Sunday, March 31, 2024

Seventeen Questions…..23

 

Question 12

Similar to having faith in KuDeva, KuGuru, KuShastra, having faith in SuDeva, SuGuru, SuShastra is also Mithyatva – Is believing or telling  so, in accordance with shastras?

1. Answer- Having faith in KuDeva, KuGuru, Kushastra is graheet (appropriated) Mithyatva and faith in SuDeva, SuGuru, Sushastra is Vyavahara Samyak darshan.

Niyamsar 5- Faith in Aapt, Agam and Tattvas cause Samyaktva. This is the statement of the form of Vyavahara Samyaktva.

Samyak Drishti has such faith for sure and he treats such declaration as authored in  shastra.

Question 13

When the fruition of punya has been told to be the attainment of the state of Arihant due to which this soul becomes owner of the three loks, which has been called as extremely magnificent punya; then is it in accordance with shastras to  call that punya as poor and renounceable and believing thus ?

13.1 Answer – Punya-pap are counted within the asrava-bandh substances and both are cause of the world. Hence in spite of their being different from aspects of reason, swabhava (nature), experience and support; from aspect of dravyarthika naya there is no difference in them, hence they are described as means for the world.

Samaysar 147- Therefore do not do raga with both these kusheels (immoral) and don’t have their companionship either since it leads to loss of independence . It is clear that considering the intent for which a preachment is made, from that aspect only it should be accepted to be in accordance with shastra.

Counter Question 2- It is surprising that ‘ In this lowly fifth kaal which is unsuitable with bodily and mental capability for attainment of salvation, the preachment of traditional  punya bhava which results in Moksha is described as renounceable.’  If others are preached for abandoning punya practice then would it be called appropriate? Is the suitability of listeners of the present times better than that of 4th kaal also?

Pravachansar 260- Shuddhopayogi or Shubhopayogi Munis devoid of Ashubha Upayoga enable people to cross the worldly ocean.

Pravachansar 254- The excellent practices of Munis and householders are commendable by means of which they attain Moksha Sukh.

From these Pramans it is established that Shubhopayoga, Punya or Vyavahara Charitra are Paryaya words carrying the same meaning. They are called as Sarag Charitra or Sarag Dharma also. This is the cause of bandh of punya karma and due to detachment from Pap activities, it is also cause for Samvar and Nirjara.  This detachment only with practice manifests into Shuddha manifestation form. From this aspect shubhopayoga or punya bhava is cause for shuddhopayoga. The Punya bhava of 7th gunasthana converts into shuddhopayoga of 8th gunasthana. In the same way the shubhopayoga of 5th and 6th gunasthana is cause for shuddhopayoga.

Dhavala 2/247- With the darshan of idol of Jinendra Bhagwan Nidhatti, Nikachit form Mithyatva etc. karma groups get destroyed.

Dhavala 13/76 – What is the result of dharma dhyan? Answer- Non Kshapak jivas get Deva paryaya and Nirjara of karmas within guna shreni are the benefits. For the Kshapak Jivas the nirjara of karma Pradesh occurs in innumerable guna shreni form and the intensity of Shubha karmas is supreme.

Bhava Sangrah 610 - The  6 Avashyak karmas of Samyak Drishti namely, VaiyyaVritya, donation, pooja etc. acts are cause for nirjara of karmas.

In this way with various proofs it is established that punya bhava i.e. the Shubha manifestations or Vyavahara charitra of 4,5,6,7 gunasthanas are means for samvar and nirjara. In them depending upon the fraction of ragas the Shubha asrava bandh takes place and with the fraction of renunciation Nirjara takes place. The punya bhava of the last samaya of Satishya Apramatta Guna sthana becomes shuddhopayoga form in the next samaya. In this way the punya bhava and Shuddha bhava have Upadan- Upadeya relationship. Hence the punya bhava of Samyak Drishti is not renounceable. Therefore Punya bhava should never be considered as despicable.

13.2 Answer-  The question is that ‘the thing which was acceptable in fourth kaal has now  become unacceptable in 5th kaal ?’ The answer is that the path of Moksha Marga does not change with the change of kaal. Punya and Pap both are divisions of karma and with their destruction only Moksha is attained. The fruition of punya is Arihant and with the extremely supreme punya one gets to be owner of three loks. These are the Praman sentences of shastras. But it should be seen that in which aspect  they have been described.

Is it Nishchaya statement or merely because of the respect of the people of three loks, the ownership of the three loks  has been conferred in Upachar sense? Being assistant of Nishchaya dharma the Vyavahara dharma form punya practices are preached in Agam but they are not cause for Moksha. The means of Moksha is detachment only.

In Samaysar 145 it is told that how can that be called as Susheel which makes jiva to traverse the world ? From aspect of bandh the punya-pap are the same.

In Counter question 2 also it is written in conclusion that the fraction of detachment results in samvar nirjara and the fraction of ragas cause Shubha asrava bandh. Then the question does not remain question any more since Shubha raga fraction is accepted as cause for bandh.

Counter Question 3- Our question was from the aspect of punya bhava but your answer is from aspect of punya form dravya karma.

Only raga fraction of Samyak Drishti is not Shubha bhava. His mixed indivisible paryaya is named as Shubha bhava. From this the fraction of raga causes bandh and pure fraction results in samvar-nirjara. In Shubha bhava also the goal form detachment and Shuddha state i.e. attainment of Moksha only is there. Jiva by worshipping Arihant-Siddha Bhagwan different from self  becomes one like him, just as wick with the  worship of lamp becomes one like it.

Samaysar 12- So long as soul does not get purified, till then Vyavahara is meaningful.

From this it is clear that Vyavahara dharma practiced by Mithya Drishti also is means for attainment of Samyaktva. It means that without Vyavahara dharma the Shuddha soul cannot be attained.

Padma Purana 39 - O Bharat! With the devotion towards Jinendra Deva the karmas get destroyed and supreme state is attained with incomparable bliss.

There are several Granths which are proofs wherein the householder has been advised to undertake Pooja, charity etc. and the stavan, Vandana, pratikraman etc. form vyavahara dharma of Munis have been told to be six essential acts. If these are means for bandh then have the great Munis preached to accrue bondage and sink in the world?

With fruition of punya prakritis such dravya, kshetra, kaal and bhava are attained which help in Moksha Marg.

13.3. Answer- In Pravachansar 43,44 it is written that Kriya and fruition of Kriya are obtained  on account of indulging in accordance with the  fruition of Moha and not on account of gyan i.e. it does not occur by indulging in gyan nature. Upon this the question arises that Kriya of Arihant is seen but its fruition is not seen. So why? In reply the Gatha 45 says that fruition of punya is Arihant state. Here it is clear that the punya state implies punya form fruition of dravya karma only.

In Panchastikaya 135 Gatha, the definition of Shubha Parinaam is auspicious raga, compassionate manifestation and purity of mind. Those who have such three Shubha manifestations, such Jivas have asrava of bhava punya which are nimitta of asrava of dravya punya.

In this way the Shubha parinaam is of three kinds only-

1. Auspicious raga pertaining to Arihant

2. Compassionate Parinaam i.e. Anu-Maha Vrita etc.

3. The absence of anger etc. form passions in the mind.

The auspicious raga are devotion to Arihant, practice of dharma etc. That auspicious raga is carried out by Agyani along with desires of future enjoyments resulting in Nidan bandh. But Gyani jiva in the absence of Nirvikalpa Samadhi carries out for destruction of ashubha raga which are of the form of desires and passions.

With these Pramans it is clear that rival group wishes to imagine mixed indivisible paryaya of passion, along with the Samyak Darshan and Samyak Charitra form purity, to call it as Shubha bhava or shubhopayoga, which is not right. This is his own imagination and not the intent of Agam.

When this jiva is engrossed in subjects of five senses pertaining to the worldly activities, then it is Ashubhopayoga. When he is engaged in Bhakti-stuti, vrita etc. then it is shubhopayoga. When he is engaged in own soul of the form of Vigyan-ghan, then it is shuddhopayoga.

Samyak darshan is swabhava paryaya of belief quality which is different from paryaya of charitra guna, therefore both cannot have mixed indivisible paryaya. The paryaya of charitra guna is definitely sanyamasanyam and Sanyam form mixed paryaya since in them the Shuddha and ashuddha fractions are present together. In it the Shuddha fraction being of Samvar Nirjara form is cause for Samvar Nirjara. The Ashuddha fraction is asrava-bandh form.

Samyak Drishti considers soul nature which is real means for Moksha only as venerable therefore other than it, he considers all others as despicable.

The rival group should know that raga/vikalpa have anvaya-vyatirek (connection- distinction) with others while Veetragata (detachment) has with soul nature. Vyavahara dharma is not duty of soul himself. It is result of lack of purushartha. Doubt could be there that if paryaya can be vibhava, swabhava and mixed form? The answer is that in the mixed paryaya of Charitra, the fraction which is Shuddha, that is state of swa-pratyaya jiva. The Ashuddha fraction is state of swa-par-pratyaya jiva. Hence paryaya can be of two kinds only swabhava and vibhava only.

Manifestations are of two kinds- Par-dravya engaged and swa-dravya engaged. These are special manifestations which are engaged in other dravya or non-special manifestations which are not engaged in others. The special manifestations are of two kinds Shubha and Ashubha while non-special would be Shuddha which can be of one kind only. That only is of the form of karma pudgala destruction form Moksha.

An important question is raised in commentary of Pravachansar  gatha 181 that in respect of naya, all gunasthanas from 1-12 have ashuddha nishchaya naya only, i.e. the jiva is laden with ashuddha paryaya then how can he attain shuddhopayoga?

Answer- The characteristics of Upayoga is taking recourse to Shubha, ashubha and Shuddha dravya. In spite of soul being in ashuddha nishchaya form, due to recourse to Shuddha soul,  having Shuddha goal and being practitioner of Shuddha soul, there also shuddhopayoga form manifestation is attained. From this it is clear that in Agam everywhere auspicious raga manifestation only tainted with dependence upon others has been called as Shubhopayoga only.

One Jiva dravya only manifests within self as causal form as well as effect form. For this reason, for attainment of Moksha there is no support of any other dravya. Hence only shuddha soul should be experienced.

Vyavahara is useful – this is not negated. Negation is of the belief that with recourse to Vyavahara one attains supreme self. When thee Vyavahara dharma of Samyak Drishti is not real means for Nishchaya dharma then how can the Vyavahara of Mithya Drishti be means for attainment of Nishchaya dharma?

Answers to some Questions

1. Rival group has mentioned that in 12th Gunasthana Vyavahara dharma is practiced.

In reality Vyavahara dharma having characteristics of other’s dependence is practiced up to 6th Gunasthana only. Beyond that up to 9th gunasthana differentiation form chhedopasthapana Sanyam has been described. Hence imagining punya bhava in 12th gunasthana and telling generation of Keval Gyan from the same is not proper. From 7th to 12th there is recourse to only gyayak swabhava  and with manifestation in that form the Shuddha naya form shuddhopayoga is practiced. Hence Nishchaya jewel trio manifested form soul only generates Keval Gyan in the last samaya of 12th gunasthana and not bandh form Vyavahara dharma.

From Agam Praman it is clear that in 7th only Shuddhopayoga is experienced and not Shubhopayoga. Apramatta Gunasthana has two divisions- swa-sthan apramatta and satishaya apramatta. In swasthana apramatta, dharma dhyan is experienced while satishaya apramatta occurs in shreni where  Shukla dhyan is experienced.

Panchastikaya 136- Dharma dhyan devoid of ragas etc. vikalpas is attained by Swasthan Apramatta sanyat.

From this it is clear that in 7th the dharma dhyan of swa sthan apramatta is shuddhopayoga form only. Further in 4th etc. also sometimes Shuddhopayoga state is attained.

2. Rival Group has tried to establish with quotes of Dhavala that 5 MahaVrita,  5 Samiti, 3 Gupti etc. form Vyavahara Charitra occurs in 12th gunasthana also. With that punya bhava with destruction of karmas Keval Gyan is generated.

The answer is that in Dhavala 14, the term  ‘Apramad’ has been defined as lack of 5 Mahavrita, 5 Samilti, 3 Gupti and residual Kashaya.

3. The Nishchaya cause for attainment of Samyaktva is recourse to gyayak natured soul which is subject of Shuddha naya and not external vikalpa form punya bhava. Soul engaged in  own nature is the most effective  means and Nishchaya karta .

Continued…..

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