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 16th 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 8th 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 6th 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…..
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