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…..