Gyan Goshthi ….07

 

226. Q: How much practice is required for attaining Samyak Darshan?

A: Abhavya jiva can have  so weak raga that he can attain knowledge of 11 Angs. The kshayopasham of 11 Angs of gyan occurs without studying itself, even vibhang gyan is attained and he can see the seven islands oceans directly, even then all that gyan is not means of Samyak Darshan.

227. Q: If the one with knowledge of 11 Angs also does not have Samyak Darshan, then without interest of soul, how does so much gyan get attained?

A: The Kshayopasham of gyan is deed of weak Kashaya , it is not deed of interest of soul. The one who has real interest of soul, in spite of his limited knowledge, the Samyak darshan is attained by the power of interest. For Samyak Darshan it is not required to have kshayopasham of gyan, but interest in own soul is required.

228. Q: There are so many shastras. Out of them which one is specially nimitta form for Samyak Darshan ?

A: When one carries out strong purushartha for observing own nature, then at that time the shastra which is nimitta , is called nimitta. It could be Dravyanuyoga, Karananuyoga, Charananuyoga shastra, all are called nimitta. Prathamanuyoga is also called nimitta for Bodhi Samadhi.

229. Q : When by knowing own soul only Samyak Darshan is attained, then what is the need for knowing the dravya-guna-paryaya of Arahant?

A: It is necessary to know the dravya-guna-paryaya of Arahant. After knowing the complete paryaya of Arahant only, since similar paryaya is not revealed within self, there fore by directing the Drishti upon own dravya the realisation of omniscient nature is experienced. Hence it is told that by knowing the dravya-guna-paryaya of Arahant Samyak Darshan was attained.

230. Q: Why such a giant pillar of Shuddha nature is not seen?

A: Drishti wanders outside then how can it be visible? In the bhava of punya searches for own greatness, but inside the great glorious Prabhu is existent, he does not make attempt  to see him. If he makes effort then surely he would be seen.

231. Q : With the darshan of Jina image the Nidhatti and Nikachit karmas also get destroyed and Samyak Darshan is revealed- this is stated in shri Dhavala Granth. Can Samyak Darshan be generated with the  goal of other dravya?

A: The intent of the lesson in Shri Dhavala Granth is that own Antaratma is of the form of Jina image which is active conscious image. With directing Drishti and goal  upon it the Samyak Darshan gets revealed and Nidhatti and Nichachit karmas get destroyed. Then it is told in upachar sense that with darshan of jina image Samyak darshan is attained and karma was eliminated. Since earlier the goal was upon jina image , hence the upachar is imposed upon the same. Samyak Darshan is attained really with the aim towards self. It cannot be attained with aim towards others- this is reality and that only is acceptable.

232. Q:  The destruction of Mithyatva occurs by facing self only or is there any other means?

A: With recourse to self only Mithyatva is destroyed, this is the only means. Besides this the second means is told in Pravachansar Gatha 86^th that the practice of shastra aiming towards self is another means, by which the Moha gets destroyed.

233. Q: What is the cause for generation of Samyak Darshan?

A: The paryaya of Samyak Darshan has been revealed and it has occurred due to weakness of raga- such is not the case; but if observed minutely then Samyak Darshan is attained due to dravya-guna – it is not so either. The goal, aim and recourse of paryaya of Samyak Darshan is although dravya ; even then that paryaya has manifested independently by its own six order predicates. The paryaya which has to occur at a particular time, it does not need support of nimitta etc., nor does it get produced due to dravya. Brother ! The secret of inner self is like raw mercury which is quite dense, if you can digest it then Moksha is attained.

234. Q: “ The beginning is with the aim of attaining completeness only “ – this is stated by Shrimad Rajchandra Ji. There the aim of completeness should be Trikaali dravya or Keval Gyan paryaya? Kindly clarify.

A: Here the aim of completeness should be taken as Keval Gyan paryaya as the objective. Trikaali dravya is goal form only. Keval gyan is objective of the Sadhak Bhava (means) .

235. Q: Careful practice of the vyavahara charitra as described by Jinvar is cause for attainment of Samyak Darshan or not?

A: It is not cause in the least bit. The cause for attainment of Samyak Darshan is our own Trikaali Atma only. In spite of practicing Vyavahara charitra described by Jinendra carefully and completely, Samyak Darshan cannot be attained.

236. Q: Attaining Praman Gyan with respect to both aspects, and then ignoring the paryaya Drishti, treat Nishchaya Drishti as prime- instead of such efforts if ‘Soul is conscious’ – just this is experienced then in that shraddha Samyak darshan is there or not?

A: No. Other than atheists all faiths believe soul to be consciousness form only. If this shraddha alone is called Samyak darshan then all should attain Samyaktva. The complete and independent form of soul to be  as described by omniscient Veetrag- knowing this and with saintly company, arriving at conclusion of the nature, with such shraddhan, Nishchaya Samyaktva is attained. The jiva accepting omniscient has decided that the jiva in the limited knowledge state period also is completely capable like omniscient Paramatma. The one accepting Completeness has the capability of attaining completeness at every moment. In the indirect gyan the decision of substance having indpedent trikaali indivisible complete nature is taken with the goal of completeness only. Knowing this with Shuddha naya is Nishchaya Samyaktva.

237. Q: Just as there is one dharma that with Kriya Naya the Sadhya (goal) is attained  and there is another dharma that with gyan naya also the Sadhya can be attained ; in the same way Samyak Darshan can be attained with recourse to trikaali dravya and with recourse to dravya along with pure paryaya also Samyak Darshan can be attained- is it so?

A: No. At one time subjects of knowledge form infinite dharmas like Kriya Naya and Gyan Naya etc. exist. But the subject of Samyak Darshan is trikaali dravya from one aspect and from another aspect it is dravya along with paryaya – such dharma is not existent. The subject of Samyak Darshan is only real trikaali Dhruva dravya ( without paryaya) only. With recourse to that only Samyak Darshan is attained, other wise not. 

238. Q: Samyak Darshan is attained by abandoning raga ?

A: Abandoning raga and with interest in swabhava, Samyak Darshan is attained. With Samyak Darshan the differentness of raga is experienced. Raga is not completely given up but knowing raga to be misery form its interest is relinquished.

239. Q: If Mithyatva is not eliminated by consideration of different qualities, then how can Mithyatva be abandoned?

A: By manifesting in the form of Shuddha substance not having raga and Mithyatva at all, the Mithyatva can be eliminated, there is no other way. Brother! The vikalpa of different qualities also is not existent in Shuddha substance. The experience of Shuddha substance does not have requirement of vikalpa of different qualities also. There is no vikalpa in substance and there is no substance in vikalpa also. In this way knowing the differentness of the two, with manifestation tending towards swabhava away from vikalpa leads to removal of Mithyatva. This only is the means for elimination of Mithyatva i.e. Bheda Gyan of Upayoga and ragas etc. only is path for Samyaktva. Hence realisation of infinite glory of blissful conscious nature resulting in its infinite times pleasure should be experienced  rather than vikalpa.

240. Q: What is previous state of the jiva who is going to attain Samyak Darshan for sure?

A: This jiva has attained decision in Savikalpa form of the nature of substance ; but from vikalpa state the Nirvikalpa state is attained; this is not necessary.

241. Q: For focusing the Drishti the thing in front needs to be stationary; but the Drishti keeps changing, how can it be focussed?

A: If the substance in front is stationary then by observing it the Drishti can be stationary. Although the Drishti form paryaya is not stable even then by concentrating upon Dhruva, all other things also are sighted and complete Atma dravya is seen within Drishti. The main thing is that the glory of the wonderful atma substance is not felt within. In spite of being Dravya Lingi Sadhu the glory is not felt within. Behind paryaya the complete Dhruva Maha Prabhu is present – its glory, wonder is realised then only the karya gets done. Soul is abode of infinite- infinite bliss , this should be realised. With realisation the ship moves and crosses the ocean. Thus only the faith of Prabhu-ness of soul only accomplishes the karya.

The one who has disrespected the live Jyoti form consciousness and accepted raga to be own, “I am raga” – believed thus , he has harmed his own Atma. The one which is believed to be beneficial, without accepting that to be belonging to self the benefit cannot be attained. Hence the one believing benefit with raga is corrupted Atma harming himself. He is disrespectful to soul and Mithya Drishti without having sense.

242. Q: Then who is eligible to attain Samyak Darshan?

A: he is eligible but the belief that he is not eligible itself is like a thorn which pricks and prevents attainment.

243. Q: Whether nirvikalpa cannot be attained from Savikalpa?

A: From Savikalpa Nirvikalpa cannot be attained, although it said thus for sure. Since leaving vikalpa only he goes to nirvikalpa , for telling this it is said that from Savikalpa it is attained. In the Rahasya Poorna Chitthi  it is told “ thrill is felt” – i.e. the veerya is happy to enter within self, thus it is told.

244. Q: If by practice of shastras also Samyak Darshan is not attained then what has to be done for Samyak darshan?

A: In reality knowing the soul first with interest is the means for attainment of Samyak Darshan. For right decision of soul, firstly savikalpa decision of seven tattvas is made , practice of shastras is there- the practice of shastras is good – such vikalpa also is there, but with that the real decision is not arrived. So long as vikalpa is there , till then attention is towards  others and with attention towards others, the right decision is not arrived. With attention towards self only the true nirvikalpa decision is arrived. With Savikalpa the Nirvikalpa is arrived , this is said , but savikalpa is not right means for being nirvikalpa. Even then firstly savikalpa is present hence it is said that nirvikalpa is attained from Savikalpa.  

245. Q: Does SamyakDrishti bonds with Ayu in the presence of ashubha bhava?

A: Samyak Drishti has ashubha bhava in 4^th -5^th gunasthana on account of business- pleasures etc. Even then the Samyak Darshan has such greatness that he does not bond with Ayu at the time of Ashubha bhava. It is bonded only at the time of Shubha bhava only. The effect of Samyak Darshan is such that birth-spans do not extend further. Even if rebirths are there then also they are not lowly but swarg etc. form higher births are there.

246. Q: With whose glory the birth-death can be avoided and salvation could be attained,  whether such extraordinary Samyak Darshan could be attained in Pancham kaal?

A: In Pancham Kaal also the Samyak Darshan can be attained within moments. Pancham kaal is not adverse to attainment of Samyak Darshan etc. Attainment of Samyak Darshan is task of braves and not that of cowards. It cannot be done in pancham kaal , it is not possible at present- such beliefs are cowardice. Will do later, will do tomorrow-  this task is not that of such promise makers. Will do today, will do now- this is job for the braves. Soul is blissful, what can pancham kaal do to those who see it directly ?

247. Q: Samyak Darshan of the form of interest in Shuddha atma has been called as Nishchaya Samyak Darshan. Why there are two divisions of that Nishchaya Samyak Darshan as Sarag Samyak darshan and Veetrag Samyak darshan ?

A: For indicating raga existing along with Nishchaya Samyak Darshan, the Nishchaya Samayktva is called as Sarag Samyaktva. There Samyak Darshan is Nishchaya form only, but the Shubha raga present is Vyavahara form. Hence to denote this relationship, it is called Sarag Samyaktva. In house holder state, Tirthankara , Bharat, Sagar etc. Chakri, and Ram, Pandav etc. had Samyak Darshan in Nishchaya form but to denote the Shubha raga prevalent along with it , they are called Sarag Samyak Drishti. Here the prime objective is to give weightage to Veetragata. Hence in spite of Nishchaya Samyaktva it is called as Sarag Samyaktva and it is called as traditional Sadhak (practitioner) of Veetrag Samyaktva. In the Nishchaya Samyak Darshan of the form of interest in shuddhatma there are no divisions of Sarag and Veetrag. The Samyak Darshan is the same but where the statement is from aspect of primacy of stability, there the presence of raga along with samyaktva is called as Sarag Samyaktva and the Sanyami without raga is called Veetrag Samyaktva. Since just as veetrag Samyaktva is there , in the same way Veetrag Samyaktva also manifests Hence  considering the relationship with Veetragata it is called Veetrag Samyak Darshan. 

248. Q: The result of attainment of Gyan is elimination of raga only?

A: Elimination of raga means attainment of Bheda Gyan of soul different from raga by means of experience. In this the karta-ship of raga – ownership of raga is  eliminated , the atma buddhi with raga is abandoned , this only is the elimination of raga.

249. Q: Even stay in Narak is said to be good along with Samyak Darshan, then does the Samyak Drishti enjoy bliss in Narak also?

A: This is told from aspect of Samyak Darshan, even then the misery is in accordance with the extent of Kashaya. The three Kashaya are there, that much misery is there. Even if Muni is roasted in fire , due to lack of three Kashaya he is happy.

250. Q: What is the difference between Samyak Shraddha and experience?

A: Samyak Shraddhan – realisation is paryaya of shraddha guna and the experience is mainly paryaya of charitra guna.

251. Q: What is the weapon to destroy Mithyatva-Asrava Bhava?

A: The trikaali Dhruva Gyayak Swabhava only is the weapon, since with recourse to it the Mithyatva-Asrava bhava is demolished. First of all the duty is to have Drishti of gyayak bhava being different from raga. Without this deed all tapa-vrita etc. are all waste.

252. Q: If some jiva forgoes Upasham Samyaktva and he attains Mithyatva , then does he recall that he had Samyaktva?

A: Yes. After forgoing Samyaktva , for some time he remembers, but after long time he forgets.

253. Q: In gatha 21^st of Darshan Pahud it is told that O Jiva! You accept Samyak darshan with internal bhava. Kindly explain the difference between the internal bhava and external bhava?

A: Attaining manifestation with recourse to internal swabhava is internal bhava ; generating such manifestation in part form is Samyak darshan. Against this the raga bhava of shraddha of nine tattva etc. are not internal bhava , they are external bhava only. The bhava generated with external goal are all external bhavas. The manifestations of punya-pap are not part of consciousness, but they are parts of Karmana. Vyavahara Samyak darshan is also Karmana part. Without consciousness, on account of relation with karma the bhavas which are generated, they are all external bhavas, not internal bhava. With that Samyak darshan does not get generated. Abandoning the spirit of oneness with activities of corporeal and external bhavas i.e. abandoning the atma-buddhi in other bhavas and taking recourse to only atma-swabhava only is internal bhava. That alone is benedictory.

254. Q: When Jiva understands  despicable-venerable properly , at that time forgoing despicable accepting venerable, i.e. along with true shraddha the complete charitra should also be there, but that does not happen ; hence we believe that when this jiva relinquishing ragas etc. accepts Charitra then only the right shraddha is attained- what is wrong with such belief?

A: The task of Samyak Darshan is believing the complete Atma Swabhava only ; acceptance- renunciation of ragas etc. is not task of Samyak Darshan. That is the responsibility of Charitra. The task of right Shraddha is to realise the venerable in venerable form and despicable in despicable form; the adoption of venerable and abandonment of despicable is job of Charitra, not that of shraddha. In spite of having kingdom and presence of raga, the Bharat Chakravarty , Raja Shrenik, Ramchandraji and Sitaji etc. were Samyak Drishti . After attainment of Samyak Darshan Vritas are a must and Tyag also is a must – such rule is not there. Yes, this is definite – after attainment of Samyak Darshan the opposite intent  i.e. Mithya Belief must surely be abandoned.

255. Q: Samyak Drishti takes birth from swarga, then in the womb of the mother for nine months the nirvikalpa upayoga is experienced or not?

A: This is in mind but no shastra proof is seen. Thoughts are several but support from shastra should be available.

256. Q: Whether Samyak Darshan is attained in Mati gyan and Shruta Gyan?

A: Samyak Darshan is attained after MatiGyan even then the experience of bliss is not there at the time of MatiGyan. In Shruta Gyan the bliss is experienced, i.e. in shruta gyan the bliss of Samyak darshan is attained, even then it is said that Samyak Darshan is attained in shruta gyan after Matigyan.

257. Q:  In what way there is Mithyatva in the thoughts of divisions of dravya-guna-paryaya?

A: Consideration of divisions is not Mithyatva. Such Bheda consideration occurs to Samyak Drishti also ; but believing the raga form vikalpa in the consideration of bheda to be means for benefit and getting stopped there with spirit of oneness is Mithyatva. Without the spirit of oneness the consideration of Bheda alone is not Mithyatva, that is raga of instability.

258. Q:  SamyakDrishti contemplates of the Shuddha Atma in the upayoga, is that Shuddha Upayoga?

A: No. Consideration of Shuddha Atma is not Shuddha Upayoga. Those are raga mixed thoughts. Nirvikalpa Upayoga form manifestation with concentration in Shuddha Atma is Shuddha Upayoga. Where the differences of gyan-gyeya-gyata are eliminated and single undifferentiated Chaitanya ball is experienced , that is Shuddha Upayoga.

259. Q: If interest in Atma is there but Samyak Darshan is not attained now , then would it occur in next birth?

A: If the real interest in Atma is there and then Samyak Darshan is attained and surely attained. If real interest and goal is there and Samyak Darshan is not attained- this cannot happen in all three kaals.  Veerya should not have weakness. Veerya should have enthusiasm and should be free of doubts. Deed shall be done- such decisions should be taken.

260. Q: Firstly the Ashubha raga has to be eliminated and engage in Shubha raga then Shuddha bhava would be attained – is it like this?

A: Such order is not there at all.  Firstly Samyak Darshan is revealed, later Shubha raga cannot be avoided totally hence subduing ashubha raga the Shubha raga is experienced. Such is the sequence of Sadhak (practitioner).

261. Q: What should Agyani do?

A: Agyani should firstly acquire right knowledge of the nature of thing and then experience the soul. This is the right means for attainment of Samyak darshan. The Kriya Kand activities of Shubha raga are not the real means.

262. Q: Experiencing and realisation of Gyan-nature beyond the considerations of Nayas is Samyak Darshan- such procedure for Samyak Darshan you have told, but how to bring into practice? How to migrate from vikalpa into nirvikalpa? Please explain.

A: If the procedure is understood properly then the manifestation cannot avoid the transformation. The nature of vikalpa and swabhava are different. With such realisation, the manifestation giving up vikalpa, becomes one with swabhava. The time of knowing the procedure in right way and the time of transformation of manifestation is one and the same. After knowing the procedure one does not need to be trained that you do this way. The procedure known, the gyan inclines inwards by the same procedure. The gyan knowing the procedure of Samyaktva does not immerse in raga , he immerses in swabhava only. Such gyan only knows the right procedure. The gyan remaining immersed in raga does not know the right procedure of Samyaktva.

263.  Q: The destruction of bondage occurs with Nishchaya Samyak Darshan or Vyavahara Samyak Darshan?

A: The one to whom the Nishchaya Samyak Darshan has been revealed , for that jiva, in spite of transgression in the Vyavahara Samyak Darshan , such fault is not cause for bandh of darshan moha ; since in the presence of Nishchaya Samyak Darshan the Mithyatva related bondage does not accrue. Some jiva who has Vyavahara Samyak Darshan properly and he does not allow least bit of transgression in it, but if he does not have Nishchaya Samyak darshan, then the Mithyatva or bandh of Moha shall definitely accrue. Vyavahara Samyak Darshan is incapable of avoiding Mithyatva. Only Nishchaya Samyak Darshan alone can prevent bandh of Mithyatva. Hence the Siddhant is that with Nishchaya only bandh can be destroyed and not with Vyavahara.

264. Q: For manifesting within soul, what should be done first?

A: Firstly with right company the true nature of substance should be listened. Where the truth has not been heard, there  how the truth can be accepted? Where there is no acceptance, there is no knowledge ; without knowledge there is no interest , and without interest there is no manifestation. The one interested in soul should first listen, accept and know. Then only the subject of internal manifestation occurs.

265. Q: The Atma Khyati is called Samyak Darshan – Atma Prasiddhi- Atmanubhava. What does it mean?

A: The triakaali Atma Swabhava was famous only , it was not blocked anywhere, But in the state of self  it was not realised  and now with its realisation, in the state of self the Bhagwan Atma became famous. With revelation of pure state, without differentiation of dravya-paryaya the ‘soul only was famous’ – this is said. In the experience there is no differentiation of dravya-paryaya. Abandoning the thoughts mixed with raga the gyan became focused in gyan only- this only is called Atma Khyati. That AtmaKhyati only is called Samyak Darshan. Although Atma Khyati is paryaya of gyan , but along with it Samyak darshan is sure to be there, hence Atma Khyati itself is called as Samyak Darshan.

266. Q: When recourse to self is taken then Samyak Darshan is revealed or when Samyak Darshan occurs, then recourse to self is revealed?

A: The paryaya which has taken recourse to self, that only is Samyak darshan ; hence there is no difference of before or later. The paryaya which has descended into own recourse that only is Samyak darshan. The paryaya of recourse to self and Samyak Darshan are not different. Trikaali swabhava dependent only is Moksha Marga.

Continued…..

Gyan Goshthi …06

 

187. Q: While carrying out Bheda Gyan what should be prime? Other or paryaya or gyeya – with whom bheda gyan should be carried out?

A: All  are one. While practicing bheda gyan all thoughts may come but the emphasis should be within.

188. Q:  Agyani interested jiva makes effort for bheda gyan of swabhava and vibhava, but without knowing swabhava, how to separate swabhava from vibhava?

A: If the interested jiva had seen the swabhava of jiva beforehand then the question of doing bheda gyan does not arise. Interested jiva firstly decides with  inference that the bhava of inclining towards others is vibhava , in that vibhava perturbation is there – misery is there and the bhava of inner orientation is peaceful blissful. In this way he decides with inference in beginning.

189. Q: What is the essence of dharma?

A: Soul is replete with own swabhava capability and I am totally different from others- knowing such difference of self and others with the experience of own dravya soul attains Shuddha state- this is essence of dharma.

190. Q: With gyan directed towards others the soul does not get to be known and the eternal Mithya Drishti does not have gyan directed towards self , then what is the means ? Please explain.

A: Being different from raga is the means . Call the chisel of intellect as the means or the experience as the means – this is the only means.

191. Q: The sookshma joint of raga and soul is not visible , other thoughts keep coming then how do we strike with the chisel of intellect?

A: Himself engages in conrtrary purushartha , hence other thoughts are present. With purushartha if the Upayoga is directed towards swabhava in sookshma sense then the joint of soul and bandh would surely be noticed and both can be separated.

192. Q: What is the means for separating the soul and bandh ?

A: In separating soul and bandh only Pragya (intellect) is the means. Incline towards own swabhava different from raga, concentrate and immerse- these are the only means. For separating with raga there is no means other than gyan.

193. Q: Soul cannot do anything for others, cannot write, speak- thus gyani knows , even then I should write and I should tell- why such vikalpa keeps generating? The bhava of plucking flower in the sky or killing son of barren woman is not entertained by gyani-agyani both  since he is non existent, then why does he entertain vikalpa of these impossible deeds?

A: Inside the gyani the bheda gyan of gyan and raga is existent. He does not have spirit of doing raga also, then how can he have buddhi of doing activities of body, writing etc. ? Without experiencing the difference of gyan and raga , how is the mind of gyani working – this agyani cannot realise. Hence firstly gyan swabhava and ragas etc. should be known differently by bheda gyan. After knowing that ‘ why gyani entertains vikalpa of writing’ – this question does not arise. The Drishti of gyani has shifted from raga and others, hence in the small raga of instability he does not have such feeling of  doing something. In reality he does not have such bhavana that “ I should do”. He has only “ I know” such bhavana. The vikalpa of raga is generated with recourse to others. In the raga dependent upon others  the vikalpa of writing etc are generated, but at that time gyan does not have such belief that I can speak or write. It establishes that raga is not nature of soul. The gyan of gyani and vikalpa are different.

 194. Q: How long the spirit of Bheda gyan should continue? 

A: So long as gyan does not become stationary in gyan. Till then in uninterrupted form accept BhedaGyan . Practicing the Bhavana of shuddhatma different from others, with the stationing of gyan within gyan only, by separating with ragas etc. the Samyak Gyan is attained. Subsequently also with the practice of continuous bhavana of shuddhatma different from others, the Keval Gyan is attained. Hence till attainment of Keval Gyan the spirit of  Bheda Gyan should be practiced in uninterrupted form. Do not think the bhavana of Bheda Gyan to be raga form , but treat it as experience of shuddhatma form.

195. Q: On one hand it is said  that the enjoyments of gyani are means for Nirjara and on the other hand it is told that the aiming towards shastra being Shubha raga is means for bandh. Now question is that when the goal of shastra itself being Shubha raga is cause for bandh then how can the enjoyment form ashubha raga be cause for Nirjara?

A: To inform the inconceivable glory of the gyan of gyani the enjoyment has been called as means for Nirjara, not for condoning enjoyments. In Samaysar in one place it is told that O Gyani! You enjoy the enjoyments of  other dravya – saying so the Acharya Deva is not inspiring for enjoying enjoyments, rather the meaning of his statement is that this jiva would not accrue any bandh due to other dravya , In the shastra, depending upon the context and the intent of the statement , its meaning should be understood.

196.Q: The Sanyam Labdhi Sthan has been called as manifestation of pudgala , then it should be taken as Sarag Sanyam or Veetrag Sanyam?

A: Sanyam is not Sarag form. Veetrag Sanyam is Shuddha paryaya form. But there are two divisions and by aiming towards them the raga is generated hence it is called as manifestation of pudgala.  The form of jiva is singular indivisible ; by dividing them the manifestations of Jiva Sthan, Margana Sthan, Guna Sthan are all creations of pudgala , not that of jiva – know this for sure.

197. Q: How deep the Upayoga should be directed inwards to attain Darshan of soul- attainment of soul?

A: The upayoga which tends to go out has to be taken in within self. Taking the upayoga within self only is called taking it inside. With the directing of upayoga within self only the Darshan of soul is attained.

198. Q: Whether it is impossible to attain Bheda Gyan of soul and raga?

A: No, no. Although the joint of soul and raga is quite fine and extremely difficult but not impossible. By making Gyan Upayoga extremely fine it can be noticed by the soul. The manifestations of Five Mahavritas or the manifestations of weakness of Kashaya of Shukla Leshya form are not very fine or very difficult but the soul is extremely sookshma , hence the upayoga has to be made extremely sookshma for experiencing the soul.

199. Q: Shrimad Rajchandra ji has told that observe the own dravya as different from other dravya. Kindly explain it in detail.

A: The body-mind-speech and wife-children etc. being other dravya are different only; but Deva-Shastra-Guru also are other dravya hence different from soul – notice this. One dravya cannot do anything of other dravya since the nature of each dravya is magnificent. One dust particle cannot do the task of other dust particle at all. The wooden stick is not raised by hand or the letters cannot be written by pen, since one dravya is different from other dravya. In observing the own dravya and other dravya as different only  is the Prabhuta of dravya.

200. Q: What have the Gyanis told in shastra for becoming Paramatma?

A: In the essence of all shastras, the Gyanis have told to identify the Gyan Anand Chaitanya Ratna only as different from  others and corruption. Based upon earlier destiny the separation and conjunctions are not Chaitanya and that destiny is also not soul. The bhava due to which destiny was bonded, that bhava also is not soul. Different from body etc. form  conjunctions – if the Chaitanya form Bhagwan Atma is realised then one gets to be Paramatma and then he does not return back to the world.

201. Q: Soul is merely knower- this you told. Now what is there to do here ?

A: O Brother! There is large amount to be done. The aim which directs towards body etc. other dravya , knower of such aim – such own atma , for knowing that atma the upayoga has to be engaged.  In knowing the atma infinite purushartha is required.

202. Q: The other substances are not cause for bandh then why their company is prohibited ?

A: Although the  cause for bandh are the manifestation of jiva only, not the external object; even then for renouncing the Adhyavasan attained with recourse to external object,  the external object is prohibited. Without recourse to external object the Adhyavasan do not occur hence to prevent Adhyavasan the company of external object is negated, its goal is abandoned.

203. Q: What is own dravya and what is other dravya? Which one the Moksharthi jiva  accept.

A: Explicitly external and differently appearing wife, son, wealth, house etc. and body occupying the same space and eight karmas are other dravyas only; besides these the vikalpas generated pertaining to jiva-ajiva seven tattvas are also others, and the Shuddha Abheda soul form beyond vikalpas of seven tattvas only is own dravya.  That is the only jiva which needs to be accepted. With acceptance of Shuddha jiva the Shuddha bhava is generated. Acceptance means – having shraddha of that Shuddha jiva , having its gyan and being immersed in same.

204. Q: He is his own gyeya, gyan and gyata (knower) , then other six dravya gyeya and himself is their gyata ; then why abandoning this gyeya-gyayak relationship is told as impossible.

A: Six dravya are gyeya and himself is their Gyata. This Gyeya-Gyayak relation is said to be impossible to abandon  since here nimitta-naimittik relation is described. Actually living within his own self, he is himself gyeya, gyan and gyata- thus Nishchaya is told and aim towards others has been discarded.

205. Q: Whether gyeya-gyayak related delusion is also there in Jiva?

A: Yes. Pudgala etc. six dravyas as gyeya different from jiva and soul is their gyayak- this is definitely not so. Oh! Raga as gyeya and soul as their gyayak – this is also not so. There is no benefit from other dravyas ; but other dravya as gyeya and you as their gyata- this too is not definitely so. “ I am knowing natured and I am only knowable, I  only know myself ,the thing in my existence only is own gyeya.” – such is the reality with which the aim towards others has been removed.

206. Q: “ The fault free relationship  of gyeya-gyayak occurs to Dharmatma.” Please explain.

A: Body-mind-speech are other substances , they do not have any relation with me ; hence ‘their favourable activity is alright and unfavourable activity is not alright ‘ – such partisanship I do not have. Chaitanya Jyoti only is my nature – in this way firstly the own nature should be identified. Gyani knows that I am gyata and these body etc. other substances are my gyeya. I am gyata and these are gyeya- besides this, there is not other relationship between us . Just as mother cannot have any other relation with son even in dreams ; in the same way I am Chaitanya idol form soul Gyayak and all other substances are my gyeya. Besides this fault free relationship of gyeya-gyayak, I do  not  have any other relation with other dravya even in dreams. I have only relation of knowing them.

Just as in darkness some person believed some other person to be his own wife by mistake and with bhava of lust he went near her; with sudden  illumination he realised that it is my mother, immediately his attitude changes – oh! This is my mother. With identification of mother the tendency of perversion changed and pure relationship was enlightened. In the same way in agyan state, believing other substance to be own he used to imagine favourable-unfavourableness and with bhava of karta-enjoyer he used to manifest in perverted form. Now with illumination of gyan he realised that Oh! I am gyayak natured. These substances have gyeya nature- with knowledge of such fault free nature of gyeya-gyayak , the perverted bhava is destroyed and pure gyayak bhava  is revealed of the dharmi. In spite of presence of raga-dwesha due to instability the interest of dharmi has tuned around that I am Chaitanya form knower of all, I do  not have any other relation with other substances other than that of gyeya-gyayak.

207. Q: Prabhu! I am patient sick with the worldly disease. To eliminate this sickness I have come to you as  you are the doctor. Kindly tell some infallible remedy.

A: There is no patient. I am patient- give up this belief itself. My Chaitanya nature is trikaal disease free Paramatma natured only.

                                                5. Samyak Darshan

208. Q:  What is the characteristics of Samyaktva within the soul?

A: The real bheda Gyan of self-others occurs along with Samyaktva only and both these paryayas are generated with support of own dravya only , hence Bheda Gyan is characteristics of Samyaktva in the soul. From aspect of differentiation of guna the soul based characteristics of Samyaktva is Nirvikalpa experience and the non soul based characteristics  of Samyaktva is Bheda Gyan – this too is told. But nirvikalpa experience is not called as characteristics of Samyaktva since it does not always remain. Although it is sure that at the time of generation of Samyaktva the nirvikalpa experience is definitely attained. Hence that can be called characteristics of generation of Samyaktva.

The experience does indicate  the presence of Samyaktva for sure, but even when the experience is not there, at that time also the Samyaktvi has existence of Samyaktva surely; hence the experience cannot be called as characteristics of Samyaktva.  The characteristics should be such that it should always identify the goal and where characteristics is absent the goal is also absent.

209.  Q: Experience can be called as characteristics of Samyak Darshan or not?

A: In reality the experience is paryaya of gyan . The true characteristics is the realisation only. The realisation of soul – this shraddhan is the characteristics of Samyak Darshan.

210. Q: For attaining Samyak Darshan what type of eligibility should be there?

A: Paryaya identifies the dravya, that is the eligibility of Samyak Darshan. As such the Vyavahara eligibility is described in several ways. The true eligibility is when the Drishti identifies the dravya and experiences the self.

211. Q: What is the Vyavahara suitability of the one attaining Samyak darshan?

A: Samyak Darshan is not attained by nimitta or raga, nor with recourse to paryaya. By entering within self, Samyak darshan is attained and not by any other way. Such strong faith-knowledge is the suitability for Samyak darshan.

212. Q: What is the characteristics of special suitability for attaining Samyak Darshan?

A: The one who has real desire within self for benefaction of own soul, strong restlessness to attain the soul , who has necessity and  agitation within ; he would carry out his work without stopping any where.

213. Q: For not attaining Samyak Darshan the mistake  is that of Bhava Gyan of Agam Gyan?

A: It is own mistake. The jiva instead of inclining towards self, engages towards others- this is the mistake. The existent shakti has been made non existent, i.e. available shakti has been treated as non-available, not realising the presence of own Trikaali shakti- this is the mistake. If the existence of trikaali existent shakti is accepted – realised, then the mistake can be overcome.

214. Q: Contemplation of Tattva is only nimitta for attainment of Samyak Darshan. What is the real means?

A: The real means is the soul within. With the force of Drishti within and “ I am completely Paramatma only” – with such belief with conviction and if the Drishti immerses inwards then Samyak Darshan is attained. Prior to that the contemplation of Tattva is carried out , and giving up its interests he enters within , then such thoughts are called nimitta.

215. Q: Knowing nine tattvas is Samyak Darshan or knowing Shuddha Jiva?

A: By knowing nine tattvas properly, the knowledge of Shuddha jiva is included in it. Then the one who knows Shuddha jiva, he surely has knowledge of nine tattvas also. In this way call the knowledge of nine tattvas as Samyaktva or knowledge of Shuddha jivas as Samyaktva – both are the same. ( Gyan implies that the realisation with gyan is Samyak darshan.) In this the important thing  it that at the moment of experience of attainment of Samyaktva the aim is not upon the nine tattvas and ‘this is me’ – such nirvikalpa realisation and  its goal is only Shuddha atma.

216. Q: What is the procedure for attainment of Samyak Darshan?

A: “ Soul is not karta of others as well as raga, and I am different gyayak self only’ – such realisation within only is the procedure for attainment of Samyak darshan. The time has come when the soul should be separated from raga. Losing the opportunity is not wise.

217. Q: Trikaali Dhruva dravya is realised in Drishti- when can it be said? Does the dravya also get experienced?

A: With the Drishti upon Chaitanya trikaali Dhruva Bhagwan atma dravya, as a rule the experience of bliss is felt in paryaya. This paryaya only has been called as soul in 20^th Bol of Alingrahan. With Drishti upon trikaali Dhruva Bhagwan the experience of bliss only is called as Dravya Drishti. If the bliss is not felt then the Drishti did not go towards dravya at all. The one whose Drishti goes towards Dravya, to him the eternal raga experience would be supressed and bliss would be experienced in paryaya. In such case his Drishti is upon dravya , even so the dravya is not experienced since the paryaya does not touch the dravya. With acceptance of Prabhu in the paryaya of Prabhu, in that paryaya the knowledge of Prabhu is attained. But in paryaya the Prabhu- dravya is not experienced. If dravya is experienced then dravya would be destroyed, but dravya remains in trikaal hence it is not felt in paryaya . In other words the paryaya does not touch the Samanya Dravya- this is told.

218. Q: Samyak darshan and soul are differentiated form or undifferentiated form?

A: The Samyak darshan etc. pure paryaya and soul are undifferentiated. The raga and soul are differentiated by nature , but Samyak darshan and Shuddha atma are undifferentiated. The manifestation has occurred by being abheda with swabhava. Soul himself in abheda form has manifested in such manifestation form – in that there is no bheda. Vyavahara Samyak darshan is vikalpa form only, that is not abheda with soul.

219. Q: In the subject of Drishti whether present paryaya is included or not?

A: In the subject of Drishti only  Dhruva dravya is included. Paryaya makes dravya as subject but it does not get included in the Dhruva, since that is making it as subject. The subject and the one making subject are different.

220. Q: Who is taken recourse to in Dravya Drishti?

A: Dravya Drishti takes recourse to Shuddha inner tattva only. The pure paryaya of Samyak Darshan-Gyan-Charitra also is external tattva , its recourse is not there in Dravya Drishti. Samvar-Nirjara-Moksha is also paryaya , hence being destructible , it is external tattva and its recourse is not there in dravya Drishti. Mind-body-speech, family or Deva-Shastra-Guru – these being other dravya are also external tattvas and the manifestations of compassion-charity-vrita etc. are also being corruption form are external tattvas only. In fact, here the manifestation of Shuddha pure paryaya form Samyak Darshan-Gyan-Charitra also being momentary Anitya and having duration of one samaya are external tattva from aspect of Dhruva inner tattva. Hence even their recourse is not worthwhile.

221. Q: What is the subject of Samyak Darshan?

A: In the 13^th Gatha of Samaysar it has been said that the real one form samanya Dhruva existent in continuity form in nine tattvas form paryayas is the subject of Samyak darshan. In Pancha Dhyayi also it has been told that in differentiated form nine tattvas the existent Dhruva form i.e samanya form only is the form of Shuddha real jiva. In this way informing Shuddha jiva to be different from differentiated form nine tattvas, it is described as subject of Samyak Darshan i.e.  the goal form.

The shraddha paryaya of Jiva is inclined towards the objective form samanya Dhruva dravya nature and then only Samyak darshan and nirvikalpa own experience is attained. At that time the manifestations (paryaya) of Darshan-Gyan-charitra etc. all qualities incline towards swabhava ; only those of shraddha- gyan incline – it is not so. There all the manifestations manifest in that form in concentrated manner.

222. Q: What is the objection in accepting subject of Drishti as pure paryaya along with Dhruva Swabhava in undifferentiated manner?

A: Accepting subject of Drishti as pure paryaya one with Dhruva Swabahva – such believer is Mithya Drishti similar to those who believe that with Vyavahara one can attain Nishchaya. His emphasis is upon paryaya and not upon Dhruva swabhava.

In the subject of Samyak Darshan including pure paryaya along with dravya becomes subject of Praman instead of that of Nishchaya naya and Praman itself is subject of Sadbhoot Vyavahara naya. The subject of Nishchaya naya is indivisible singular dravya and not like Praman which accepts both parts. If paryaya is included with dravya then the subject of Nishchaya naya which is Trikaali Samanaya , that does not remain, instead it becomes subject of Praman which is mistake of Drishti, being contrary.

Anitya knows Nitya; paryaya knows dravya; paryaya form Vyavahara knows Nishchaya form Dhruva dravya ; Bheda knows Abheda dravya ; paryaya is knower and Trikaali Dhruva dravya is subject of paryaya. If dravya is included with pure paryaya and told to be subject of Nishchaya naya then the paryaya knowing the subject does not remain. Hence when paryaya is different from dravya as knower of subject, then only knower and known two bhavas can be established; without it the disorganisation prevails.

The paryaya of shruta gyan is Praman Gyan. Praman gyan being paryaya itself is Vyavahara. Veetragi paryaya itself is vyavahara ; but since it has taken recourse to trikaali dravya form Nishchaya, that pure paryaya  has been   called as Nishchaya naya; but being paryaya it is Vyavahara only.

The meaning of Shastra is Veetragata. Abandoning the goal of others, raga and paryaya, with the goal of Trikaali dravya veetragata is attained. If in the trikaali dravya form objective the paryaya is included then it is not the same thing.

223. Q: Does it have support in Shastra?

A: In the teeka of 49^th gatha of Samaysar , the pure paryaya has been described as different from Samanya Dhruva Dravya and it is told that  in spite of explicit and inexplicit being experienced as one in mixed form, it does not touch the explicit nature , hence it is inexplicit. Here “ inexplicit” adjective represents Trikaali Dhruva dravya. With its recourse the pure paryaya gets revealed , even then the trikaali Dhruva dravya does not touch the explicit such pure paryaya. From this aspect the pure paryaya has been declared as different from trikaali Dhruva dravya.

In Pravachansar in 172^nd gatha’s Alingrahan 18^th Bol it it told that in spite of having infinite gunas in soul,  the soul does not touch the differentiation of those gunas, since by aiming at differentiation of gunas, it results in vikalpas and nirvikalpa state cannot be attained. Taking aim of singular form undifferentiated Samanya Dhruva Dravya from aspect of Shuddha Nishchaya naya , the vikalpa is eliminated and Nirvikalpa state is attained. Hence it is told that soul does not touch the differentiation of gunas. Further in 19^th Bol the soul does not touch the differentiation of paryaya i.e. just as Dhruva has gunas but it does not  touch their differentiations ; in the same way Dhruva has paryayas and it does not touch them- this is not said , but paryaya is different from Dhruva Samanya – such differentiation of paryaya is not touched by soul. By saying so , it is told that  in the subject of Nishchaya naya only Samanya Dravya is included.

224. Q: Samyak Darshan is not attained hence should it be treated as due to weakness of purushartha?

A: No. The Samyak darshan is blocked due to contraposition and the weakness of purushartha blocks charitra – not accepting this and believing weakness of purushartha to be cause for non attainment of Samyaktva- this is like minimising the great flaw like mountain to be small like sesame seed. The one who believes that weakness of purushartha is the cause for blockage of Samyak Darshan, he cannot over come the flaw of mountain like wrong belief.

225. Q: In samaysar it has been told to take recourse to Shuddha naya, but Shuddha naya is part of gyan, it is paryaya , whether Samyak darshan can be attained with recourse to paryaya?

A: When can it be  called as recourse to Shuddha naya ? The one who is stuck with the divisions  of parts and taking recourse to them, he does not have Shuddha naya at all. The one who has oneness with trikaali dravya by knowing the part of gyan within self, he only has Shuddha naya. When such undifferentiated Drishti is used then it is called taking recourse to Shuddha naya. “Recourse to Shuddha naya”- in saying so in that also the oneness of dravya-paryaya only is the subject . With manifestation directed towards own inner self being one with dravya , the experience attained- that is called as recourse to Shuddha naya. In that the difference of dravya-paryaya is not recourse. Although Shuddha naya is part of gyan , paryaya ; but that Shuddha naya is one with internal real swabhava, i.e. the naya and subject of naya are not different. When gyan paryaya bends inwards became one with Shuddha dravya , then only shuddha naya is nirvikalpa. Such Shuddha naya is like Alum . Just as in dirty water by putting Alum it becomes pure, in the same way the experience of shuddhatma different from karma is attained by Shuddha naya. With experience of real swabhava with Shuddha naya, the bheda gyan of soul and karma is attained.

Continued…..

Gyan Goshthi….05

 

                                                4. Bheda Vigyan ( Differentiating knowledge)

155. Q : In Ishtopadesha it is told that knowing jiva and body as different is the essence of 12 Angs – what does it mean ?

A: Knowing Jiva and body - pudgala as different i.e. corruption is also different from the nature of soul, this is also implicit here. Knowing and experiencing the nature of soul to be different from pudgala and corruption – this only is essence of 12 Angs. In Dwadashang it has been told to experience the soul.

156. Q: What is the meaning of differentiating knowledge?

A: Soul is Upayoga form and different from ragas etc. form other bhavas- in this way knowing the Upayoga and Ragas etc. to be completely different , the manifestation of gyan in the form of oneness with Upayoga and differentness with ragas is Bheda Gyan.

157. Q: What does BhedaGyani do?

A: BhedaGyani Dharmatma with the power of his BhedaGyan immerses in own glory. He does not manifest in raga form in the least and remains in gyan form.

158. Q: The way the Gyani sees the body to be different, do the ragas etc. appear differently?

A: The ragas etc. appear to be different like body only  to the Gyani, they are quite different.

159. Q: Body is told to be different from soul,  this is alright and acceptable ; but raga is different from soul, this is difficult to swallow?

A: Once entered within consciousness i.e. he became witness to Punya-Pap Bhavas , since then he is different from bhavas, different from kaal and different from kshetra also; the substance is different only, soul is only mass of knowledge and consciousness.

160. Q: The imagination of sukh, dukh is seen to happen in Jiva, even then in Samaysar that imagination is called as the manifestation of pudgala dravya ?

A: Sukh, Dukh, happiness-sorrow etc. happen in paryaya of jiva , but to whom Dravya Drishti has appeared – the Drishti of such Gyani jiva is directed upon the dravya and his Drishti is upon the bliss of soul. Hence how can that jiva feel/enjoy  the imagination of sukh-dukh? Hence the raga manifestation of sukh-dukh of gyani is called as manifestation of pudgala. In the beginning, middle and end of the manifestations of these sukh-dukh the pudgala dravya only is pervasive and accepts it; the Bhagwan atma does not accept or enjoy it. The nature of soul is Gyayak and enjoying sukh-dukh  of imagination  is not his nature. The paryaya has imagination of sukh-dukh but the gyani with vision is not its karta-bhokta.

161. Q: Dharmatma does not manifest in raga form- what does it mean? He does have raga ?

A: In spite of having raga, he does not have spirit of oneness with  raga i.e. he does not manifest in oneness form of soul with raga, but he manifests as different from raga.

162. Q: The Dharmatma remains Gyan form- what does it mean?

A: The BhedaGyani Dharmatma knows under all contexts that he is Gyan natured only.  In spite of being surrounded by miseries he does not forgo the shraddha of gyan swabhava. In this way in all situations experiencing his conscious nature only the dharmatma remains gyan form only.

163. Q : The Dharmatma remains gyan form only and does not become raga form at all- with which strength ?

A: This is the power of Bhed-Vigyan only. The Bhed-Vigyan has such strength that it keeps gyan as gyan form only, it does not permit least bit of contrariety , nor does it allow  ragas etc. form bhavas to enter within. In this way the power of Bhed-Vigyan does not permit the gyan and raga to become one together and keeps them separate only; hence the BhedGyani Dharmatma  remains gyan form and does not become raga form.

164. Q: Why the bhavas of corruption are called as different from soul, since they occur within the soul only?

A: In the state of soul, the raga dwesha form bhavas of corruption occur, they are not pudgala and do not occur in ajiva also. Although they are non-pudgala and occur in the being of the soul; even then from aspect of Dravya Drishti they are called as different from soul ; since with respect to pure nature of soul , the bhavas of corruption are different; hence they are other substance. Those bhavas of corruption do not occur with recourse to  Shuddha atma, but occur with the goal of corporeal. The Drishti of Dharmatma is upon the pure nature of soul and in that nature the bhavas of corruption do not generate. Hence dharmi is not their karta. Therefore they are called as corporeal pudgala manifestations being different substance   from soul. Those manifestations do not occur in pudgala nor do karmas generate them , they occur in paryaya of soul , even then to avoid paryaya buddhi and direct attention towards Shuddha dravya they are called as different from soul. But they can be called as different by him only who has attained Drishti of Shuddha Atma. Agyani does not have knowledge of corruption and differentness of soul nature at all, hence believing both to be same he becomes karta of corruption. That corruption is not different from his soul.

165. Q: In spite of existence of raga-dwesha in soul “ I am not those raga-dwesha” – how to accept it at that time ? With the presence of raga-dwesha at that time only, how can the shraddha of gyan swabhava be there without having raga-dwesha?

A: Raga-Dwesha are in paryaya only, at that time ignoring the paryaya Drishti if observed from aspect of swabhava Drishti then the nature of soul is free of raga only. In spite of having raga the Shuddha Atma is free of raga only.  The presence of raga-dwesha is corrupted manifestation of Charitra guna. Accepting Shuddha Atma  is pure manifestation of shraddha guna and knowing Shuddha Atma is pure manifestation of Gyan guna. In this way the manifestation of each guna functions differently.

In the manifestation of charitra, in spite of corrupted state, the manifestations of shraddha-gyan gunas do not engage in them and proceeds towards trikaali Shuddha swabhava ; the paryaya of shraddha accepts completely pure Shuddha atma without corruption as its goal and the paryaya of gyan also negating the corruption of charitra aims towards swabhava i.e. that also engaged in corruption free Shuddha atma.

In this way in spite of raga-dwesha being there in paryaya of charitra, the shraddha and gyan with the goal of own self can have shraddha and gyan of  Shuddha atma.

166. Q: The soul and others do not have relationship- what is the purpose of understanding it?

A: There is no relation with others i.e. the corruption caused with aim towards others is not my nature- in this way relinquishing the relation with others and leaving the goal of paryaya also, direct Drishti towards swabhava without differentiation- this is the objective.

167. Q: Raga should be described as belonging to Jiva or pudgala?

A: Raga is carried out by jiva in his paryaya by own self hence from  aspect of paryaya Drishti it belongs to Jiva. From aspect of Drvaya Drishti the Jiva swabhava does not have raga, hence the raga does not belong to jiva and since it occurs with the attention towards pudgala hence it belongs to pudgala.

168. Q: Tie it up with one stake only ?

A: The stake is strong depending upon which aspect it is being described. If raga is absolutely considered as belonging to others then it would never be eliminated. Hence ragas are carried out by own fault within self and not due to karmas; with such decision  then for directing attention towards swabhava the raga is not my nature and it is imposed bhava – this is told. Here raga is called as karma generated and attention is  directed towards swabhava.

169. Q: In Samaysar Gatha 6^th it is told as ‘Shuddha’ being worshiped as different from bhavas of all other dravyas. Here why it was not called as worshipped as different from corruption ?

A: By worshiping as different from bhavas of other dravyas the attention is directed away from corruption and paryaya also and directed towards own dravya.

170. Q: Soul is not Pramatta-Apramatta ; what does it mean?

A: Atma is not Shubha-Ashubha form. If it is Shubha-ashubha form then it would be Pramatta-Apramatta, but Shuddha atma does not manifest in Shubha ashubha form hence it does not manifest in Pramatta Apramatta form also. Apramatta is from 7^th gunasthana to 13^th ; soul is not that paryaya form. Soul is one gyayak natured only. It does not manifest in Shubha-ashubha form hence it does not manifest in Pramatta form. If it were Pramatta form then by its negation it would be Apramatta form. The soul does not manifest in divisions of Pramatta-Apramatta form. It is one Gyayak Bhava form only.

171. Q: Raga-Dwesha is called as paryaya of jiva and the same is called as definite manifestation of pudgala . Then what do we decide?

A: Raga-dwesha essentially is manifestation of jiva but since it occurs with attention towards pudgala and since it does not belong to jiva nature and to direct attention towards Swabhava it is called as that of pudgala. Being dependent upon nimitta this bhava is called as belonging to nimitta i.e. pudgala.

172. Q: In the first stage the interested jiva should believe the raga-dwesha bhavas to be that of self or that of pudgala?

A: The ragas etc. bhavas are caused by own fault in self – thus knowing he should discard it from the shraddha; that is the shraddha should be such that these manifestations of ragas etc. are not in my trikaali nature.

173. Q: The raga belongs to soul or pudgala karma ? In shastras both types of statements are there. Please clarify ?

A: When the thing has to be established then raga is pervasive and soul is pervaded i.e. raga belongs to soul – this is told. When Drishti is upon Shuddha Chaitanya (consciousness), Samyak darshan is attained , then pure paryaya is pervasive and soul is pervaded. The raga of Samayak Drishti is pervasive and karma is pervaded. Thus the raga of Samyak Drishti is called to be that of pudgala karma since the Gyani jiva has become different from raga from aspect of Drishti, hence in his raga karma is pervasive – this is told.

174. Q: Gyani with the power of Dravya Drishti believes the raga to be that of pudgala, then  whether interested jiva also believes raga to be that of pudgala?

A; Yes! The interested jiva also does not believe raga to be that of soul while contemplating upon the form of substance, he believes it to be that of pudgala. Raga is inflicted bhava , being generated with recourse to others  hence it is not mine, this is that of pudgala- such is consideration of the interested jiva.

175. Q: ‘Raga belongs to pudgala,’ if we keep saying then there would not be any fear of raga and it would result in great faults.

A: It is not so. The interest in raga itself would not be generated. For abandoning interest in raga, it should be known that raga is manifestation of pudgala. Brother! No statement of shastra is to create promiscuousness, it is made to generate Veetragata.

176. Q: The Shubha raga of bhakti of Bhagwan etc. is entertained by Gyani also and it is told that in that raga pudgala only is pervasive. But this does not appear to be satisfactory?

A: Brother! Raga is manifestation of Jiva only; but it occurs with the aim towards others, it is not nature of jiva, it is imposed bhava; hence to renounce it, it has been called as pudgala karma also. 

177. Q: Raga does not belong to soul then does raga take place in insentient?

A: Raga is not natural manifestation of Jiva , hence Shubha-ashubha raga has been called as insentient and non-conscious. Raga is not of the form of soul and the mass of consciousness never manifested in raga form. Without realisation of soul jiva went up to ninth Graveyak infinite times, but without Samyak Darshan he did not attain least bit of happiness. In the Bol of Aligrahan also the activity of five MahaVritas etc. of Muni are called as absent in soul. In Samaysar Gatha 181-183 it has been told that knowledge activity form soul and anger etc. activity form asrava – both are extremely different. Their Pradesh being different the sovereignty of the two substances is different only. The fact is that to avoid Drishti upon the Asrava and direct the Drishti upon dravya – this only is desirable. What is not yours, do not direct your Drishti upon it and what is yours , you direct your Drishti upon it; then only you shall attain bliss and peace.

178. Q: Whether raga is different from soul and whether it is alright to negate it?

A: Yes raga is different from soul ; raga does not have gyan guna and where gyan guna is absent, then how can it be called as soul- hence it is raga and not soul. Compared to pure manifestation of soul that of raga is different . Call it different from soul or worth negating is one and the same thing. Just as raga is prohibited to person desirous of Moksha , in the same way all vyavahara dependent upon others is also prohibited. Raga and Vyavahara belong to same category- both being dependent upon others are worthy of negation and the oneness with consciousness is supremely venerable.

179. Q: It is told that raga is not present in gyan then so long as jiva has raga then he cannot be gyani?

A: Brother! Gyani does not observe the raga as one with his gyan bhava but different from it. It means gyani is present in gyan bhava and not raga- if this is understood then it explains what gyani does. Agyani does not realise that whether gyani is engaged in gyan or raga since he does not differentiate between the two. The Samyaktvi in spite of having raga also, at the same time due to manifestation in one form with gyan and having differentness with raga , he is gyani only.

180. Q : In the present how can we have shraddha of swabhava without raga since manifestation is along with raga? So long as raga is present in our paryaya , till then how do we develop shraddha of swabhava without raga? Firstly raga should go and then shraddha of swabhava without raga can be attained?

A: Such jivas believing raga only to be their nature do not practice Samyak Shaddha and renouncing the paryaya Drishti , they do not experience own nature without raga by means of swabhava Drishti. At the time the momentary paryaya has raga , at the same time the trikaali swabhava without raga is also existent. Hence discarding the paryaya Drishti by experiencing the swabhava , with the power of that experience the raga would be eliminated in a short while. Without that experience the raga cannot be avoided. “ If raga goes then we can do shraddha” i.e. ‘if paryaya improves then we will believe in dravya’-  jivas with such belief are paryaya Drishti- paryaya moodha (fool). They do not have swabhava Drishti and they do not know the sequence of Moksha Marg. They wish to attain Samyak Charitra prior to Samyak Shraddha. If he believes self to be raga natured by paryaya drishti then raga cannot be eliminated. The Samyak Drishti jiva from aspect of intent is Veetrag and by special manifestation of same intent the veetragata gets revealed from aspect of charitra also. Without revelation of veetragata from aspect of intent, any jiva cannot attain veetragata from aspect of charitra. So long as raga is there, till then shraddha cannot be Samyak- those who believe it , they believe shraddha guna and charitra guna activities to be same and not different. He does not have faith in shraddha or charitra  and in such state he does not have acceptance of soul itself.

181. Q: Raga does get to be known in the gyan, even then why does it appear to be one (with gyan)?

A: Due to lack of differentiating knowledge the Agyani believes them to be same observing the nearness of raga with gyan; but they are not one.

182. Q: In the gatha 181 of Samaysar Samvar Adhikar it has been told that in reality one substance does not belong to other substance. There it is also told that Pradesh of jiva and raga are different. Kindly clarify?

A: In reality one substance does not belong to other substance. Hence their Pradesh are different. With respect to soul substance the body etc. pudgala other dravyas are different only; but even the manifestations of Mithyatva and raga dwesha – they are different from soul of the form of pure bliss form Prabhu. Hence punya pap bhava are different from bhava of soul and due to this their Pradesh are also different. Soul has innumerable Pradesh and with respect to them the Pradesh of Asrava are different. Although they are existent in Pradesh of Jiva; but the pure bliss form Prabhu has innumerable Pradesh , with respect to it the Pradesh of asrava bhava are different. Soul and asrava have differentness of bhava hence their Pradesh are said to be different and the pure paryaya generated with recourse to soul is also called as different from asrava substance. Since bhava are different hence Pradesh are also different and therefore substance itself is different – such is statement of Acharya.

183. Q: Anger etc. bhava are called as different substance from soul – why anger etc. bhavas  have been called as substance?

A: The anger etc. bhavas are called substance since in anger etc. state the veetrag state is absent- such is its Asti – Nasti swabhava hence that is also substance. It is not trikaali dravya form substance but  momentary paryaya form substance. The corruption is corruption form and not swabhava form. It is not corporeal karma form, hence with respect to own nature that corruption is Asti and with respect to different infinite padartha it is Nasti – in this way infinite dharmas are established in it. One dravya has infinite gunas and each guna has infinite- infinite paryayas, in each paryaya there are infinite avibhag praticcheda and in each avibhag praticcheda part there is Nasti of other infinite avibhag-praticcheda-  in this way in each avibhag praticcheda part there are infinite Asti-nasti dharma ; hence anger etc. bhavas are called substance.

184. Q: The generation of raga etc. and gyan is in the same kshetra at the same time, then how they are different ?

A: At the time raga etc. is generated in a kshetra , at the same time in same kshetra the gyan is also generated, hence to agyani they appear to be same due to delusion. Even then the raga etc. bhava is different from gyan and not one. The characteristics of bandh is ragas etc. and that of consciousness is knowing. Hence the characteristics  of both are different. The generation of ragas etc. occurs at the same time in same kshetra  along with consciousness ; that occurs due to extreme closeness of gyeya-gyayak bhava but not due to being same dravya. Just as the pots and pans substances establish the illumination of lamp by getting illuminated but not that of pots and pans. In the same way the raga etc. bhava being known establish the gyayak nature of soul and not that of raga etc. The reason is that illumination of lamp is one with lamp, hence illumination establishes the lamp. The gyan is also one with soul hence it establishes the soul and not ragas etc. Anger etc. bhava are known in gyan but they do not illuminate the raga etc. since ragas etc. are not one with gyan. But the gyan pertaining to ragas etc. illuminates the gyan only. The consciousness being illuminating natured by self, illuminates own knowledge pertaining to others and does not illuminate others. Earlie it was said that soul illuminates others- that was Vyavahara statement. In reality the soul illuminates own knowledge pertaining to others only.

All the substances of the world do not enter into the gyan and the illumination of gyan also does not go into the substances of the world. The capability of illuminating others illuminates the gyan only. It establishes that bandh form  raga etc. and illumination form gyan having different characteristics do not have mutual oneness. Knowing their characteristics as different, using chisel of the form of intellect upon their internal joint, i.e. the gyan is made to face the soul, by which the bliss beyond senses of consciousness different from raga is experienced.

185. Q: Whether bhava ling is also not the nature of Jiva?

A: Dravya ling is absolutely not of the nature of jiva and Bhava Ling which is Shuddha pure paryaya of Samyak Darshan-Charitra and the complete nature – it is Sadhak (practitioner) of Moksha, even that is called as nature of jiva in Upachar sense. In reality from aspect of sookshma Shuddha nishchaya naya, that is not nature of jiva. Sadhak paryaya belongs to dravya , this is told in Upachar sense. Body etc. and ragas etc. do not belong to jiva ; but here the paryaya of bhava ling which is Sadhak of Moksh , that also is called as belonging to Jiva in Upachar sense. This is told in gatha 88^th of Paramatma Prakash wherein the aim is directed away from paryaya and supremacy of differentiating knowledge is realised. The non Kashaya form  Sadhak Paryaya of Dhyan which is revealed in facing Dhruva swabhava , that is nature of jiva in Upachar sense only. In reality trikaali Dhruva swabhava only is nature of jiva- these things are heard by fortunate ones only.

186. Q: On one hand it is told that Samyak Drishti in spite of enjoying other dravya does not get bonded and on the other hand it is told that Jiva cannot enjoy other dravya at all , then which should be considered as true?

A: Gyani or Agyani, any jiva cannot enjoy other dravya , but agyani believes that I can enjoy other dravyas , hence in the language of the agyani i.e. from aspect of Vyavahara it is said that in spite of enjoying other dravyas gyani does not get bonded, because the gyani does not have buddhi of oneness with raga . Hence it is said that gyani does not get bonded even while  enjoying other dravyas.

Gyani does not accrue bandh in spite of killing of conscious dravya – it should not imply that there is no harm in killing other jiva promiscuously. It implies that the one who has no interest towards raga and while experiencing the bliss and peace of soul, due to weakness raga is encountered, and with the nimitta of fault of charitra the small bandh which is accrued due to killing of conscious jiva , treating it as insignificant it is told that gyani does not accrue bandh. However the one who has interest in raga and has such bhavas that I can kill other dravya and enjoy other dravya, with such raga by having spirit of oneness he accrues the bandh due to killing.

The manifestation with attention towards others is called as adhyavasan and cause of bandh from aspect of buddhi of oneness. Without buddhi of oneness in others , the raga which occurs is also called Adhyavasan but in that the bandh of Mithyatva is not there,  that of small raga is there. Ignoring it – there is no bandh – it is told. The manifestation with attention towards own nature is called Adhyavasan which is one with nature, but that adhyavasan is means for Moksha.

The one who realises the nature of Deva-Guru-shastra and Dharma , he attains Samyak Darshan surely. With such Sanskar if he goes to other birth, then even there this Sanskar would fructify.

Continued…..