Seventeen Questions….24

 

Question 14

Punya, after reaching its pinnacle or after soul manifesting in Shuddha swabhava form, is given up by itself or whether for abandoning the same any Upadesha or effort is required?

14.1 Answer  – At the time of pure swabhava manifestation of soul, the state is Nirvikalpa. At such time there cannot be situation of the soul to be given external preachment etc. In such a state, for him to give up punya, neither there is a necessity of any preachment nor is the requirement of any independent efforts. The order in which the soul purification keeps enhancing, in the same order accordingly punya as well as pap gets renounced on its own. From aspect of Nishchaya naya , it is declared as becoming Vigyan-Ghan swabhava.

Counter Question 2 – From the Agam Pramans it is established that the himsa etc. form paps are renounced knowingly but punya gets abandoned at the time of manifestation of soul in pure nature form. Hence from aspect of renunciation, calling punya and pap to be the equal is not right. Those who have gone to Moksha, all those have relinquished all paps knowingly and gone.

14.2. Answer- The solution is that whether it be punya or pap bhava, the process for renunciation of both is the same. The householder who accepts Muni Dharma, he renounces the AnuVrita etc. form punya bhava and embraces Mahavrita etc. form punya bhava in Vyavahara sense. Hence saying that pap has to be relinquished is not appropriate. With the conjunction of punya bhava the pap bhava gets abandoned on its own and in conjunction with purity the punya bhava gets abandoned on its own. When one bhava is attained then the previous bhava itself gets abandoned.

Counter Question 3 – From aspect of Nishchaya naya soul is neither Pramatta nor Apramatta. Raga and Dwesha are also not present hence the question of relinquishing punya, pap does not arise. Hence the statement for their relinquishment also shall be from aspect of Vyavahara naya. For the householder  in 5^th gunasthana the violence towards trasa is relinquished while the Muni relinquishes the violence towards sthavar jivas in 6^th gunasthana. Thus both relinquished pap only and not punya. In this way pap has to be abandoned while with the attainment of pure nature of soul, the punya after attaining its pinnacle automatically gets abandoned.

14.3. Answer – ‘ Pap gets abandoned on its own’ – this statement is not acceptable to rival group. In Jinagam when a subject is explained from aspect of certain naya, then it should be understood from aspect of the same naya, otherwise it is disrespect towards Jinagam.

Punya, Pap, Shuddha Bhava – all three are special manifestations of the soul. The soul is engrossed in one of those bhavas only at a time.

The destruction of punya and attainment of pure nature of soul do not have a difference of time, both are attained with the same means, hence the causes are also not different. Therefore just as with the attainment of pure nature, the relinquishment of punya bhava on its own has been accepted, in the same way with the attainment of punya bhava the automatic abandonment of pap bhava should also be acceptable. With the generation of one bhava, the other bhava gets destroyed automatically as a rule. Hence saying that ‘ pap bhava has to be given up’ is not appropriate.

Question 15

When abhava (absence) is chatushtaya (foursome) substance form then why they cannot be considered as cause and effect form? Accordingly why the destruction of Ghati karmas does not produce Keval Gyan?

15.1. Answer – There is no doubt that in Jina Agam all four types of abhavas(absences) have been accepted as bhavantar ( another bhava) swabhava  form. However in reality, implying the meaning of destruction of four Ghati karmas as bhavantar swabhava would result in destruction of karma form non-karma paryaya to be nimitta for the generation of Keval Gyan, which is not accepted in Agam. Hence it establishes that earlier the gyanavaraniya form karma paryaya which was nimitta for the generation of agyan bhava , with the absence of that nimitta i.e. its manifestation in non-karma form, the nimitta for agyan bhava also became absent and with its absence the naimittika agyan paryaya also became absent. Therefore Keval gyan appeared naturally.

Counter Question 2 – Since the presence of Ghatia Karma was hindrance towards revelation of Keval Gyan, therefore with its destruction ( being akarma form) it is nimitta for the revelation of Keval Gyan. Even then you write that ‘ implying the meaning of destruction of four Ghati karmas as bhavantar swabhava would result in destruction of karma form non-karma paryaya to be nimitta for the generation of keval gyan.’ So why do you avoid ‘nimitta’. What do you want to establish breaking the tradition of well established cause-effect relationship? Taking sides with Upadan alone why do you want to give up nimitta? This ekant only is the root cause of all the arguments.

Tattvartha Sutra-  With the destruction of Moha, with destruction of remaining gyanavarana, darshanavarana and Antaraya, the Keval Gyan is generated.

When you are accepting Gyanavarana as nimitta for the generation of agyan bhava , then why do you not wish to consider the destruction of gyanavaraniya karma paryaya which is non-karma paryaya form, as the nimitta for the absence of agyan bhava form resulting in generation in Keval Gyan?

‘Keval Gyan appeared naturally’ - it means that keval gyan did not come from outside. From aspect of Upadan cause, the Upadan cause for Keval Gyan is Gyan Guna and soul, but from aspect of nimitta cause it is destruction of Gyanavarana etc. karmas.

Keval Gyan is called as Kshayik bhava which has characteristics of being produced with the destruction of karmas only.

15.2. Answer – Those who consider their good or bad depending upon the power of nimitta only, they only have the situation of being scared.

The question is whether  non-karma paryaya has been accepted as nimitta for the generation of Keval Gyan or whether the objective of Acharyas has been to show that prior to generation of swabhav paryaya, the nimittas of previous vibhava paryaya are now absent.

In the context of generation of Keval Gyan,  the destruction of  Mohaniya karma has been  mentioned as the cause which has been destroyed in 10^th gunasthana. Does it mean that non-karma form pudgala varganas of Mohaniya are nimitta for generation of Keval Gyan ? Such meaning is not right.

Counter Question 3 – You are saying that ‘ destruction of karmas generates Keval Gyan ‘ – such directive is not seen in Agam.

It appears to us that you do not wish to consider ‘Abhava’ (absence) as a cause but abhava is nothing but swabhava of bhavantar (different bhava).

After destruction of Mohaniya, remaining as Ksheen Kashaya for Antar Muhurta, subsequently with destruction of three Ghatia Karmas together, the Keval Gyan is generated. Here destruction of karmas has been called as cause. Therefore the destruction of Mohaniya is not direct cause for generation of Keval Gyan.

The essence is that with the presence of assisting causes, if the hindering causes are absent then the deed would be accomplished, otherwise not.

Keval Gyan from aspect of Dravyarthika naya is present in every soul in form of capability which gets revealed by destruction of Gyanavarana etc. karma form hindering causes. Our being culprit is also dependent upon fruition of Mohaniya karma. So long as Mohaniya does not get destroyed , till then the crime surely remains, since without absence of nimitta, the naimittik bhava also cannot be absent.

15.3. Answer – Believing the non-karma paryaya of ghatia karmas to be nimitta cause for generation of Keval Gyan is not in accordance with Agam. With the absence of nimitta of agyan bhava, the agyan bhava became absent and keval gyan got revealed , this meaning is appropriate.

The meaning of destruction is that the four Ghatia Karmas which were nimitta for agyan etc. , their destruction form meaning is applicable here. Since different from generation, expenditure has this characteristics.

They have made the mistake of accepting the passing away  of previous paryaya and generation of next paryaya to be absolutely same. They have accepted in ekant sense the destruction and generation to be absolutely one and therefore the destruction form non-karma paryaya of four ghatia karmas to be generator of keval gyan.

The rival group believes that nimittas destroy the capability of another dravya in reality or generate super power within them. This type of statement has been made in Jinagam from aspect of Vyavahara naya. Writing or stating in this manner is terminology of Vyavahara naya.

The worldly jiva has been going on having spirit of oneness with others and raga-dwesha with them, for this reason he is dependent. He is manifesting in dependent form independently. If the jiva using his Upayoga nature engaging in his own nature abandons the interest in others , then the eternal nimitta-naimittik vyavahara relationship present with others also would end. This only is attainment of nature or salvation.

Continued…..