubha raga is not our nature- thus knowing the subject is that of revealing shuddhata.

323. Q: Who experiences the true equanimity bhava?

A: The self and other tattva are different- such independent substance form is not realised and considers the substance to be dependent , he cannot experience the true equanimity bhava. In the belief of considering the nature of substance to be dependent only  infinite irregular bhava is present. Although he may not appear to be angry externally and has low Kashaya . even then where the knowledge of substance nature is not existent, there bits of equanimity is also not there. The disrespect to the gyan nature of soul only is great irregular bhava. Every tattva is free , no one is dependent upon others. My nature is merely to know all others- in this way knowing the freedom of substance respecting own gyan nature is the true equanimity bhava.

324. Q: In this dharma, the subject of renunciation  or acceptance did not arise at all?

A: In this only the real renunciation-acceptance is included. The receipt-renunciation of any external object cannot be carried out , it is carried out internally only. The belief of renunciation-acceptance of external objects is only adharma. Even though such belief form Jiva is Tyagi of greens and practices enchantments in the name of Bhagwan , even then he is Adharmi. I can renounce-accept external objects , or with less Kashaya or raga I would accrue dharma – renunciation of such false belief and our internal nature is complete gyan statue form different from corporeal and degeneration, the acceptance of such gyan-shraddha-stability only is dharma. The acceptance of complete nature in shraddha and renunciation of incompleteness only is dharma.

325. Q: Whether Tyag is not dharma?

A: After attainment of Samyak Darshan, the part in which the Veetraga bhava has appeared , in that part Kashaya has been renounced. Samyak Darshan etc. are Asti (present) form dharma and renunciation of Mithyatva and Kashaya are Nasti (absent) form dharma. Tyag without Samyak Darshan is not dharma. If Kashaya is weak then it is punya bhava.

326. Q: The foundation of dharma and adharma is on which basis?

A: On one hand conjunction and on the other hand nature- both are at the same time. There the Drishti is upon whom- upon this the basis of dharma-adharma is there. If Drishti is upon conjunction then adharma is accrued and if Drishti is upon swabhava then dharma is accrued.

327. Q: What is the conduct of dharma?
A: creating relationship with swabhava and giving up with respect to other; i.e. depending upon our nature, knowing thus accepting it in shraddha-gyan is conduct of darshan and gyan; later attaining oneness of Upayoga in the same swabhava only is conduct of charitra. With such conduct only dharma is attained, there is no other conduct of dharma.

328. Q: Samayik is of how many types? Out of them which belongs to fourth gunasthana?

A: Samayik is of four types. Gyan, Darshan, DeshVirat and Sarva Virat Samayik. Respecting own complete gyan nature and not respecting degeneration is Gyan-Darshan form Samayik. Earlier due to Mithyatva he used to believe that ‘punya is beneficial and pap is harmful’, at that time the shraddha and gyan had irregular bhava.  Now any external substance is not beneficial-harmful to me , punya-pap both are not my nature –revelation of such bhava of equanimity in gyan-darshan upon attainment of Samyak shraddha dependent upon swabhava is shraddha-gyan form Samayik. This Samayik is also attained by Samyak Drishti having arambh-parigrah ( lack of restraint- possessions) and is always present , not for just an hour. With greater immersion in nature the DeshaVirat form Samayik Shravak state and upon greater immersion the Sarva Virat form Samayik Muni state occurs.

329. Q: Whether only Charitra is dhyan or Samyak Darshan-Samyak Gyan also are types of Dhyan?

A: The shraddha of shuddhatma swabhava is also Dhyan of Paramatma Swabhava. Samyak Darshan is also concentration within own nature and Samyak Gyan is also Dhyan and Samyak Charitra is also Dhyan. All these are concentration within own nature form types of Dhyan and are revealed through Dhyan only. Concentrating upon own nature, relinquishing the concentration upon raga only is Samyak Darshan – Gyan-Charitra. By concentrating upon gyan nature itself the worries of raga get renounced. That concentration only is prevention of worries form dhyan and that only is Moksha Marg.

330. Q: Why Dhyan paryaya is said to be different in some aspect?

A: In Samaysar Gatha 320 JayaSenacharya has called Dhyan as different in some aspect. Its meaning is that from aspect of others  Dhyan paryaya is of self hence is indifferent, and from aspect of permanent Dhruva dravya, Dhyan paryaya being destructible is different.

In reality dravya and paryaya both are different.

331. Q: There are four types of Dhyan – Pindastha, Padastha, Roopastha and Roopatita. Out of them how many are with vikalpa and how many without Vikalpa?

A: In reality all four types of Dharma Dhyan are Nirvikalpa since, after abandoning vikalpa the upayoga is stationary within self, then only it would be called real dharma dhyan. Firstly Pindastha i.e. the Shuddha Atma residing within the body, Padastha i.e. the Shuddha Atma subject of word  form, Roopastha i.e. Arihant Omniscient and Roopatita i.e. siddha Paramatma beyond body- the contemplation of these four types of forms in different ways- when carried out in the mind in concentrated manner abandoning other coarse vikalpas , then it is called as Vyavahara Dharma Dhyan. Later when even that vikalpa is also abandoned and the upayoga is focused upon own form then it can be called real dharma dhyan.

In this way the four types of contemplations with vikalpa are called dharma dhyan from aspect of Vyavahara. The real dharma dhyan is Nirvikalpa only. The real Dharma dhyan is Veetrag and that only is Sadhak (practitioner) of Moksha.

332. Q: In Paramatma Prakash the Dhyan of Parmatma is called Dharma Dhyan – how come?

A: By asking to carry out dhyan of Paramatma, Dhyan of our own Atma has been asked to be carried out, Paramatma not different from self. Own nature is like that of Paramatma being totally raga free, recognising thus contemplate of that only- this is the real Dhyan of Paramatma. Other than this the goal of Arihant or Siddha is not real dharma dhyan, but is raga and in reality raga is Aart-Dhyan , hence with that Dharma Dhyan can never be carried out.

333. Q: Why immobility (charitra) has been called closer means ?

A: Since Samyak Darshan-Gyan is also means for Moksha , but the immobility with Samyak darshan -Gyan is real means of Moksha. Hence the immobility is called as closer means of Moksha. In spite of Samyak Darshan-Gyan without immobility in self the Moksha cannot be attained.

334.  Q: In Swamy Kartikeya Anupreksha it has been told that for the Bhavana(spirit) of Jina’s Words these Bhavanas have been created- what does it mean?

A: Firstly “ what is Jina’s words” – this needs to be decided. In the words of Jina the form of dravya-guna-paryaya , understanding these three the way they are and with realisation the dharmi jiva practices these bhavanas. In that the parts of Veetragi shraddha, veetragi gyan and Veetragi anand get revealed to him. The meaning of Bhavana of Jina’s words is that the realisation of the nature of thing as per the words of Jina – the one who attains it, he only has these bhavanas. The one who believes in Kudeva, Kuguru, Kushastra opposite to the words of Jina, his contemplation of twelve bhavana is not true. Without Samyak Darshan the Bhavanas are not real.

335. Q: Is the meaning of Sansar Bhavana is bhavana of the world?

A: No. The Sansar Bhavana does not mean the bhavana or interest in Sansar. The interest and Bhavana is of swabhava only. The dharmi jiva with the Drishti upon own nature, contemplating of the form of the world, enhances the detachment , this is called as Sansar Bhavana. Without realisation of inner Tattva the twelve bhavana is not real.

336. Q: The means of Moksha is spirit of Equanimity. With that bhava whether Moksha would be attained?

A: The spirit of equanimity means Veetragata. This Veetragata is attained when dravya is realised. Without recourse to dravya the Veetragata cannot be attained. The means for bhava of equanimity is Veetrag natured Bhagwan Atma and with recourse to that and abandoning recourse of others, Moksha is attained. This is brief description.

337. Q: Tyag is Jain Dharma or not?

A: The part in which the Veetraga bhava is revealed with Samyak Darshan , in that part the renunciation of Kashaya is called dharma. The Samyak Darshan etc. are Asti form dharma and the renunciation of Mithyatva and Kashaya at the same time is Nasti form dharma. In any state with tyag without Samyak Darshan the dharma cannot be attained, if Kashaya is weak then it results in punya.

338. Q: What is the forgiveness of Atma?

A: By recognising the nature of infinite guna form , gyan anand form atma the forgiveness of atma is attained. Atma does not have any corrupt bhava – it is only ocean of forgiveness , ocean of peace. Although in infinite period infinite bhavas were there, the worst of the worst bhavas were there, even then atma is treasury of forgiveness- by recognising  thus only true forgiveness is attained.

339. Q: Ahimsa is called supreme dharma, what does it mean?

A: The bhava of compassion towards other jivas is raga and raga causes himsa of self and believing benefit by raga is disrespect to Chaitanya Prabhu. The Ahimsa which is called as supreme dharma; that is non generation of ragas etc. in  paryaya of atma, that only is Veetragi Ahimsa Dharma. In Pururshartha Siddhi Upaya gatha 44^th it is told that the non generation of ragas etc. in atma only is Ahimsa and their generation is Himsa. Such talk which jiva  would  enjoy without eligibility (for moksha)?

8. Moksha Marg

340. Q: Whether Moksha Marg is of two kinds?

A: Moksha Marg is of two kinds- one is Vyavahara and other is Nishchaya. Nishchaya is real Moksha Marg and the Vyavahara is traditional. Or, from aspect of differentiation the Nishchaya Moksha Marg is also of two types namely Savikalpa and Nirvikalpa. I am infinite gyan form, Shuddha, one indivisible, Dhruva -such contemplation is Savikalpa Nishchaya Moksha Marg which is called Sadhak ( practitioner) and abandoning the Savikalpa contemplation Nirvikalpa Soul experience is Nishchaya  Moksha Marg which is the objective.

Just as the shraddha mixed with raga of Deva-Guru-Shstra is called as Vyavahara Samyaktva, but it is not Samyaktva – it is raga only, but it is alleged to be Samyaktva and called as Vyavahara Samyaktva. In the same way here the Nishchaya Moksha Marg is attributed to Savikalpa contemplation, terming it as Savikalpa Moksha Marg. The vikalpa is with recourse to self hence it is termed as Sadhak . Here vikalpa is cause for bandh , even then with attribution of Nishchaya it is termed as Sadhak. Since ‘I am shuddha’ etc. savikalpa contemplation of Nishchaya is called as stand of Nishchaya naya. In the same way here also the position is attributed.

 341. Q: Whether Dravya Ling is not means for Moksha?

A: Shastra Gyan is Dravya Ling- the shraddha of differentiation of nine tattvas and the charitra of six jiva life forms is also Dravya Ling, the vikalpa of shastra and vikalpa of five Maha Vrita etc. is also Dravya Ling, subsequently the nakedness of body is also Dravya Ling. The saints did not stop in this Dravya Ling and further practicing Bhava Ling form darshan-gyan-charitra, they attained Moksha Marg and Moksha. If Dravya Ling were cause for Moksha then abandoning it, the saints would not have taken recourse to soul within. The shraddha-gyan which does not take recourse to Chaitanya Prabhu- that shraddha-gyan is dravya ling, body based; is other dravya and not own dravya.

342. Q: Whether  cause for bandh is other dravya and cause for Moksha is own dravya ?

A: The cause for bandh is not other dravya since other dravya is always present. If that were cause for bandh then unbonded state can never be attained. In reality the bhava of ownership towards other dravya only is cause for bandh. The own dravya is also eternal , even then Moksha has never been attained so far, hence bhava of ownership in own dravya is cause for Moksha. After attaining ownership of own dravya, although other dravya is existent, even then it is not cause for bandh and does not result in bondage. Hence it establishes that ownership is own dravya is cause for Moksha and ownership in other dravya is cause for bandh.

343. Q: The means for Moksha is Param Paarinamik bhava or Kshayik Bhava?

A; In reality the Param Paarinamik Bhava only is means for Moksha. But if description is from aspect of paryaya then Kshayik, Upasham And Kshayopasham are also called as means for Moksha.

344. Q: What if the real procedure of Marg?

A: The soul has unimaginable capability, it has infinite guna as nature and without interest in them, the Upayoga cannot shift from others into self .  The pap bhavas in which the jiva is present, they are not the subject here at all; here the one with interest in punya renounces external objects, practices tapa-sheel-sanyam, adopts dravya ling properly; even then so long as interest is within others , till then upayoga does not divert from others into the own nature. Hence by changing the direction of interest from others only the upayoga can shift from others into self. The real procedure of Marg has this sequence only.

345. Q: First Ashubha raga should be renounced and engage in Shubha raga , then Shuddha bhava is attained – is this the sequence?

A: No brother! This is not the sequence. Firstly Samyak Darshan is attained , later Shubha raga cannot be abandoned suddenly  hence firstly abandoning ashubha raga Shubha raga is embraced – this the sequence of Sadhak.

346. Q: What is the meaning of equanimity? Whether equanimity can be attained by observing other dravya?

A: By observing other dravya equanimity is not attained. By immersing in own dravya the equanimity towards all other dravyas is attained. Remaining immersed in own dravya is Asti and equanimity in other dravya is Nasti.

“ I become impartial towards all other dravyas”- this has been told. In this the shraddha of Deva-Guru-Shastra , gyan of nine tattvas, five Maha Vritas form recourse to Vyavahara jewel trio – all have been abandoned. Vyavahara jewel trio is also with recourse to other dravya, hence towards that also I am impartial, i.e. surrendering recourse to Vyavahara jewel trio I take recourse to undifferentiated soul only. In shastra where Vyavahara jewel trio is called as means for Nishchaya, there it should be considered as statement in Upachar sense. Here Vyavahara jewel trio is called as despicable for abandoning recourse to it, since in reality Vyavahara jewel trio is not means for Nishchaya jewel trio. The cause for Nishchaya jewel trio (shuddhopayoga) is the manifestation in accordance with dravya only. Vyavahara jewel trio is shubhopayoga form while Nishchaya jewel trio is shuddopayoga form.

347. Q: Raga-Dwesha is not dharma – it is adharma – you say it ; hence where raga dwesha is present , there bits of dharma should not be present.

A: Raga-Dwesha is not dharma by itself – this is alright, but with small raga dwesha being present, the dharma of Samyak Shraddha- gyan form can be attained. In lower state with Samyak Gyan little raga-dwesha is also there ; but gyani knows that it is adharma , the amount of own experience attained without raga-dwesha only is dharma. If raga is considered as dharma then shraddha-gyan is also false. But knowing gyan nature without raga, its shraddha is there and raga is not totally abandoned , then it does not result in false shraddha and gyan. In the same way where raga dwesha form adhrama is there , hence samayak shraddha -gyan becomes less – such is not the case. In spite of presence of raga-dwesha also Kshayik shraddha is possible ; the reason is that shraddha-gyan-charitra are infinite qualities , they are not completely undifferentiated. In spite of shraddha of completeness, the state of completeness takes time, they do not happen together; but appearance of completeness is our nature- this thing should be realised , then in short while completeness would be attained.

348. Q: What should be firstly decided for attaining dharma?

A: The dharma is attained with recourse to trikaali dravya – firstly that should be decided , so that the bhava aiming towards others is not supported. Firstly shraddha-gyan are Samyak and later Samyak charitra is attained; even then what to do? People are lost in external Kriya kand, hence they find it difficult. Soul is Prabhu by nature, in a moment it can turn around, the mistake is that of a moment and can turn around in one moment.

349. Q: Soul does not have loss-gain from other substances. The cause for non benediction of soul is raga- this you say. Is there any other cause for non benediction other than that raga?

A: Any other substance or Deva-Guru-shastra etc. are not means for benediction-non benediction of this jiva. The right understanding within own paryaya  and stability is cause for benediction and wrong understanding and ragas etc. are only cause for non benediction. Although  the raga only is cause for non benediction of this jiva ; even then the non benediction caused by raga bhava is infinite times less than the wrong belief that ‘raga is dharma’ or ‘raga is beneficial to soul’. The jiva with wrong belief in spite of being renouncer and Pandit wanders in transmigration.

350. Q: With recourse to whom the beginning of dharma is carried out?

A:  With recourse to own dravya only the dharma is started. Against it, even if he takes recourse to other dravya for a lakh times, even then dharma cannot be started. Paryaya should inclines towards dravya , take recourse to dravya – with this objective all study, consideration, thinking, listening should be done; since the prime objective is to take recourse to dravya.

Continued…..

Gyan Goshthi …08

 

267. Q: In spite of realisation of glory of soul as described by you, why the task is not accomplished?

A: Internally the extraordinary greatness should be realised which does not happen. With extreme pleasure the glory which should be realised, that does not happen. Although in knowledge the glory is known.

268. Q: For realisation of real glory what needs to be done?

A: One soul only should be subject of interest internally in reality and the tiresomeness with respect of bhavas of the life is felt then the glory of soul cannot be prevented inside. In reality the one who desires soul, he attains soul  only. Shrimad has also told – ‘the one desirous of freedom does not get bonded’.

269. Q: What is the meaning of ‘Upayoga is in Upayoga’ ?

A: Upayoga in Upayoga means that in the nirvikalpa manifestation of Samyak darshan Upayoga i.e. Atma of all three times  is known. Soul is soul form- in detached form , being nirvikalpa in shuddhopayoga, the Upayoga form atma of all three times is known.

270. Q: Deciding with vikalpa is Samanya Shraddha and nirvikalpa experience is special shraddha -  is this right?

A: No. In shraddha there is no distinction of Samanya and special. Nirvikalpa experience form realisation of indivisible soul only is Samyak Darshan. This jiva attaining Samyak darshan firstly decides with vikalpa that ‘soul is gyan form’. When Nirviaklpa experience is attained then previous vikalpa form decision is called Vyavahara.

271. Q: For own experience it is asked to practice for six months- what is that practice?

A: “ I am not raga- I am Gyayak.”- in this way for attaining rigidity of Gyayak, practice again and again.

272. Q: If interest in soul is there and Samyak darshan is not attained, then whether it would be attained in next birth?

A: If there is real interest in soul then Samyak darshan would surely be attained only- definitely. With real interest and goal, it cannot happen in three kaals that Samyak Darshan is not attained. In Veerya the weakness should come , in veerya enthusiasm and doubt free nature should be there. It will be done- such confidence should be there.

273. Q: If reality is known in knowledge,  then can it be called ready for Samyaktva ?

A: In the knowledge, such strong Sanskar should be cultivated which were never cultivated before- then it can be called as readiness for Samyaktva. 

274. Q: For entering within, the interest is required, or some other mistake is there due to which he cannot enter within?

A: For entering within, the real interest is required, but in relation to this interest nobody can say anything, the decision should be taken by self. If real interest is there then he would keep proceeding forwards and accomplish the task.

275. Q: Whether the consideration of nine tattvas is subject of five senses? What is the recourse for the thinker of nine tattvas?

A: The consideration of nine tattvas is not subject of five senses. With recourse to five senses the decision of nine tattvas cannot be taken i.e. the jiva considering the nine tattvas has deviated from the subjects of five senses. Now recourse to mind is there, but that jiva does not want  to get stuck in the recourse to mind. He wishes to experience the undifferentiated soul surrendering the recourse to mind also. With the goal aimed towards self the bhava is negation of raga and respect towards the nature as nimitta. Relinquishing the interest towards recourse to differentiation, interest towards experience of undifferentiated nature is strongly manifesting , which is cause for Nishchaya Samyak darshan.

276.  Q: The consideration of nine tattvas has been carried out infinite times, even then why the benefit was not attained?

A: Brother! The consideration of nine tattvas which has been carried out earlier, with respect to that, now there is a difference. Earlier the consideration of nine tattavs was without aim towards the undifferentiated nature, where as now the subject is that of aiming to undifferentiated nature. Earlier with coarse subject of mind the consideration of nine tattvas has been carried out infinite times, but remained deprived of proceeding further by preventing the vikalpas and having extraordinary understanding of the shraddha of oneness with Dhruva Chaitanya tattva. He remained deprived of unique understanding hence transmigration continued.

277. Q: In Shubha bhava the implicit shuddhata is described. In the same way is there implied shuddhata in Mithya Shraddhan ?

A: No. The paryaya with Mithya Shraddhan is converse only, it does not have implied purity. Gyan has different purity and part of gyan is called pure which enhances to become Keval Gyan. In Shubha the implied part of shuddhata is told but after Samyak darshan only that shuddhata is functional.

278. Q: “ What is the meaning of Ghat-ghat antar jina  basei , ghat ghat antar jain” ?

A: Every soul in shakti form is Jina only. Ghat ghat antar jain – i.e. staying in house holder state the Chakravarty has 96000 queens and Indra has crores of dancers, externally various riches are there , even then the Samyak Drishti is Jain internally. Being different from raga he is true jain. The one who has given up thousands of wives, is a tyagi , but he has not separated from raga , then he is not true Jain. He has weakened the raga but he has not experienced differentness with raga, hence he is not Jain.

279. Q: How to attain freedom from raga?

A: With the force of singular misery the freedom from raga cannot be attained. Yes, with force of Dravya Drishti the freedom from raga can be attained. Without recognising the soul, where can one go? Knowing the soul, by accepting its existence, the raga can be separated and one can immerse in soul.

280. Q: The one with interest of soul becomes Deva after death?

A: Yes. The interest of tattva is there , reading listening is there, bhakti-pooja is there- the one practicing these gets to be Deva only. If someone is ordinary then he gets to be human.

281. Q: If he gets to be Deva then what kind of Deva?

A: That is depending upon own capability he could be Bhavan-trik or Vaimanik. If he has experienced soul then he would be Vaimanik only.

6. Samyak Gyan

 282. Q: What needs to be done to attain Samyak Gyan ?

A: Drishti should be upon Chaitanya Samanya dravya and before this the form of seven tattvas should be in mind. Decision of seven tattvas with vikalpa should be there.

 283. Q: What is the essence of Dwadashang?

A: Infinite Kevalis, Muniraj and Saints tell that take recourse to own dravya and abandon recourse to other dravya. Engage in swabhava and detach from other bhavas. This only is the essence of twelve Angs.

284. Q: If only Atma has to be faced with, then why did Acharya deva created so many shastras for this purpose?

A: This jiva has made so many mistakes that to describe them so many shastras have been created. Not created, but occurred by pudgala.

285. Q: With others as goal , one does not go within the soul- this is alright but whether by shastra-reading also one does not go into soul?

A: Yes! With the vikalpa of shastra study also one does not enter into soul.

286. Q: Then should we not read Shastras?

A: With the goal of soul the practice of shastras should be done- this is told in shri Pravachansar and in shri samaysar first gatha. Acharya deva has told that installing the Siddhas in your own paryaya , you listen. It means that you are siddha form- with such shraddha- realisation, you listen. The Drishti has been merged with Siddha  nature therefore by listening and reading also the concentration within self would enhance.

287. Q: At one place it is told that practice Agam with the goal of Atma, by which you shall be benefited, and in another place it is told that abandon the raga towards shastra also. Why so?

A: The aim  towards others is cause for bandh , therefore the aim towards shastra also has been told to discard and where it is told to practice Agam , there in that Agam practice the goal is towards that of soul, hence with Vyavahara it is told that Agam practice is means for benediction.

288. Q: Knowledge of Atma gained in mind by means of shastra results in Atma Gyan or not?

A: This is word gyan but atma was not known. Atma is known by Atma. Gyan attained with Shuddha Upadan results in bliss but the gyan by means of Ashuddha Upadan does not give bliss and without the bliss the soul does not get to be known in reality.

289. Q: The soul was known through shastra and later the manifestations immersed within the soul- what is the difference between the two with respect to knowledge of soul?

A: There is infinite times difference. The knowledge gained through shastras, this is ordinary knowledge of conception form and experiencing the soul by immersion  is knowledge of soul by direct experience. Hence there is vast difference between  the two.

290. Q: Whether Sensory knowledge is not means for Atma Gyan?

A: Knowledge with Labdhi of Eleven Angs and Nine Poorvas is also fragmented knowledge, and not that of Atma. Atma is beyond sensory gyan form, the sensory knowledge is not soul. Reading thousands of shastras with eyes and listening with ears, all this is sensory knowledge, not Atma Gyan. Atma knows by gyan beyond senses and the one knowing through senses in not Atma. The taste of bliss by knowing the soul is not felt by sensory knowledge. Hence the sensory knowledge is not Atma.

291. Q: For the one knowing soul by means of inference is making  mistake in paryaya or the mistake lies in knowing the soul?

A: The one with inference knowledge did not know the soul really. Hence the mistake is in the knowledge of soul. With own direct experience only the form of soul gets to be known, as it is. With inference he knows the soul as described by shastra and omniscient. But in reality the knowledge is through own direct experience. Without own direct experience the soul does not get to be known.

292. Q: With sermon of Bhagwan also if Soul does not get to be known, then please tell that how that soul gets to be known?

A: The sermon of Bhagwan is Shruta- Shastra and shastra is Pudgala form hence it is not gyan- it is affliction. The gyan attained through that shruta is also affliction, since with the goal of that shruta, the gyan is directed towards others and the gyan generated with goal towards others cannot know self. Hence that too is called affliction like shruta. Just as Sutra -Shruta Gyan is not gyan, it is external product- affliction; in the same way the gyan attained with aim towards the shruta is also external product- affliction. Oh! How extraordinary is the style of Veetrag? The gyan with aim towards others is also declared as affliction. By means of activity of knowing of own gyan form, the soul gets to be known , but with the sermon of Bhagwan the soul does not get to be known.

293. Q: Gyani with knowledge of 11 Angs and 9 Poorvas practices five MahaVritas , even then what is lacking for attaining Atma Gyan?

A: In spite of knowledge of 11 Angs and practice of five MahaVritas, he still lacks to have indivisible gyan of Bhagwan Atma. The fragmented knowledge of 11 Angs was gained by sensory knowledge, that fragmented knowledge being dependent upon others was a means for misery. Without attaining knowledge of indivisible Atma, due to destruction of gyan of 11 Angs with time, that jiva goes to Nigod also. The knowledge of indivisible Atma is the prime thing. Without it there is no end to transmigration.

294. Q: In what aspect Acharya Deva has called Keval Gyan and Shruta Gyan to be similar?

A: Just as by experiencing the soul by means of Keval Gyan, the Bhagwan Kevali is Kevali, in the same way we by experiencing the Shuddha Atma by means of Shruta Gyan, we  are Shruta Kevali- this is said by Acharya Deva. Hence be done with desire to know more!  The stationing in own nature should remain. Oh! Look  the Muni describes his own condition that we are also shruta kevali by experiencing the Shuddha atma like Kevali. Just as someone observes the pot of nectar by means of sunlight and someone else sees it by means of lamp, then there is  no difference in the object seen. In the same way, Kevali observes the pot of nectar form Atma by means of sun of Keval Gyan and Shruta Kevali observes the pot of nectar form soul by lamp form shruta gyan. Although there is difference in illumination of sun and lamp, even then there is no difference in the object observed. By telling this the equivalence to Kevali has been told.

295. Q: What is the meaning of Sookshma Upayoga?

A: Inside the soul Dhruva substance is existent which can be detected by sookshma upayoga. The Upayoga which remains stuck with manifestations of punya-pap, that is sthoola (coarse ) Upayoga.

296: Q: How to make Upayoga Sookshma?

A: In side, the soul substance is present having unimaginable capability. If he takes interest in it then Upayoga bends inwards becoming sookshma.

297. Q: The subject of Dharana (conception) is Soul or not?

A: The conception derived from external knowledge does not have soul as subject. But the conception  of soul derived with Samyak-MatiGyan by knowing the soul has its subject as Soul. With this conception the Gyani recalls the soul again and again.

298.Q:  Recollection means Nirvikalpa state?

A: Recollection only is Nirvikalpa state. In Nirvikalpa recollection the bliss beyond senses is experienced. With this Nirvikalpa recollection the Moha gets abandoned ; with vikalpa Moha cannot be abandoned.

299. Q: Kindly tell the difference and between the Samanya(general)  Gyan and Vishesh(specific) gyan  and their results, and clarify that which gyan Samyak Drishti believes to be his own?

A: Gyan one with the subjects is specific knowledge that is called Mithya Gyan. Forgoing its goal, the gyan generated with recourse to only Samanya Gyan-Swabhava is called as Samanya Gyan or Samyak Gyan. The Gyan  revealed by being one with gyan nature is called as Samanya Gyan or Veetragi gyan and the same is called as Jaina order or soul experience. In Samanya Gyan the bliss of soul is experienced. In Vishesh Gyan i.e. sensory knowledge the taste of bliss of soul is not felt ; instead restlessness and misery is tasted.

The gyan produced with recourse to other dravya is Vishesh (specific) Gyan. The knowledge derived by listening to sermon of Bhagwan is sensory knowledge – Vishesh gyan ; that is not gyan of soul- not gyan beyond senses- not Samanya gyan. Gyani has knowledge of soul , that Samanya gyan is known by Gyani as own gyan and the sensory knowledge knowing others which is of different forms and dependent upon others , that gyan he does not treat as own. Just as other Gyeya is not own, in the same way the gyan of others is also not own . The Atma gyan only is own gyan which gives taste of bliss.

300.Q: After attainment of Atma Gyan the Vritas etc. are raga, this is felt; but firstly Atma Gyan does not happen in a hurry?

A: What is the meaning of hurry? This should be practiced that what is raga? What is soul? I am trikaal permanent substance. With such practices and knowledge, experiencing the soul different from raga – that is the first thing. Without knowing the soul all KriyaKand are waste. Soul is inside bliss natured mass of consciousness form Prabhu. Without its knowledge, without experience of inner state, till then all Kriya kand is meaningless. Attainment of Samyak darshan is rare. Hence firstly efforts should be made to attain Samyak darshan.

301. Q: Why is it important to know about own sovereignty and not that of others?

A: With respect to self all others are non existent, only self is existent. Self is Gyata (knower), Gyeya(known) and Gyan(knowledge) form existence. Hence know about own existence. By the knowledge of own existence the glimpse of bliss beyond senses cannot be prevented and if the bliss is not felt then understand that we have not known about the own sovereignty truly. Actually bending inwards and immersion only is the essence of all Siddhant.

302. Q: Whether fragmented knowledge – sensory knowledge is also conjunction form?

A: Yes. In reality the fragmented knowledge is also conjunction form from aspect of trikaali swabhava. Just as senses are conjunction form, in the same way that is also conjunction form. Just as body is totally different from Gyayak ; in the same way fragmented knowledge – sensory knowledge is also different from Gyayak, it is conjunction form; not swabhava form.

303. Q: Whether in the discourse of the gyani, non existent can also be discoursed?

A: No. In the speech of Gyani the non existent cannot be discoursed. Gyani does have instability, but his discourse does not have narration of non existent. Nishchaya is attained by means of Vyavahara, raga is beneficial, raga is means to dharma, one dravya can do job of another dravya- such discourse are untrue discourses.

304. Q: Listen to Panchastikaya being a servant – what does it mean?

A: It means listen like a servant. Just as a beggar goes to a rich person for asking alms, in the same way the disciple goes to guru being beggar. He does not listen with the pride of ‘I too know something’ but listens with the spirit of one who is in need , for his own benefit. He decides that he wishes to learn Panchastikaya – in his knowledge.

305. Q: Gyan with the recourse of others decides about Shuddhatma , whether that knowledge is also waste?

A: Knowledge with goal of others takes savikalpa decision, that is not really decision of shuddhatma. Facing self the decision taken in nirvikalpa state is the real decision of shuddhatma.

306. Q: Why does the gyan with vikalpa which takes one near the shore is called as waste?

A: Gyan with vikalpa does not provide experience of shuddhatma. With gyan facing inwards only decision of Shuddhatma with own experience is taken.

307. Q: Whether nature of knowledge is to know in organised way?

A: Atma is gyan form and that has five paryayas of Keval Gyan etc. Keval Gyan knows the organised activity of his quality. In the same way the Matigyan also knows the organised  karya of own guna. It knows the deed of others also in organised way. Shruta Gyan, Awadhi Gyan, Manah Paryay gyan also know the organised activity of each of their gunas as well as karya of others also. Knowing in organised way is its nature.

Soul is  only gyan form i.e. its paryaya, guna and dravya – is just knower, they do not change anything. No changes have to be made within self also. The way organised deed is done, it knows that way. Just look! The thing is like that. Inside it is quite deeply analysed but in words ( it cannot be described…).

308. Q: In the present paryaya the gyan is partial, then how to attain gyan of complete gyan nature in that partial gyan?

A: Just as eye in spite of being small comes to know the entire body, in the same way in spite of gyan being limited in paryaya, if that gyan is facing inwards then it can know the complete gyan natured shuddhatma by means of self experience. Prior to attainment of Keval Gyan in the partial gyan the decision of complete gyan natured soul is carried out for sure by own direct experience.

Just as with small quantity of sugar the decision of taste of entire sugar can be done, in the same way by facing inwards the decision of complete gyan nature is definitely carried out in the partial paryaya of gyan. With complete gyan only the complete soul may be known- such is not the case. If the incomplete gyan cannot know the complete soul then  Samyak gyan can never be attained; hence incomplete gyan also being inwards can know the entire soul.

309. Q: Upayoga cannot be destroyed by others- its meaning?

A: In the Pravachansar 9^th Bol of Alingrahan of 172th gatha it has been told that Upayoga cannot be destroyed by others. The Muni is in charitra state and they go to Swarga where the charitra state gets destroyed, even then the upayoga which has been acquired with the goal of self does not get destroyed. The Upayoga which is generated with the aim towards self, is indestructible- does not get destroyed.

Continued….