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 6th 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 7th
gunasthana to 13th ; 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 88th 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…..
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