Gyan Goshthi….03

 

70. Q: If a Muni bonds with Aharak sharir Prakriti, is it necessary that it should come into fruition?

A: No. Someone bonds with Aharak sharir Naam Karma, but it is not necessary that its fruition i.e. creation of Ahark sharir should happen, he can attain Moksha earlier itself destroying the Prakriti. But such is not the case with Tirthankara naam karma. Those who bond with it, for them it necessarily comes into fruition. The bondage of Aharak sharir occurs in 7^th or 8^th gunasthana but fruition takes place in 6^th. Some jiva while climbing Kshapak Shreni may bond with Aharak sharir and later attain Keval Gyan directly then the question of returning to sixth gunasthana and forming Ahark sharir does not arise. In 6^th gunasthana the number of Munis having Aharak sharir can be maximum of 54 only at a time.

71. Q: What is the mistake of Dravya Lingi Muni having 11^th Ang knowledge ?

A: He does not direct Drishti towards self. He does not direct his Drishti towards the Prabhu beyond senses.

72.  Q: Does the Dravya Lingi Muni no make attempt to face his own self?

A: No. In his knowledge all this is there but he does not make effort internally.

73. Q: Compare to Dravya Lingi the efforts of Samyaktva Sanmukh ( Ready to attain Samyaktva) is somewhat batter?

A: Yes. Dravya Lingi has become complacent while Samyaktva Sanmukh is making effort.

74. Q: In spite of desire for taking food the Muni state remains intact, then if desire to keep clothes occur, what is the harm?

A: The Muni engages in taking food for the sake of Sanyam and body maintenance but the bhava of keeping clothes is bhava of oneness with body only , hence with practice of keeping clothes the Muni state does not remain.

75. Q: Whether Dravya Lingi does not contemplate of Shuddha atma?

A: He does contemplate of Shuddha Atma but he does not immersed in the same- know thus.

76. Q: The Dravya Lingi carries out quite rigorous activities and studies shastra very seriously , even then all these are  described  as coarse ?

A: Dravya Lingi with the knowledge due to  Kshayopasham and spirit of external renunciation engages in all these activities. Externally his detachment is also seen to be great. He has renounced thousands of queens and great kingdom etc. but his detachment is not true . He has not attained internal detachment from the manifestations of punya-pap. He has not realised the glory of great Prabhu form nature which is ocean of infinitely infinite qualities and bliss.

77. Q : The Dravya Lingi is interested in shubha only or ashubha also?

A: Dravya Lingi is interested in Shubha only.

78. Q: The body and passions have oneness- whether this thought is entertained by him or not?

A: This thought does not enter his mind.

79. Q: Then the knowledge of realisation is also not real  to him?

A; The realisation of knowledge of Tattvas is correct but he is stuck there and does not proceed. The passions are quite weak and he believes that to be own soul experience.

80. Q: In Samaysar Gatha 3 it has been told that one dravya does not touch other dravya. Hence jiva cannot touch body and one body cannot touch another body. Jiva cannot take food, cannot speak, steal other things , accept wealth etc., then why do Muniraj renounce Himsa etc. paps ?

A: One dravya does not touch another dravya, this is Siddhant and such is the nature of substance. Jiva does not get bonded by the activity of another dravya , but ragas etc. form bhavas of jiva  with recourse to other dravya result in bandh, hence Muniraj renounce their own Himsas etc. Pap bhavas. Therefore the activity pertaining to external Himsa etc. form other dravyas which are nimitta for pap bhavas are renounced – this is told in Upachar sense.

81. Q: Detachment without Gyan is supressed Kashaya ?

A: Yes. Without the knowledge of soul the Kashaya has been supressed and not eliminated. When this supressed Kashaya awakens then jiva would go to Narak Nigod. Even though the kingdom, wife, children have been relinquished externally; even then without knowledge of soul the Kashaya does not get eliminated and at its opportune moment it awakens in strong Kashaya form.

82. Q: What is the characteristics of Bhava Lingi Muni?

A: Within one Antarmuhurta he keeps going in and out of 6^th-7^th gunasthana; this is characteristics of Bhava Lingi Muni. In 6^th gunasthana also the manifestation is pure within, that is the nature of Bhava Lingi. In the Muni state the great experience of bliss is present. In 4^th and 5^th gunasthana also the bliss is experienced but it is less whereas for Bhava Lingi Muni it is great.

83. Q: The Bhava Lingi muni engages in Shubha bhava in 6^th gunasthana. Whether that is also Moksha Marg? Does he find it useful and pleasant ? If not why?

A: Bhava Lingi Muni experiences the Shubha raga of Maha Vrita etc. in 6^th gunasthana- that is Pramad ( lack of restraint); in shastra it has been called as worldly path; that is not path of Moksha. Staying within own nature only is Muni state. Leaving that state to engage in Shubha raga is not appealing to Muni. Just as Chakravarty does not enjoy leaving his pleasant palace ; in the same way the one who is peacefully settled in palace of consciousness, he does not like to leave it and come outside. The Ashubha Raga is Pap form poison only but even Shubha raga is unpleasant bondage.

Soul is idol of knowledge and bliss beyond senses. The one who has recognised such own nature, he does not desire to come out of that nature. The Chakravarty who has 96 thousand queens , 96 thousand villages and 16 thousand Devas in service, in spite of having such great splendour, he renounces them within a moment treating it as dust and departs to forest to experience the taste of great bliss. Those who experience this great bliss beyond senses, for them to revert back into Shubha raga form perturbations is quite difficult and tiresome. The viklapa of creating shastras or preachment is felt but it does not feel pleasant even in the least- he considers it as despicable only.

84. Q: After attaining Samyak Darshan, the Vritas etc. would have to be carried out for being Sadhu?

A: Brother! The Munihood is not attained by the vikalpas of Vrita etc. or other means. The experience of bliss beyond senses only is Sadhu-ness. Under those conditions the Vrita etc. are also undertaken simply. But stability within inner self only is Sadhu-ness.

85. Q: Even though the bhavas of MahaVritas etc. are cause for bandh , even then Munis experience them simply , hence how can they be negated?

A: Even though the bhavas of MahaVritas are natural to Muniraj, even then they are to be negated.

86. Q: The Maha Vrita are practiced by great people , hence they are called Maha Vrita. How can they be prohibited.

A: The great people are steady within own inner self and along with it the manifestations of Vrita are present along with it hence they are called MahaVrita. Even then they are means for bandh , hence they are prohibited. In  shloka 108 of Samaysar Kalash it is told that Vyavahara Charitra is devil, harmful and dangerous . Therefore like activities of sensual pleasures it is also negated.

87. Q: In Munihood the conduct has been prescribed by Vrita-Tapa-Sheel etc. Those who practice it,  they are called as bandh form and cause for world, then what is the shelter for Munis? How would the Munihood be practiced?

A: Even though  Vrita, Tapa and sheel etc. Shubha conduct form karma is negated , even then prevailing in inactive state the Munis are not without shelter. The conduct of manifesting in gyan form only is the shelter to the Munis. Taking shelter of gyan the Muniraj experience great nectar taste hence negation of Shubha conduct by means of Gyan is the supreme shelter to Munis.

88. Q : Shri KundaKundacharya Deva also had practiced Maha Vritas?

A: Shri KundaKundacharya Deva had not practised the Maha Vritas  but the vikalpas of MahaVritas which were entertained, they were known. He did not have ownership of those vikalpas , he did not know them as his own. He merely knew them as subjects of knowledge.

89. Q: In Shastras somewhere the own Shuddha Atma has been described as superior to Atma of Arihant. How so? Ours is incomplete state. How can it be superior to complete state?

A: Own Shuddha atma nature is complete at present itself which is told to be subject of Dhyan. Here the statement is from aspect of own Trikaal Shuddha nature where paryaya is ignored. This atma generates raga with the aim towards Arihant while with the aim towards own nature the veetragata is generated. Hence for this soul Arihant is not best but own Shuddha nature is best. The aim has to be diverted away from others since they do not serve any purpose. Hence leaving all other objectives aim towards won conscious nature . The capability of revealing Arihant state is within you only hence contemplating of that reveal that only. Abandon the dhyan towards other objects- such is the sermon.

90. Q: The vikalpa of shraddha of Deva-Guru-shastra, their gyan or the bhava of Vyavahara jewel trio of the form of vikalpa of five mahavritas are not really soul- this is alright ; but they are not even paryaya of soul- how is this possible?

A: The soul does not have oneness with paryaya of Vyavahara jewel trio. The state of gyan only is paryaya of soul and gyan is one with the soul hence gyan only is soul and raga is non-soul. Prior to Samyak darshan due to weakness of Kashaya the Vishuddhi Labdhi is present but that is not soul and not even true cause for Samyak darshan, since that is raga. Raga does not have oneness with soul hence that is not paryaya of soul in reality. Ragas etc. form bhavas are non existent like horns of rabbit- such is not the case; they are existent in paryaya of soul for one samaya , but with respect to trikaal nature of soul, they are non existent.

                                                3. Atmanubhuti ( Experience of soul)

91. Q: What is required to be done first for experiencing the soul?

A: Firstly decide that I cannot do anything of body etc. other dravyas and the corruption is not due to karma but due to my own fault. With such decision the corruption is not may nature, I am Shuddha consciousness form knower only- deciding thus the effort should be made to face the gyan anand form soul within self.

92. Q:  Firstly Vritas etc. need to be practiced ?

A: First of all being different from ragas etc. should be practiced. Without practice of differentiation of raga, the practice of Vritas etc. is really practice of Mithyatva.

93. Q:  What should be carried out entire day for attainment of soul?

A: Study the shastras entire day, decide upon the Tattva by contemplation and practice being different from body etc. and ragas etc. by means of differentiating knowledge. By practicing differentiation  with ragas etc. only the soul gets experienced.

94. Q: How should the practice be carried out?

A: Study and listen shastras, and keep suitable company.

95. Q: All this practice is truly insignificant for attainment of Samyak Darshan?

A: Although Samyak  Darshan is attained with the aim directed towards soul only, even then vikalpa of studies, listening and suitable company are entertained only which purifies the gyan directed towards others. In shastras at several place it is quoted that practice Agam , practice Agam by aiming towards self. The one who desires soul, he does experience vikalpa of having company of Deva-Guru-shastra which describe the soul.

96. Q: What is the means for directing vision inwards ?

A: The means for inner vision is facing own self and direct vision within self. Directly facing inwards the substance should be realised – this is the means. Subsequently loosely in Vyavahara several things are stated. With Savikalpa differentiating knowledge the Nirvikalpa differentiating knowledge is attained- this is told.

97. Q: Savikalpa Differentiating knowledge leads to Nirvikalpa Differentiating knowledge?

A: It is not so. But such statement is made in Vyavahara sense.

98. Q: In spite of accepting soul substance with Guru Vani , why the experience is not attained? What is the lacunae?

A: Accepting as per dictate of Guru Vani or by means of Vikalpa is not real acceptance. It has to be accepted in bhava form – with own soul. KundaKundacharya has told that what We tell you, that you should examine with own experience. The one who takes right decision with inner self, he would attain experience.

99. Q: How much devotion should be there to attain Samyak darshan within 6 months?

A: The devotion should be towards Gyayak continuously . With such obsession the task may be completed in six months and if it is supreme obsession then it can be accomplished in antarmuhurta.

100. Q: The direction has been  given for accepting consciousness form soul only , but with the aim of “ I am consciousness form soul” the vikalpa of differentiation cannot be avoided. Then how to accept soul without vikalpa?

A: In the earlier stage the differentiation of Guna-Guni etc. are considered for sure but knowing the vikalpas to be different from the consciousness characteristics of soul, the orientation should be towards undifferentiated consciousness. Although the differentiation is felt in between but that differentiation does not exist in my consciousness. “I am Karta of conscious state, I make my state out of consciousness, I carry it out by means of consciousness” – such differentiation of predicates may be experienced but in reality in all the six predicates the consciousness substance is one only and there is no differentiation in consciousness. In this way with primacy of consciousness nature and ignoring the differentiation, facing inner self the consciousness is experienced, that only is Samyak Darshan and with that means only Moksha is attained.  

101. Q: For knowledge of soul several shastras may need to be studied seriously. If there is a simpler means then please tell ?

A: For the knowledge of soul where is the question of studying several shastras? Your paryaya orients towards the reasons for misery, that has to be directed towards own nature which is means for happiness- this much is the requirement. The soul itself is having infinitely infinite qualities of the form of knowledge-blissful Bhagwan . Realising his glory face self inwards. This much needs to be done. The paryaya has to be directed towards Dravya – this is the path of soul knowledge.

102. Q: For facing inner self “ I am Shuddha” “ I am Gyayak” – with such contemplations some extraordinary bliss is tasted. That bliss is beyond senses or due to weakness of Kashaya- how to decide this?

A: With specific weakness of Kashaya  in contemplation, accepting that as bliss is delusion. That is not real bliss beyond senses. With bliss beyond senses the differentness of raga and gyan is felt within. What do we tell about bliss beyond senses? It is beyond this world. Jivas with real interest do not get deluded with weakness of Kashaya being  bliss beyond senses.

103. Q: What is to be done for strengthening the Atma-Sanskar ?

A: Decide upon the nature of substance firmly. I am Shuddha, one, Gyayak – this should be decided in all directions firmly.

104. Q: What is the benefit of having Sanskar of Sovereignty ?

A: Just as by pouring water drop upon  a  new pot, it absorbs it completely and the water drop is not visible, although the wetness of water is there within; for this reason with more water drops the pot becomes wet and it becomes visible . In the same way the jiva who with strong desire of knowing sovereignty inculcate serious Sanskar of sovereignty within self , that jiva in spite of not being able to attain the result due to limitations of purushartha at present, even then on account of deep Sanskar inculcated, they shall appear in next Gati. Hence do inculcate the deep Sanskar of Sovereignty.

105. Q: One paryaya does not touch the other paryaya then how does the previous Sanskar carry out deed in other paryaya?

A: One paryaya does not touch the other paryaya, this is true. But strong Sanskar inculcated in present paryaya can impact the other paryaya – such is the independent capability of the new paryaya . With the capability of new paryaya, it is recalled.

106. Q: By listening strengthen the Sanskar- this is means for going forward?

A: yes. If strong Sanskar are inculcated then he moves forward.

107.  Q: If there is interest in listening then Mithyatva also should weaken?

A: Mithyatva and Anantanubandhi have weakened infinite times earlier but it did not become cause for Samyak darshan. The emphasis should be upon Darshan Shuddhi.

108. Q: The contemplation of nine tattvas has been carried out earlier infinite times. Then why did it not benefit?

A: Brother! With respect to the  contemplation of the nine tattvas that has been carried out earlier, there is a difference. Earlier the contemplation of nine tattvas was carried out without aiming towards undifferentiated nature , where as here the subject is that soul experience with the aim of undifferentiated nature. Earlier in the mind the coarse subject of nine tattvas has been dealt with infinite times but he has been unable of moving forward preventing the vikalpas and developing incomparable understanding of having faith of oneness in dhruva conscious tattva. Hence the transmigration continued.

109. Q: Pravachans we have been listening since years. Now please tell some short cut for entering within self ? The life is short.

A: Soul is knowledge natured mass of consciousness only which is undifferentiated- contemplate upon it. By aiming towards differentiation the ragi jiva engages in ragas only , hence abandoning the aim of differentiation, direct Drishti towards undifferentiated- this is the brief essence.

110. Q: The tiryanch jiva in spite of having limited knowledge identifies the soul while we make so much efforts and still soul does not get identified?

A: In the knowledge the right weight of soul is not felt; the importance of realising own nature is not existent. The way the raga which has to be abandoned, it does not happen hence the deed does not get done and soul does not get identified.

111. Q: The side of Shuddha naya is taken. What does it mean?

A: The side of Shuddha naya is taken means taking interest in Shuddha Atma. The experience is not yet attained but the interest is such that the experience would surely be attained ; but even then this should not be a matter of satisfaction. Kevali knows in respect of this Jiva that now the interest of this jiva is so strong that he would surely experience. Such emphasis upon knower manifests in the Veerya of this Jiva- thus is known to Kevali.

112. Q: In spite of practicing Tattvas since long time, why did the soul not get attained?

A: The soul is owner of bliss beyond senses, the desire of attainment of that bliss beyond senses should be generated, other than soul other things should  not appear interesting , all the worldly substances should appear tasteless thus the raga towards world should get evaporated. Oh! The one which is being described so elaborately, which is the mass of infinitely infinite qualities- such surprise should be generated, its interest should awaken and obsession should exist – then realise that the soul would be attained only; it would not happen is not possible. The deed shall be carried out according to the means ; without means the deed does not get accomplished and with  incompleteness of means the deed cannot be completed. Internally the real desire for blissful nature of soul should awaken and should not diminish even in dreams, restlessness should be there , then understand that soul experience would surely be attained.

113. Q: In spite of knowing the nature of soul why does the veerya get blocked outside ?

A: The way belief should exist, does not happen; hence he gets stuck. The knowledge may be there of 11 Ang also but faith is not in accordance with it. With belief he can be Bhagwan but it is not present hence he gets stuck.

114. Q: Whether there is lack of interest or is there lack of understanding?

A: Primarily there is lack of interest.

115. Q: We make efforts to decide upon the Tattvas but in between obstacle arise then what should be done.

A: Those who wish to decide upon the Tattvas, they do not have any obstacles in between. Firstly such occasion does not arise  in the soul, since occasion is different from soul; hence the unfavourable occasion also does not exist in soul in reality. In 7^th Narak the external conditions are infinitely unfavourable, even then the Mithya Drishti since beginningless time attains Samyak darshan by deciding upon Tattvas. Hence it proves that unfavourable conditions do not obstruct the soul benediction.

The one who has inquisitiveness about soul and who has acquired real Deva- Guru in nimitta form, for him there is favourability only for deciding upon Tattvas and no obstruction at all. For deciding upon the Tattvas the real Deva-Guru are favourable and internally own soul is favourable. The one who acquired real Deva-Guru in nimitta form and internally there is interest in soul, then everything is favourable. No unfavourable situation can obstruct it.

116. Q: What is the situation of the jiva who does not make right decision of the nature of substance?

A: The Jiva who does not make the right decision of nature of substance, his mind always remains uncertain about the nature of substance, oscillating between possibilities. Without having Nishchaya of the different natures of self and others, with desire to carry out activity of other dravya, his mind remains always restless. With the spirit of enjoyment of other dravya , his mind  always remains corrupted with raga-dwesha. In this way his own dravya is never stable. When the mind is oscillating and wandering in other dravyas, how can he have charitra of the form of engagement in own dravya- not possible. Therefore the one who does not have decision of nature of substance , he cannot have charitra.

Continued….

Gyan Goshthi …02

  

2. Deva- Shastra – Guru

40. Q: The idol of Bhagwan is corporeal then why preachment for its worship is given?

A: Listen! Have you understood the sentient-insentient at all? Your wife-son etc. are also corporeal, then why do you have raga towards them? Soul is not wife-son etc. form. You do not know their souls and believe only their bodies to be wife son etc. This body is corporeal , even then you bond with pap by carrying out raga. When the subject of  Deva is raised there you say that idol is corporeal only. Then we have to say that you do not know the identity  of Deva-Guru. For the  disciple of Bhagwan in the initial stages, Shubha raga towards Deva Guru Shastra is unavoidable.

41. Q: How do we call corporeal idol to be Bhagwan?

A:  In the absence of real Jinendra Bhagwan the sthapana (installation) of Pratima (idol) is carried out. Sthapana is of two types- (1) Sadbhava form (Tadakar) having  same shape (2) Asadbhava ( Atadakar) form not having same shape. Making idol of Jinendra is sadbhava form sthapana while stahpana in flowers etc. is Asadbhava sthapana. In the Pratima of Jina Deva only Sthapana of Jina Deva is carried out hence that Pratima cannot have any decorations. Pratima of Veetrag cannot have clothes, crown, garlands, weapons etc. symbols of raga-dwesha.

42. Q : How do we believe in true Deva without seeing him?

A: Just as somebody is playing Veena in a locked house, then in spite of not being able to see, by listening the style, tune, sound etc. an outside person can decide upon his artistic nature , in the same way with speech form Veena being played in body form house, the state of omniscient within soul can be decided.

With enhancement of gyan and inferiority  of raga-dwesha also the omniscience can be decided. In second Atma the gyan is more than first and the third soul has even more knowledge- in this way with sequential increase of gyan, there could be someone with complete gyan, that only is omniscient. In the same way one jiva has less raga-dwesha compared to first and third jiva has even less than him – in this way sequentially reducing, some jiva would have complete absence of raga-dwesha. The jiva who is devoid of raga-dwesha completely , he has complete knowledge  and he is omniscient.

In this way deciding upon the form of omniscient in  his gyan , the one who worships him as Deva and believes in him; that jiva with his bhakti brings Bhagwan in his own self i.e. he himself reaches his abode.

43. Q : With the bhakti of Bhagwan, the wealth etc. worldly pleasures are obtained or not?

A: The one who engages in bhakti of Veetrag Bhagwan with the hope of acquiring wealth etc. , he is not bhakt even from aspect of Vyavahara. If someone believes in true Deva-Guru with worldly expectations and does not believe in KuDeva etc. even then he is Papi only. He cannot be said to be rid of Graheet Mithyatva. Veetragi Deva-Guru are just nimitta for explaining dharma and instead someone believes in them from worldly hopes then   it would not even result in punya either. Instead pap bandh would accrue leave apart the understanding of dharma.

44. Q: One would attain Samyak Darshan  by accepting true Deva-Shastra-Guru ?

A: When recognising the true Deva-Shastra-Guru, the spirit of devotion form aspects of body-mind-wealth is attained and there should be no tendency towards KuGuru-KuDeva etc. then Graheet Mithyatva  gets abandoned. When  the belief in soul is such that the raga towards Deva-Guru is also cause for Punya-bandh and it is not of the nature of soul then Graheet Mithyatva also gets relinquished. With relinquishment of Graheet Mithyatva only the true devotion towards Jinendra Bhagwan is attained and real Jain nature is revealed.

45. Q: You say that with Shubha bhava dharma cannot be attained hence we do not get enthusiasm towards bhakti of Deva-Shastra-Guru ?

A: It is true that Shubha raga does not result in dharma but it is not told either to engage in Ashubha Raga abandoning Shubha Raga. Why do you remain tied up with Ashubha raga of wife, son, wealth etc.? It establishes that you do not know how to examine the Nimita. The one who doe not have idea of examining the nimitta, how can he understand his Upadan nature ? Bhagwan Arihant Deva, right Shastra and naked Digamber BhavaLingi right Guru are nimitta for  realising own true nature.

46. Q: You call Vyavahara as discardable and then preach bhakti of Arihant Deva etc.?

A: The one who does not know what is Nishchaya or Vyavahara  and without purity of Vyavahara talks of Nishchaya Naya alone, he does not attain Nishchaya naya. The one who has devotion towards true Deva-Shastra-Guru with body-mind-wealth, he is bhakt of Arihant etc. in Vyavahara sense. With supreme Shubha raga the Graheet Mithyatva is abandoned and with the power of internal nature, knowing self to be different from Shubha raga, with the shraddha of Shuddha swabhava the Nishchaya Samyaktva is attained.

47. Q: What is the form of Vyavahara Bhakti and Nishchaya Bhakti of Bhagwan?

A: The one who recognised true Deva-Shastra-Guru and has the bhava of total devotion, he is called as bhakta of Bhagwan in Vyavahara sense. The Vyavahara bhakta of Bhagwan does not support the Kuguru-KuDeva etc. other than Veetragi Deva-Shastra-Guru. The true path is one only and in three loks and three kaals there is no other true path. The one who accepts any other Deva as true other than Veetrag Deva is not true Bhakta of Veetrag. Omniscient and Kudeva etc. are not one and the same- with such belief it is called as Vyavahara Shraddha of Omniscient. Some people wish to reconcile Jain djarma with other dharmas but it is never possible. The one, who believes the external and internal forms of Veetrag differently, is not even Vyavahara Bhakta of Bhagwan.

The one who decides by means of Vyavahara shraddha of Deva-Guru-Shastra , based upon the power of belief in own Atma of the form of dense mass of blissfulness that he does not have any  relation with other substances , Shubha raga of Deva-Guru-Shastra is also not my nature, I am indivisible Gyayak; he alone is Nishchaya Bhakta of Bhagwan. The one who has Nishchaya Bhakti , he surely has Vyavahara Bhakti and for the sake of true Deva-Guru-Dharma he cannot avoid having bhava of applying body-mind-wealth enthusiastically.

48. Q: Bhagwan is Veetragi. What will he do of the money?

A: You do not have to give money to Bhagwan! You do not have to do anything for Bhagwan. But for enhancing the interest in Veetrag, for Prabhavana of Deva-Guru, for reducing the  desires, it is told to spend. If you have interest in truth then see whether other Sadharmis have need for anything. If they need shastra etc. then for fulfilling that requirement , give a portion depending upon your status.

49. Q: Even Gyani people tell in front of Bhagwan during Bhakti that O. Nath! Let me get your shelter in each birth. If there is no shelter of Bhagwan then how could Gyanis talk like this?

A: The shelter of Bhagwan be available in each birth- this is language of nimitta, Gyani is not karta of this language. The internal intent of Gyani at the time of such words is that the raga free blissful consciousness form is my nature. Even at the time of such shraddha-gyan, there is still  raga in paryaya. So long as this raga does not get eliminated, till then we should not have ashubha raga and the goal should be towards the nimitta of Veetragata, the Veetragata only be respected and leaving Shubha raga, the ashubha raga should not be attained. Now Shubha raga cannot last for long , in short while it would either change into Veetraga bhava form or would become Ashubha bhava form.

‘The Shelter be of Veetrag’- in this the spirit of Gyani is that after leaving Shubha, ashubha should not be there, instead after leaving Shubha it should be Veetragata only. When raga is there of greatness of Veetrag, at that time also the aim is towards Veetrag only; but Veetrag Bhagwan is not provider of salvation, with own strength eliminating raga I would be Bhagwan. If soul does not have capability of becoming Bhagwan then Bhagwan is incapable of giving anything; and if soul has the capability of being Bhagwan then what is requirement from Bhagwan? With the Shubha rag of prayer of Veetrag bhagwan dharma cannot be attained in three loks and in three kaals. The one who does not have knowledge of his own Shuddha swabhava and he desires support of Deva-Guru-Shastra, person with such belief is not even called Jiva by Acharya , he is like insentient- he  does not know conscious tattva. To such agyani jiva Acharya Deva explains that O Brother ! Your atma is mass of infinite qualities, param paarinamik bhava form, recognise it! Giving up support of body-mind-speech and that of punya-pap also and  giving up support of paryaya also, take support of trikaali nature only. Without accepting soul nature to be free of punya-pap , the punya-pap would not get eliminated.   

 Just as there is tumor in the body ; if someone knows it as disease then he would undergo operation. In the same way the jiva who knows the Shuddha consciousness nature and realises the form of himsa etc. and compassion etc. form ashubha bhavas as different from own nature , that jiva only would attain salvation by making efforts for elimination of corrupted bhavas. The one who does not recognise the Shuddha nature without corruption, that jiva would not forgo Shubha-ashubha bhavas and he would not attain salvation also.

50. Q :  What are the forms of Bhakti with or without differentiation or Vyavahara and Nishchaya Bhakti and what is their result?

A: Contemplation of the form of Paramatma is Bhakti with differentiation which occurs first. With this only it is  realised that ‘I am such Paramatma and Atma only has the capability of being Paramatma’-  thus recognising own soul remaining steady within the same – that is the Bhakti without  differentiation or the real Nishchaya bhakti. Progressing towards the undifferentiated Atma as the goal the differentiated bhakti is practiced which is called as Vyavahara. Contemplation of Atma free of raga  and gyan natured with belief and knowledge and concentrating with dhyan results in Moksha while the differentiated bhakti results in bondage.

51. Q: How many types of bhakti without differentiation are there? Can all types of bhakti be attained by women?

A: The undifferentiated bhakti is of two types- (1) Shukla Dhyan and (2) Dharma Dhyan. Although in manner of speaking  both appear different but with soul only as the objective they are of the same family except that there is difference of purity. With the realisation of soul the dharma dhyan can be practiced by women also but Shukla dhyan is not possible to them. Shukla dhyan is more purer that dharma dhyan which is not feasible to attain with women paryaya.

52. Q: One cannot offer obeisance to anyone- with such belief it would result in disrespect towards Tirthankara?

A: What is disrespect to Tirthankara? Tirthankara Bhagwan himself is Veetrag. In reality with raga one cannot show respect. Just as Tirthankara Prabhu himself practiced and spoke, understand it like that only and with obeisance towards the Bhagwan consciousness form flame, staying in that is the real respect to Tirthankara. With realisation of truth the respect is not diminished, in fact that is the true bhakti and respect.

Earlier in ignorant state, bowed with your head in front of KuDeva etc. Now with true realisation, till the self attains Veetrag, till then respect towards the real nimittas, bhakti and obeisance is natural. But even there in reality the obeisance is not towards others but towards own bhava only. Gyani knowing his own nature as supreme respects that only since in the respect of swabhava the true obeisance towards Tirthankara is included.

53. Q: In the fifteenth gatha of shri Paramatma Prakash granth it is told that relinquishing bhava karma, dravya karma and body etc. all other dravyas Keval Gyan form Paramatma state was attained. Here the question is that it is alright to say that Arihant Deva eliminated bhava karma, dravya karma but why it is told that he relinquished his body etc. The conjunction with body is still present ?

A: Body etc. are different from soul in all three kaals. Earlier there was Moha and raga-dwesha towards it which has now been relinquished; hence body etc. are also abandoned- thus has been said.

54. Q: What is the objective of studying shastra?

A: The objective of shastras is to inform the gyan form soul of different substance form. Realisation of such soul is the objective of studying shastra. Those jivas who do not know such soul, in reality they have not read the shastra at all. The knowledge natured soul is different from raga also – thus telling the shastras direct recourse towards the gyan nature only and extricate recourse towards raga. This is the objective of studying shastra. The one who is unaware of the knowledge of Shuddha gyan natured soul of different substance form, he is agyani only . Hence knowing the nature of Shuddha gyan form soul beyond raga , one should take recourse to it.

55. Q: Does the interpretation of shastras is also carried out in different ways?

A: Achraya has preached to interpret the shastras in five ways of word meaning, bhava meaning etc.

For example- the gyanavarana karma obscures gyan – this is word meaning . Gyanavarana karma did not prevent Gyan but due to own reasons the gyan became less- this is Bhavartha. The gyan became less due to others- such belief is Mithyatva. The gyan is less due to own reasons – this is truth. Knowing this abandoning the consideration of paryaya, targeting upon the trikaali Dhruva consciousness Samanya is the Bhavartha. This it the objective of knowing.

In Niyamsar the soul is not visible to four bhavas i.e. with Kshayik bhava the soul does not get to be known- this is word meaning. This word meaning is successful with Bhavartha only. The bhavartha is that with recourse to kshayik bhava the soul does not get to be known hence from aspect of recourse the kshayik bhava is incapable of knowing. The pure paryaya only knows the soul , even then with recourse to it the trikaali atma does not get to be known.

In Niyamsar ( Bhakti Adhikar) the bhajan of manifestation of darshan-gyan-charitra is bhakti- this is told from aspect of Vyavahara naya. But the bhavartha is that the dharmi jiva worships only Dhruva atma – this should be understood. In Samyasar 16^th gatha it has been told that darshan-gyan-charitra are worthy of practicing . This is vyavahara explanation. In reality singular Dhruva form soul only has to be practiced. Vyavahara is used for explaining but the  one telling and the other listening should not remain stationary in  Vyavahara. In Samaysar teeka of 8^th gatha it is told that “ Vyavahara naya is acceptable for preacher of reality in spite of using Mleccha language; even then the Brahman should not become Mleccha.” – with these words the Vyavahara naya is not worthy of following . Wherever the Shuddha paryaya is said to be contemplated upon , there it should be understood in the right way.

In Samaysar teeka of 6^th gatha it is said that soul being worshipped as  different from other dravya bhavas is called as ‘Shuddha’ . There it should be understood that when the aim is diverted from other dravya and targeted upon own dravya then paryaya also becomes insignificant and the aim remains only at Dhruva dravya nature- this is called as the service of dravya.

56. Q: Listening to JinaVani results in gyan and punya bandh and wealth is acquired- this is benefit in  both ways?

A: With raga of listening, gyan is not attained, only punya is acquired.

57. Q: With listening some information is gathered?

A: This information is not really information. Really information is only when directed towards own self.

58. Q: Gyan results in conviction form information?

A: Conviction form information is there. But real information is when directed towards own self internally. Believing benefit with raga for  Bhagwan atma is ignominy.

59. Q: In shastras somewhere it is directed to emphasize upon examining and somewhere it is directed to follow the directions. Without examining one cannot decide; hence what should be done?

A: Examine, but keeping Jina-direction as primary. Believing the direction of omniscient examine; with examination alone you would get corrupted. In the order of Jina the depth of nature of substances, depth of kshetra nature, kaal nature  and infinite bhavas – these sookshma swabhava substances should be accepted by Jina-direction .

If the jiva with limited knowledge  goes for examination alone then there would be great flaw of deviating from jina order. Keeping jina-direction as primary , to whatever extent possible, to that extent examination is acceptable. Accepting with order only and does not examine , then also decision is not correct and without correct decision due to other’s faulty argument the faith can shift also. Hence decide with examination but keeping jina-order as primary only the examination is suitable.

60. Q: If the essence of all the shastras is to face self internally then what is the need for studying shastras? We should just make efforts to face self internally.

A: The efforts have to be made for facing self only but till that is not attained and different types of obstructions are faced, till then the vikalpa of studying shastras exists and cannot be avoided. Further shastras also tell to face self internally.

61. Q: With practice of Tattvas intelligently also, some one attains Samyak Darshan and someone does not- why so?

A: The jivas who carry out real practice with decision of Tattvas, they surely attain Samyak Darshan. But those who get stuck somewhere while practicing Tattvas, they do not attain Samyak Darshan. In spite of practicing in accordance with shastras there  are several places where someone may get stuck and Samyak Darshan is not attained. There is only one procedure for climbing. The one who makes effort with interest , for him there is no question of wavering; his efforts are so strong that he does not stop without Samyak Darshan.

62. Q: How many years are required for deciding upon the Tattvas?

A: The karya can be carried out in AntarMuhurta itself , otherwise the entire life may be spent in deciding. There is no question of time. If the Veerya is prevented from manifesting in contrary manner and directed towards self, then karya would be accomplished for sure. So long as the required reasons are not accumulated, till then the work cannot be accomplished.

63. Q : The one who is knowledgeable of shastras would surely attain salvation?

A: The jiva who is devoid of Atma Gyan and Veetragi Gyan , he does not attain anything with external substances. His knowledge of shastras is also of no use. The Vrita-Tapa devoid of own soul experience are cause for misery to jiva. The gyan with bliss only is the own soul knowledge and that knowledge only is cause for present happiness and attainment of Moksha. Shastra-Gyan, Vrita-Tapa etc. Shubha vikalpas are  cause for immediate misery and future unhappiness. The own soul experience gyan is cause for immediate happiness and future happiness. Hence all the glory belongs to knowledge of own soul experience.

64. Q: Whether knowledge of soul is acquired through shastras or not?

A:  With shastras the knowledge of soul is not attained. Even with divine sermon the soul does not get to be known- this is told in Paramatma Prakash. Soul is known to self by self only and then shastra is said to be nimitta. In Pravanchansar it is told to practice shastras with the objective of soul; there  it is told to inform the  nimitta. The objective of shastra studies is experiencing different substance form, knowledge form soul. Agyani does not know it and merely studies shastras. But without knowing own Paramatma the riddance from karma bondage cannot be attained. Leave apart compassion, charity, pooja, vrita, tapa etc. Shubha raga; here it is told that even if entire shastras are memorised, what is the use?

65. Q: Studying the shastras is said to be confronting the soul?

A: If effort is made to enter within the soul then it would be called as confronting the soul. If he remains merely in gyan of shastra and no effort is made to enter within the nirvikalpa nature, then it cannot be called as facing the soul.  

66. Q: On one hand you tell that one should study shastras and on other hand you say that if you remain engaged in studying shastras then soul does not get to be known- why so?

A: Those jivas who are engaged in ashubha bhavas of business etc. and who do not have time to practice shastras which are nimitta for knowledge of soul , to them it is told that to practice shastras. However the jiva who is merely engaged in practicing shastras only , to him it is told that the objective of shastra studies is to experience the soul by inner observation. If you do not make efforts for that nirvikalpa experience then what is the use of your studies of shastras ? Since the purpose of shastras studies  is to reveal atma gyan only. In reading and listening to shastras the aim should become of facing inner self otherwise all efforts are of no use.

67. Q: The soul was known through the shastras and then later the manifestations became immersed in soul- in both of them what is the difference in knowing the soul?

A: The difference is infinite times. The knowledge with shastras is general realisation form knowledge and experiencing the soul by immersion within – this is direct experience form knowledge. Hence there is vast difference.

68. Q: In spite of listening to great Adhyatma Shastra like Samaysar, why people do not move forward ?

A:  The one viewing from aspect of KriyaKand feels that this person listens to Samaysar and does not move further. If some external Tyag, tapa, Vrita etc. activities are undertaken then only he appears to be moving forward. But brother! The study of Samaysar, contemplation,  listening etc. results in  realisation of difference of other dravya, the inactiveness of other dravya , the spirit of despicability of raga etc. bhavas and venerability of internally existent Paramatma shakti is continuously happening in his Shraddha-Gyan. It has resulted in improvement in paryaya. Is that not progressing forward? Internally the ordination of truth in shraddha-gyan  are realised , that only is moving forward. Without right shraddha-gyan the tyag-Vrita which are practiced are said to be child tapa of agyani. Without renunciation of internal Mithyatva the external Tyag is not called as real Tyag. The improvement in inner shraddha-gyan-own nature charitra is the real improvement and that only is the forward progress. But the one with external view point does not notice it.

69. Q: By practicing Dravyanuyoga alone can one become  NishchayaBhasi?

A: No. By practicing Drvyanuyoga one cannot be NishchayaBhasi. But Vyavahara does not exist – with such conviction they become NishchayaBhasi. Hence it is said that where Nishchaya is more, there Vyavahara should be accepted and where Vyavahara is more, there Nishchaya should be accepted.

Continued…..

Gyan Goshthi ( Gems of Knowledge)…..01

 

Preface

This a compilation of the questions and their answers during the Tattva charcha with Shri Kanji swamy during the evening. This evening tattva charcha was a  daily routine in his life style in Songarh uninterruptedly. Since it did not have a specific subject, this was a suitable forum for him to reveal intricate mysteries of life. It was also used to clarify the doubts raised during the daily Pravachans. In fact several scholars used to come for clarifications of their doubts in these evening sessions.

These sessions were published in Atma Dharma from shri Todarmal Smarak bhavan Jaipur and later also compiled as book with Dr Hukum chand Bharill as editor . Very recently it has been republished by Shri Kunda Kunda Paarmarthika Trust Mumai.

The advantage in this Gyan  Goshthi is that a vast rage of subjects is covered without restrictions of following a specific book. Hence doubts of different varieties can be clarified by reading this book. In all it is a compilation of 674 questions are their answers in 18 categories.

An attempt has been made to translate it in English here in this blog for enabling own self exercise  for  better concentration and understanding.

 

1. Bhagwan Atma

1. Q: Why Bhagwan atma is called as gyan alone? You keep repeating ‘Bhagwan Atma…..Bhagwan Atma ‘. Kindly describe its nature.

A: Bhagwan atma is warehouse of infinite shaktis, godown of infinite gunas, root of infinite bliss, infinitely glorious, great substance beyond senses. It is called as Gyan alone also. “ Soul is gyan alone therefore it is not body, mind, speech and punya-pap form. It is not equal to paryaya of one samaya alone. It is gyan, darshan, akarya-karan, bhava, abhava etc. infinite shakti form.

What can I tell about your own house to thee? You have infinite shaktis and each shakti is infinitely capable. Each shakti is pervasive in infinite gunas. In each shakti there is flavour of infinite other shaktis. Each shakti is nimitta for other infinite shaktis. Each shakti has infinite paryayas which occur sequentially, hence they are sequential. Infinite shaktis stay together hence they are non-sequential.

In this way soul dravya is mass of non-sequential and sequential guna-paryayas. Dravya is pure and gunas are also pure. Hence by contemplating upon them the manifestation is also pure. “ I am gyan alone form substance” – with such Drishti, the manifestation of Jivatva shakti occurs in paryaya. Along with it gyan, darshan, bliss, akarya-karanatva etc. infinite paryayas spurt together – are revealed.

2. Q : What is meant by spurting ?

A: Dravya is substance having infinite shaktis . When one shakti manifests, then manifestation of infinite shaktis occur simultaneously – this is called as spurting .

3. Q: Whether Agyani should be told about the soul in the beginning itself?

A: In Gatha 8 of Samaysar Acharya has told  that ‘ soul is blissful’ for explaining soul to him. In the beginning itself he has not talked about the forms of island, ocean, lok etc. or told him to carry out Vritas ; instead he has told him to realise the Shuddha Atma. The person desirous of understanding has not understood Atma as yet, even then he is gazing with curiosity; he is told that the one who always remains in Darshan-Gyan-chairtra form, he is called Atma. In this way the Vyavahari Jivas are firstly explained Shuddha Atma only. How does one attain salvation getting rid of eternal bondage – this is told by Acharya to Agyani jiva.

4. Q: Calling Jiva as having body or raga is statement from aspect of Vyavahara , but can Jiva be called as one having Samyak Darshan?

A: Calling jiva as one having Samyak Darshan is also statement of paryaya. Jiva is dense mass of knowledge form. Samyak Darshan paryaya is one part of it, while jiva is Vigyan-Ghan (dense mass of knowledge) in all three periods of time.

5. Q: Samyak Darshan  and soul are differentiated form or undifferentiated form?

A: Samyak Darshan etc. pure paryaya and Atma are undifferentiated. Between raga and Atma there is differentiation of nature but Samyak darshan and Shuddha Atma are undifferentiated. The manifestation occurs in undifferentiated form. Soul by himself has manifested in undifferentiated form – there is no differentiation. Vyavahara Samyak Darshan is vikalpa form only, that is not one with Atma.

6. Q: Some places shuddha paryaya has been called as Atma. What is the implication of it?

A: In the Aling-grahan 20^th bol the Shuddha paryaya not touching Dhruva is called Atma, that is said so from  aspect of experience , since the experience of bliss is in manifestation, the trikaali (dravya) does not experience. Hence ‘ the one which is experienced is myself’ – this is told. The  subject of Samyak darshan is trikaali Dhruva Samanya which is the essence of all Tattvas. The substance is itself Dhruva form; with that as aim, Samyak Darshan is attained.

7. Q: Firstly gyan gets to be known or soul? What is the difference between the realisation of both?

A: Both get to be known together. Without aiming  towards soul, whose characteristics can the gyan be called? With aim towards soul the gyan became one with it , then soul became the objective and gyan its characteristics. In this way with characteristics and aim- both get realised together.

8. Q: If both are known together, then difference between Atma and Gyan becomes meaningless?

A: The difference is called as means in Upachar sense when oriented towards undifferentiated. Without aim towards undifferentiated the differentiation is really meaningless. While attempting undifferentiated the differentiation interferes in between but ignoring that differentiation form Vyavahara, one has to orient towards undifferentiated. Hence that differentiation is called Vyavahara means. Without Nishchaya the Vyvahara alone is useless. “ Firstly gyan was known  and then  soul was known.” – such is not the reality. So long as “ this is characteristics and this is the goal” – in this manner aim is towards the  differences of the two, till then vikalpa only is realised and not the soul. When by orienting towards soul the realisation of soul is carried out and it is experienced ; then aim is not towards differences of characteristics and the aim -  by becoming one in undifferentiated form the realisation is attained. The Vyavahara of differentiation is to highlight undifferentiated soul.

9. Q: If Soul nature is ocean of bliss then why a part of it is also not experienced at present.

A: In spite of soul being ocean of bliss, it has spirit of oneness with raga since eternal times. Hence even  part of sukh does not get revealed. Breaking the spirit of oneness with raga, if he differentiates with it then the part of sukh would be revealed out of the swabhava.

10. Q: How does one  reveal Prabhuta ( godliness) in paryaya.

A: You are God form untainted with ragas. Your godliness is merely knowing the generation of Kashaya. With spirit of  oneness with the Kashaya establishing its ownership is not your godliness. You are flawless substance – you are not tainted with Kashaya at all. Soul is always untainted with Kashaya. Just as sapphire jewel gets coloured due to image of others , in the same way Kashaya bhava – vibhava bhava come and go within the gyan ; but they do not enter within you , you are untainted. The vikalpas of Vrita etc. are attained but they are different from the nature of gyayak and are conjugate bhavas, not of the nature of Gyayak (knower) hence belong to different family , not own. You are Gyayak form untainted God. By believing in this godliness internally the godliness is revealed in the paryaya.

11. Q: Soul substance is indescribable. How can it be known?

A: The presently manifesting paryaya is explicit – revealed. How does it appear in paryaya? Does it originate from a substance or from empty space ? The wave originates from the water or does it come from empty space? In the same way the paryaya does not originate from empty space; but from indescribable substance which is shakti form. The Vyakta ( explicit) paryaya reveals Avyakta ( indescribable) soul shakti- it discloses its existence.

12. Q: ‘ Gyan is soul’ – why soul was identified by means of gyan by saying so? Is’nt the prime objective of jiva to attain bliss? 

A: For identifying soul ‘ Gyan is soul’ – this has been told. The reason is that gyan is explicit part – presently existent and the part pertaining to bliss is not revealed. Only perturbation is revealed. Hence with the explicit part of gyan only the soul is identified. By concentrating  upon the revealed part of gyan internally, the paryaya also gets purified like dravya and guna . The prime reason for identifying soul by means of  part of gyan is this only.

13. Q: In the invocation of Samaysar Sarva Vishuddha Gyan Adhikar, Acharya says that the dravya nature of soul is Shuddha-shuddha . What is the implication of using Shuddha term twice?

A: Firstly being different from other dravya it is Shuddha and secondly being different from Raga also it is Shuddha. It is distant from the vikalpas of bandh and moksha. Soul nature  is quite distant from all the paryayas of ekendriya to panchendriya; hence soul nature is Shuddha-Shuddha – completely Shuddha only. 

14. Q: What is the meaning of “I am Shuddha” ?

A: The carving in stone form Gyan bhava is extremely different from the nine tattvas – nara-narak etc. jiva’s vishesh, Ajiva, Punya, Pap, Asrava, Bandh,  Samvar, Nirjara, Moksha; hence “I am Shuddha”. Soul is described as totally different from the paryaya of Sadhak (practitioner etc.) It is different from body etc. and also different from punya-pap etc. Besides, the  carving in stone form gyayak bhava being totally different from the Vyavahara form bhavas of Shuddha pure paryaya of Samvar, Nirjara, Moksha, I am Shuddha. Here in this gatha of Samaysar by describing Atma to be totally different from the Vyavahara bhavas of pure paryaya of Samvar, Nirjara and Moksha, the Digamber saints have disclosed the inner secret . This subject is not available elsewhere. It is the fortunate for the world that such Vani has survived.

15. Q: “ Bhagwan Atma is Anand Swaroop (natured)” – in this way you describe the gunas of atma comprehensively , but where that Bhagwan has gone – kindly tell this.

A: Bhagwan is there where it is. But jiva is not aware of this Bhagwan, hence this does not appear in Drishti. By himself he is Bhagwan Swaroop Karan Paramatma – those who accept it in the heart, to them only he is Karan Paramatma. But to those who do not accept that I am Paramatma Swaroop , for them where is the Karan Paramatma? For him only raga and little knowledge is there. In those who have belief in Karan Paramatma , to them the karya form Samyak Darshan-Gyan- Charitra is revealed.

16. Q: Then what should Agyani do?

A: The Agyani should realise the soul by means of  true knowledge of substance nature first. This only is the real means for attaining Samyak Darshan. The Kriya Kand of Shubha raga is not real means.

17. Q: Lok is six dravya form and jiva becomes seventh dravya in that ?

A: Lok is dravya form only but being gyeya it is Vyakta (explicit) and the jiva knowing it is different from it. Hence in this context he is called as seventh dravya.

18. Q: The glory of Atma Dravya is special or that of  paryaya which observes the dravya?

A: The glory of Atma Dravya is special. The paryaya aims for dravya then moksha marg is initiated- from this aspect the paryaya is glorious. However the paryaya is of one samaya whereas the dravya has infinitely infinite times capability than paryaya- it is great Prabhu at all three periods of time. Hence glory of dravya is greater.

19. Q: In Niyamsar the Samvar-Nirjara-Moksha Tattva were not called as essence,  what is the secret behind it?

A: Soul alone is essence form in all Tattvas. Samvar, Nirjara and Moksha are called beneficial and essence form from the aspect of generation and revelation but in Niyamsar also they are not declared as essence form. The reason is that they are paryaya, destructible and momentary. The soul being indestructible Dhruva is essence form. Samvar etc. tattvas are destructible bhavas which are distant from indestructible Bhagwan Atma. Samyak Darshan Gyan Charitra veerya etc. bhavas are paryaya- destructible hence are not essence form. The indestructible Bhagwan Atma only being essence form is distant from these destructible bhavas. The Dhruva Bhagwan is close to paryaya- that alone being essence form is suitable of being aimed form and rest is all meaningless.

20. Q: Whose  characteristics is Upayoga ? Whom does it take recourse to? With whose recourse it is revealed? Due to which reason it is present and which reason it is not present ?

A: Upayoga is characteristics of soul. It does not take recourse to gyeya substances. With recourse to soul the upyoga is revealed and not by taking recourse to external substances. Soul does not take recourse to other substances at all. Even his Upayoga does not take recourse to external substances. Upayoga is characteristics taking recourse of  soul as the aim. With recourse to other substances i.e. with recourse to Deva-Guru-JinaVani the upayoga of soul is not revealed. The existence of upayoga is not due to gyeya substances but it is due to soul of whom upyoga is characteristics. It is not that if he  reads more, listens more then shudhhi would be enhanced. The enhancement of Shuddhi is definitely with recourse to soul only.

21. Q: What is the meaning of Seemandhara ? Whether soul is Seemandhara?

A: Seemandhara means the substance has boundaries. Prabhu! You are having boundaries , it is your limitation that you do not enter into raga , do not indulge in raga, remain confined in trikaal Kashaya free, raga free nature. Therefore the soul, holder of restrictions and boundaries, is himself Seemandhara.

22. Q: In Dravya nature there is no corruption then why Karan Paramatma has been called looter of powerful enemy army of the form of Pap?

A: This is from aspect of paryaya. In paryaya, ragas etc. bhavas are present which do not get generated by orienting towards own nature, hence in such conditions they are called as destroyed- as figure of speech. In Dravya nature there is no raga etc. bhava or any paryayas of Samyak darshan, Samyak Charitra, Keval Gyan or Siddha etc. World-Moksha are games of paryaya  while in Dravya nature there are no paryayas. The Trikaal Dravya nature is singular form which does not relinquish or accept anything. Gyayak Bhava is permanent only. Digamber saints enjoying the taste of bliss beyond senses by eliminating three kashayas have described internal matter in extraordinary way. Such information is not there with anyone else in Bharat Kshetra other than the Digamber saints. They say that let all jivas attain sukh and let none may experience dukh , let all jivas attain salvation since each soul is salvation natured.

23. Q: With recourse to Trikaal soul dravya only, dharma is attained- what is the reason for it?

A: Trikaal soul dravya only is the prime substance. That only is occupied with anand; hence taking recourse to trikaal dravya, the state of dharma of bliss form in  paryaya is revealed.

24. Q: Value of Dhruva  is more or the experience of Anand in paryaya?

A: The value of Dhruva is more. The paryaya of Anand is for one samaya only whereas Dhruva is treasury of anand.

25. Q: If dravya is recognised by the paryaya then paryaya becomes superior to dravya?

A: Although the dravya is recognised by paryaya, even then the paryaya is of one samaya only. Dravya is mass of infinitely infinite paryayas, which alone is glorious. Although paryaya of one samaya also has glory that in one samaya it knows all the substances of three kaal and three loks- this is true. Even then dravya is mass of infinite times paryayas; hence compared to paryaya the glory of dravya is infinite times. When the glory of dravya is realised then in paryaya the anand is experienced.

26. Q: The Anand lying in dravya is not utilised for enjoying whereas the anand of paryaya is enjoyed- in such state the value of paryaya should be more?

A: The anand enjoyed in paryaya is for one samaya  and dravya is mass of trikaal anand. From  dravya the stream of anand flows at every moment. Hence dravya is ocean of anand. The value of ocean of anand is more.

27. Q: You say that paryaya of gyan knows the Dhruva and Dhruva himself does not know anything then is Dhruva blind?

A: Dhruva is not blind but is Great Prabhu. It is mass of shaktis capable of knowing Dhruva . Paryaya is explicit -revealed hence it knows Dhruva.

28. Q: Dravya is Shuddha natured – this is alright but who is engaged in manifestations of raga-dwesha-moha-dukh-sukh  and who enjoys them?

A: Jiva only engages in raga-dwesha-moha manifestations and enjoys sukh-dukh and happiness-sorrow. But these are vibhava manifestations ; afflicted bhavas. Hence from aspect of jiva’s nature they are not of the nature of jiva- it is said that in the experience of Shuddha nature the vibhava is not experienced hence from aspect of nature the vibhava is different from the soul.

29. Q: The nature of soul is gyan then why raga is carried out?

A: Forgetting own nature believes other to be own, hence engages in raga with others. With intellect influenced with nimitta, with buddhi of oneness with ragas etc. and with buddhi of paryaya, raga is carried out. In the dravya-guna of soul there is no capability of carrying out raga, but due to capability of corruption in paryaya, raga manifests.

30. Q: In the soul both Nitya and Anitya swabhava are together. What is the meaning of Anitya swabhava ? Whether corrupted bhava is also anitya swabhava of soul ?

A: The soul remaining permanent keeps manifesting. The corrupted state of soul is world and the pure state is Moksha. Body is incidental, it is not your nature and momentary corruption is also not your nature. The experience of trikaal swabhava is your nature. In soul Anitya swabhava is permanent  but corrupted paryaya does not remain always hence it is not really anitya swabhava of soul. The paryaya of gyan which occurs at every moment is the anitya swabhava of soul. The paryaya of gyan at every moment keeps always generating , that is anitya swabhava of soul.

31. Q: Soul is known by means of senses- if this is accepted then what is wrong?

A: Soul is known by senses- it is not so. Since the soul is omniscience natured. If it is accepted that soul is known by senses then it contradicts the omniscient nature of soul and omniscient is also contradicted. Swabhava of knowing belongs to conscious soul and not that of non-conscious senses. The gyan of omniscient is beyond senses only and it does not have recourse to senses at all. If it is accepted that senses have the capability of knowing the soul then it clearly disrespects the omniscient nature of soul and this is the greatest objection.

32. Q: When soul and gyan are undifferentiated then why they are differentiated as aim and characteristics.

A: Gyan is self established entity and by means of gyan the soul has been identified. People know the gyan by means of own experience. Stomach aches and head aches- who knows this? Known by gyan? Hence gyan is known but agyani by means of gyan identifies others only. Hence that gyan is oriented towards self so as to identify the soul , the soul and gyan are explained by means of  differentiation of aim and characteristics. With the gyan which is known the soul which is unknown has been identified.

33. Q: Soul dravya is pervasive in all the paryayas – does it mean that soul is pervasive in corrupted paryaya also?

A: Yes! In corrupted paryaya also for that one samaya the soul is pervasive. But the one who decided so , he does not have only corrupted bhava in paryaya but Sadhak (practitioner) bhava is also there. Since ‘the corrupted bhava is not due to karma i.e. the karma is not pervasive within it , in that the soul dravya alone is pervasive’ – the one who decided this , he has not lost the realisation of dravya even at the time of corruption i.e. ‘in paryaya dravya only is pervasive.’ – the one who   decides this he does not have pervasiveness in corruption alone but also in samyaktva etc. pure paryayas.

34. Q: “ The shakti of Keval Gyan” and “Dharma of revelation of Keval Gyan”- what is the difference between the two?

A: The jiva in whom Keval Gyan is going to be revealed, in that jiva the dharma of keval gyan revelation is always there. The shakti and dharma are two different things. The shakti of keval gyan exists in abhavya jiva also but he does not have dharma of revelation of keval gyan. In Abhavya only shakti form swabhava exists but in him the  keval gyan  paryaya is not going to appear anytime – this is also his nature.

35. Q: In body form temple the Bhagwan Atma is Pratyaksha (explicit) at all times , then why is is not seen at this time?

A: This is Pratyaksha from aspect of shakti. The one who directs Drishti towards it, to him it is Pratyaksha. It is pure in all three periods of time and Pratyaksha in all three periods of time. Its form does not have vikalpa of charity-compassion. The one who wants to make is Pratyaksha, to him it is Pratyaksha only. Directing the  part of present knowledge towards Trikaali (dravya) it is Pratyaksha only.

36. Q: The Jiva does not have Sthan (states) of happiness-sorrow, then to whom do they belong?

A: In the prime nature of Jiva there is no corruption, hence the states of corruption are called as that of pudgala karma.

37. Q: The Atma has infinite shaktis. In them there would be some shakti wherein the soul carries out karya (deed) of other dravya? Just as someone takes one cow for grazing then along with him 3-4 other cows are also taken for grazing. In the same way if soul along with doing karya of self, carries out karya of body etc. then what is the harm?

A: Listen! In soul there are infinite shaktis. They carry out their complete karya and keep differentness with respect to other dravya. The other dravya is wallowing outside the soul  and soul does not have pervasive-pervaded bhava in other dravyas. Hence soul is incapable of carrying out karya of body , gyanavarana etc. other karmas and other dravyas.

38. Q: Is there dukh in the swabhava of soul?

A: The Naraki of Narak does not have smell of sukh of swarga, the Deva of swarga does not have smell of dukh of Narak, Paramanu does not have smell of pain, sun does not have smell of darkness and sukh swabhava of soul does not have smell of worldly dukh.

39. Q: Kindly explain the real form of Gyata-Drishta ( knower-seer) ?

A: Consciousness is characteristics of soul and consciousness is gyan-darshan form. Punya-pap both are different from swabhava of soul. Soul is Gyata-Drishta (knower-seer). Just looking at others is not called as Gyata-Drishta , but recognising own gyayak (knower)- darshak (seer) nature, remaining steady in the same is the Gyata-Drishta nature. ‘ Being Gyata-Drishta we have to do other’s work’- this belief is that of Mithya Drishti since soul cannot do any karya of others. Knowing own soul by the gyan-darshan swabhava and remaining steady in the same only is the means for Moksha.

Continued…..