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 7th or 8th gunasthana but fruition takes
place in 6th. 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 6th
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 11th
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 6th-7th gunasthana; this is
characteristics of Bhava Lingi Muni. In 6th 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 4th and 5th
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 6th
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 6th 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 7th 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….
No comments:
Post a Comment