16.2. Answer- If the person asking question has some special purpose
in mind while questioning, then that purpose should also be mentioned.
Deluded belief in Jivas etc. form seven substances only is
Mithyatva then how can that belief be called imaginary? In the same way, in the
writeup, topics of non contextual nature
and worrisome ideas have been put forth. If the bandh of the soul with dravya
form karmas is accepted by the authors of the shastras from aspect of Vyavahar
naya and keeping within same boundaries we answer your questions ensuring
respect of the shastras then what is wrong there?
Samaysar is Agam
granth narrating with primacy of adhyatma while remaining agam granths have
been written with primacy of Vyavahara naya ( Dhavala, Tattvarth Vartik,
Gommatsar, Moolachar). The shastras in which the different divisions of Jiva
sthana, Guna sthana, Margana Sthana etc. have been dealt with, they are written
with prominence of Vyavahara naya.
Therefore in those
Granths, the narration is with the eminence of nimittas that the jiva is
continuing in the world on account of karmas. Such statements are not real but they are accepted from aspect of
Vyavahara naya. Therefore rather that deriving wrong
meaning, it should be interpreted that ‘ this worldly jiva due to his own
ignorance is continuing to stay in the world.’ There is not even an iota of the
fault of corporeal karmas. Ascribing own fault of subjugation on karmas should
be accepted as the influence of Vaisheshik- naiyayik darshan who believe that
soul is subjugated. But the real cause for the same is ignorance-mithya darshan
manifestations of soul and not karmas. If he does not take notice of his own
ignorance , then there is no way that can rid him of the subordination. He may
practice Vrita, samiti etc. keep silence
etc. but so long as ignorance is prevalent in the jiva, till then even
an iota of benefit would not accrue to the soul . The benefits which enhance
the continuance of worldly stay cannot be called as real benefits. Just as some
thief indulges in stealing and says that due to fruition of ashubha karmas he
is forced to undertake thievery. Therefore the prime cause for subjugation of jiva is ignorance bhava of
the soul only. The udai-udeerana of darshan mohaniya is merely nimitta only.
Further it has been wrongly written that with the activity
form Vyavahara dharma, Nishchaya form shuddhata is attained hence it is
essential means for Moksha etc.
Samaysar 153- Following Vrita and Niyams and practicing
morality, those who are away from reality ( belief of param gyan natured soul),
they cannot attain nirvana.
Gyan only is means for
Moksha since in its absence in spite of practicing vrita, niyam, tapa etc. form
Shubha karmas, Moksha is not attained. Agyan only is the cause for bandh since
in its absence, in spite of absence of the external Vrita, tapa etc. form Shubha karmas, the gyanis attain Moksha.
The term Gyan is indicator of Samyak darshan and Agyan term
indicates Mithya darshan.
Naya Chakra- That upayoga of soul which is engaged in bhakti
of deva, guru, shastra and activities of Guna-Upachar, engrossed in pooja, daan etc., it is Shubha
Upayoga.
It is clear that in
Agam Vyavahara dharma implies raga fraction occurring along with the partial
purity of jiva. This is purely bandh marg only .
Even if it is mentioned as means for Nirjara, then it has been written in
Upachar sense since this fractional raga
is carried out along with nishchaya jewel trio form pure manifestation
of the soul. Therefore
‘Vyavahara dharma is cause for Moksha’ should be known in Upachar sense and not
in reality. The words of Agam should be narrated after knowing their
shabdartha, nayartha, matartha,
agamartha and Bhavartha only.
In 10th gunasthana the raga bhava is there which
is cause for bandh only but from 7th gunasthana onwards such
fractional raga occurs unknowingly hence it does not cause any hindrance in the
attainment of shuddhopayoga.
This opinion has been expressed that if Vyavahara dharma is
not believed to be practitioner of nishchaya dharma then the activities of
shravak-muni become fruitless. But such fear should not be felt. When the soul
returns to shubhopayoga from shuddhopayoga then in accordance with that state
the external activities also occur. Along with Shuddha manifestation applicable
to shravak the primacy is that of shubhopayoga while for Sadhu the
shuddhopayoga is prime and shubhopayoga is secondary. It is clear that shubhopayoga
results in increase of duration and
intensity of karma bandh while with shuddhopayoga the duration-intensity gets
reduced.
The purity in soul occurs by taking recourse to swabhava and
not with recourse to vyavahara.
Here Guna-paryaya form substance is not being negated. Here
the objective is to tell that by focusing his attention of whom the jiva can
become eligible for Moksha marga. The preachment is that ‘ you are
paryaya buddhi since beginningless time . For once abandoning the vikalpas of
punya-pap, nimitta and guna-paryaya, make efforts for taking recourse to own nature’ . Where is Ekant in
this preachment?
Samaysar 156- Pandits practice by means of Vyavahara
abandoning the subject of nishchaya naya. However the destruction of karmas has
been told in Agam only for the Munis who take recourse to reality.
The conclusion is that taking recourse to swabhava only is
venerable.
Samaysar 186- Jiva experiencing pure soul attains Shuddha
atma only while Jiva experiencing ashuddha atma attains ashuddha atma only.
Counter Question 3- The meaning of word Anekant is several dharmas i.e.
two opposing dharmas. It implies
presence of two opposing dharmas in the same
substance. In both dharmas each of them is described by one naya each. One naya describes one dharma only and not the
entire substance, The nature of substance is completely defined by conjoining
the statements of both nayas. The two prime nayas are dravyarthika and
paryayarthika. The Dravyarthika naya is Nishchaya naya and Paryayarthika naya
is Vyavahara naya.
Samaysar 141- Jiva is in bonded with karmas and he is in
contact with them – such statement is of Vyavahara naya. The jiva does not bond
with karmas nor touches them- such statement is that of Nishchaya naya.
Such conflicting nayas have been described in Samaysar Kalash
70-89- Baddha- Abaddha, Moodh-Amoodha,
ragi-aragi, dweshi-adweshi, karta-akarta, bhokta-abhokta, jiva-non jiva,
sookshma-non sookshma, hetu- not hetu, karya- not karya, bhava- abhava,
ek-anek, shant-ashant, nitya-anitya, Vachya-avachya, nana-anana,
chetya-achetya, Drishya-adrishya, vedya-avedya, bhaat-abhaat.
Out of these two nayas calling some naya as real and other
one as non-real is not possible. All nayas are competent in describing their
subject and are incompetent for negating other nayas. The knower of Anekant
(Samyak Drishti) does not call one naya as true and other naya as untrue.
Samaysar 143 – The person who knows the soul, he merely knows
the narration of both nayas. But he does not take sides of the naya since he is
devoid of taking sides of nayas. It implies that one should not insist upon a
specific naya.
Pancha Dhyayi 127- Although Nishchaya naya negates different
vikalpas of the form ‘dravya is’ or ‘guna is’ etc., hence it is called as
real sovereignty, but in soul experience
‘ neither’ – this vikalpa also does not exist. Hence Nishchaya naya is not
cause for soul experience- this should be understood.
This establishes that recourse to merely Nishchaya naya alone
is not sufficient to attain Moksha Marga.
In your statements you have told several times that this
proposition is from aspect of Vyavahara naya and not Nishchaya naya. Sometimes
it has been called as Upacharita also. From this it appears that only Nishchaya
naya alone is true and real and Vyavahara naya is untrue, unreal. Such belief
only is Mithyatva form or NishchayaBhas. The preachment of Bhagwan is based upon two nayas. Has the omniscient
preached Vyavahara Moksha Marga falsely?
Therefore this Siddhant alone is Samyak that from aspect of
Nishchaya naya i.e. swabhava there is no
bandh or Moksha while from aspect of Vyavahara naya (paryaya) bandh exists and Moksha also exists. Both
propositions are true and real.
Samaysar 46- If Proposition of Vyavahara naya is not made
then in spite of crushing trasa sthavar jivas, there would not be any himsa nor
would there be any bandh. If jiva is different from raga dwesha as declared in
Paramartha then there would not be any means for Moksha nor would there be
Moksha.
Aapt Pariksha 114-115-
Those who subjugate the Jivas are called Karmas which are of two kinds-
dravya karma and bhava karma. Dravya karmas are of 148 kinds which are pudgala
manifestation form like shackles.
Question- Anger etc. are cause for subordination?
Answer- No, they are manifestations of the Jiva, hence are
subjugation form but are not cause for subjugation.
It is clear that anger etc. manifestation of Jiva itself is
subjugation, but not cause for subjugation.
In the same way Shri Akalank Deva also considers prime cause
for subordination of jiva to be karmas only.
In spite of these Pramans, you believe in Ekant way that jiva
by his own agyan bhavas alone is being subjugated – which is not right.
PanchDhyayi (Pt. Phoolchand) – The manifestation of Jiva at
every samaya is pudgala nimittak rather than being independent. The
manifestation of pudgala also is not independent and is different karma form
based upon jiva manifestations. This only is called subjugation. In this way
jiva is dependent upon pudgala and pudgala is dependent upon Jiva.
Further- The worldly jiva is bonded with eight types of
karmas due to which he has forgotten his own nature and is believing other’s
nature to be his own.
If Agyan bhava alone is considered to be cause of subjugation
then at the first samaya of 13th gunasthana jiva should become free.
However till the four aghati karmas are not destroyed, the jiva remains
subjugated.
According to you Samaysar being Adhyatma Grath is Pramanik
while other granths having primacy of Vyavahara naya, are untrue and
non-Pramanik. In samaysar also there is narration of Vyavahara hence that
should also be unacceptable. This only is Ekant Nishchaya MithyaVad.
Not only this, rather than believing upon the Pramans
provided by Acharyas, you believe the prayers written by householders in local
language as more Pramanik and using them refute the words of Acharyas. This is
a strange situation.
RajVartik – Gyan without kriya is ineffective and the kriya
of agyani is also useless. In the forest fire, the blind running without
knowing the path gets burnt while lame knowing the path also gets burnt.
Just as there is no predefined time of applying Upayoga
towards pots and pans, in the same way there is no predefined time of
engrossing within self. The external-internal suitable materials are regulators
of the activities. If kaal alone is
accepted to be the cause for all the activities then all other causal materials
would be eliminated.
Renunciation of paps only is Vrita and Samayik and
Chhedopasthapana Sanyam or Charitra. Charitra is cause for Moksha Marga and
Samvar then how can Vritas be called as raga bhava? If Vritas are believed to
be raga bhava then Vyavahara dharma would not be possible which is means for
Nishchaya.
In 4th gunasthana Samyak Darshan form Shuddha
bhava is present and Kashaya form ashuddha bhava also exists. The mixed Upayoga
of both these Shuddha ashuddha bhavas is called as Shubhopayoga. In the same
way it should be known in 5th and 6th gunasthana. If
Shubhopayoga is not accepted as Shuddha
Ashuddha bhava then shubhopayoga would not be means for Moksha.
Bhava Pahud 159- By means of bhakti towards Jinendra the
Mohaniya karma gets destroyed.
Gommatsar 224- Other than 3 Ayu, the bondage of maximum
duration of all other Prakritis occurs on account of highest Sanklesh
manifestations and minimum sthiti bandh occurs due to opposite i.e. Vishuddha (shubhopayoga) manifestations . The highest
sthiti bandh of 3 Ayu occur with Vishuddha manifestations and least sthiti
bandh occurs with Sanklesh Manifestations.
In 12th Gatha of Samaysar also it has been told
that those who have attained total darshan-gyan-charitra, for them Shuddha
Nishchaya Naya is meaningful and till the totality of darshan-gyan-charitra is
not attained, till then Vyavahara naya
is meaningful. Hence up to 12th Gunasthana, Vyavahara naya is venerable.
Continued…..
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