Question 12
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
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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