Seventeen Questions…..25

 

Question 16

What is the form of Nishchaya and Vyavahara ? Is the subject of Vyavahara naya untrue or what? If it is untrue then is it absence form or false form?

16.1. Answer – There is absolute absence of one substance within another substance, even then jiva due to eternal ignorance has been having spirit of oneness with the substances. This only is the deluded belief. To make him attain Samyak Gyan of his own soul, singular form different from others and renunciate wisdom dependent upon others, the narration of Nishchaya Naya and Vyavahara naya has been made in Adhyatma.

Samaysar 4 – Oneness with self, different from others I shall show you based upon my own riches (Agam, Guru Preachment and logic).

Samaysar 56- Nishchaya naya, being dependent upon dravya, operates  taking recourse to the natural bhava of jiva only, does not call the bhava of one to be that of another even in the least.

Nayachakra- The one which accepts ashuddha, Shuddha and upachar free nature of dravya alone, such param bhava grahi dravyarthika naya should be known by the purush desirous of salvation.

It is clear that the one which accepts only param bhava form gyayak bhava alone and negates all others different from the same, that is called as Nishchaya naya. (Shuddha naya as per samaysar gatha  14)

In samaysar gatha 6, three other bhavas have been negated in gyayak bhava. These are (1) Pramatta bhava (2) Apramatta bhava and (3) Gyayak bhava with respect to others. Further with 7^th gatha the (4) vikalpa of divisions has been negated in indivisible soul.

Here in one soul alone, other than gyayak bhava, all other bhavas which are feasible have been considered which are of four kinds.

There can be a doubt that other than  soul there can be infinite bhavas which are other bhavas – why they have not been included? The answer is that other bhavas are absolutely absence form in the soul by nature itself. Hence their negation is automatic. Here only those other bhavas are under consideration which are different from gyayak bhava which are in the soul. Knowing those dharmas of a substance only which are  belonging to self as own  – this is Samyak Naya.

After description of param bhava grahi Nishchaya naya now Vyavahara naya and its divisions are considered.

It is clear that upon considering own guna-paryaya form soul, those which are called as other bhavas, all those dharmas are not absolutely absent in the soul. There are several guest dharmas which are seen in worldly state of the soul and are not available later. Since they are not present in all states of the soul, therefore they are called as Asadbhoot. However so long as they are available in the soul, till then such vyavahara that this soul is pramadi and this soul is not pramadi- does take place. Since they are different from Gyayak Bhava, they are included in Asadbhoot Vyavahara naya. Both types of bhavas Pramatta and Apramatta could occur knowingly and without knowledge . Hence those bhavas which occur without knowledge and do not have recourse to any thing are called as Anupacharita. Those Pramatta and Apramatta bhavas which occur knowingly and have recourse to others are called as Upachrita. In this way Asadbhoot vyavahara naya has two divisions – Anupacharita and Upacharita. These have been described here from aspect of Adhyatma.

Upon observing the whole soul in gyan form, it is gyan; upon observing in darshan form, it is darshan and upon observing in charitra form it is charitra. Therefore in spite of their presence in the soul, they are not existent in divided form – this gets established. In this way with their presence in the soul , considering  them to be Sadbhoot, by means of them the soul is described in different ways hence they are subjects of Vyavahara. In this way soul has gyan, darshan, charitra- knowing this is Sadbhoot Vyavahara which does not depend upon others. Therefore considering soul from these aspects is Anupacharita Sadbhoot Vyavahara naya.

If the soul is described as Gyayak with respect to others then the nature of Gyayak Bhava soul does not get established and it results in absolute absence of gyayak form soul. Calling soul as Gyayak is Sadbhoot Vyavahara and calling it gyayak with respect to Gyeya- this is Upacharita. When soul is called as Gyayak with respect to gyeya then it is subject of Upachrita Sadbhoot Vyavahara naya. Calling soul Gyayak is Anupacharita Sadbhoot Vyavahara naya. In Panch Dhyayi the four divisions of Vyavahara have been described in  these forms.

In Samaysar, in another way also the Nishchaya and Vyavahara naya have been described. In Karta-Karma Adhikar, to eliminate the spirit of sameness  between two dravyas and their paryayas, the nishchaya and Vyavahara naya have been used.

Nishchaya naya is of two types – Savikalpa and Nirvikalpa Nishchaya naya.

So long as some type of vikalpa keeps happening with the nimitta of self or others, till then it cannot be described as Nirvikalpa. In the state of self experience the soul is Nirvikalpa since at that time being free of all the Vyavahara form Vikalpas he takes recourse to gyayak bhava subject of Savikalpa Nishchaya naya. In the end , getting free of the gyayak bhava related vikalpas also, he becomes Nirvikalpa form Samaysar.

Samaysar 142- Karmas are bonded or non bonded in the jiva, such types of vikalpas should be knows as two sides of naya. However those who are free of both types of vikalpas , they are Samaysar i..e. Nirvikalpa Shuddha soul substance.

However jiva cannot attain such kind of experience either by taking recourse to Praman gyan or Vyavahara form naya gyan. It can be attained by taking recourse to gyayak bhava which is subject of Nishchaya naya. For this reason only in Moksha Marg, only Nishchaya naya has been declared as venerable. The reason for calling soul experience as Shuddha naya form is also the same.

Samaysar Kalash 13- In this way, the previously described Shuddha naya form experience of soul only is the experience of gyan in reality. Knowing this and establishing soul within soul in stationary form, one should experience that I am always , one gyan-ghan soul only.

Counter Question 2 – You are describing the subordination of soul as only imaginary and are telling the conjunction with other substances as ekatva buddhi form deluded belief. You have not even touched our questions. You are believing the eternal ignorance of soul to be due to own capability of the soul.

But that ignorance is karma generated bhava Vyanjan paryaya of soul subordinate to karmas. Why that ignorance exists in worldly jivas and not in Siddhas ? What is the special reason for it?

In all Agams it has been written that the subordination of soul is due to fruition of body, gyanavarana, darshanavarana, mohaniya etc. dravya karmas which are real from aspect of paryaya Drishti. If it were imaginary then it should have always remained there since it is without reason. Just as dharma , adharma or Akash.

But the distortion of jiva-pudgala is with reason and due to this the jiva remains subordinate. When dravya karmas are separated then soul gets separated from these corrupted bhavas generated by others and becomes param Shuddha. At that time the Vaibhavik shakti of soul gets converted to swabhava form. Without nimitta reason, only Upadan is incapable of doing anything.

In Digamber Jain Agam the attainment of Nishchaya form Shuddha soul or Moksha has been told to be possible based upon Vyavahara dharma only. Without Vyavahara dharma the Nishchaya dharma cannot be attained in all three periods of time. Calling Muni dharma as despicable or deluded is not right. The intent of Acharyas in calling Vyavahara as Asadbhoot has been that it is true and means for Moksha but it is not Nishchaya  form completely pure form of  soul. It is mixed paryaya and not just Shuddha paryaya. But it is Shuddha-ashuddha and not permanent.

This soul is Pramadi and this soul is Apramadi – such Vyavahara is common. They are different from eternally Gyayak natured soul hence they are included in Asadbhoot Vyavahara naya .  But they are not untrue and are shuddha-ashuddha paryayas. They are fraction  form of param Shuddha kshayik bhava.

Without accepting MahaVrita etc. Vyavahara charitra, can the subordinate and raga-dwesha tainted soul destroy the karmas? These are all means for soul purification.

It is tradition to accept the Vyavahara dharma only. Yes! The Vyavahara dharma of Samyak Drishti gets abandoned by itself after enabling attainment of Nishchaya. The activity form Vyavahara dharma of 6^th gets separated by itself in 7^th .

Just as Nishchaya naya in Praman is venerable, in the same way Vyavahara naya in Praman is also  venerable. Praman gyan accepts both nayas together.

Due to ekant beliefs the Vyavahara dharma is believed to be despicable and Nishchaya dharma is considered venerable. As a result various shastras pertaining to Muni Bhakti, Jina Bhakti, Daan, Vandana etc. which provide the benefit of Moksha, are being modified and these are being declared Kushastra.

The fault of agyan etc. is different from pudgala form gyanavarana karma and the cause for agyan bhava is pudgala gyanavarana karma and the previous paryaya of jiva. In this way the agyan bhava of jiva is self and other’s dependent. From this praman of Ashta Sahasri , your argument is refuted that the ignorance occurs due to own capability of the soul.

Dhavala 6/427 – With the darshan of image of Jina, the Nidhatti and Nikachit etc. form karmas of Mithyatva get destroyed and the darshan of Jina image is cause for generation of Pratham Samyaktva.

In spite of several Pramans being put forth, you are not understanding the Vyavahara dharma. Instead, describing it as punya, you are treating it as cause for worldly transmigration.

With such arguments, the Muni dharma, Shravak Dharma etc. activities also do not remain dharma. Active charitra does not count as anything. If it is not believed to be dharma then why would Tirthankara Bhagwan have accepted it?  Secondly, if the raga-bhava occurring in Vyavahara dharma is considered to be world enhancing then sookshma Samparayik raga bhava occurring due to fruition of sookshma greed in 10^th gunasthana would also have to be treated as world enhancer and in the presence of raga, shuddhopayoga would not be possible. But in Kshapak Shreni , the Muniraj of 10^th gunasthana in the presence of raga also, by attaining infinite times nirjara of karmas, attain Keval Gyan. In such state the auspicious raga does not prove to be world enhancer, instead it is cause for Shuddha dhyan and last means for attainment of keval gyan. But you are not calling that auspicious raga as dharma and by calling it punya, you denounce it as world enhancer. Please provide answer with Praman of Agam.

To summarise,  the Shuddha nature is described using Nishchaya naya while Shuddha-ashuddha dravya or paryayaa is described by Vyavahara naya. Nishchaya naya is true in its own place and Vyavahara naya is meaningful in its own place. Both are divisions of Praman. With proper perspective both nayas are true and without perspective both are false.

Vyavahara dharma with right perspective of Nishchaya dharma is means for soul purification. The Syadvad Siddhant which conjoins both is prime pillar of Jain dharma.

Continued…..