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…..