Gyan Goshthi….12

 

434. Q: In Niyamsar the Kshayik bhavas of Keval Gyan etc. are called as other dravya. It is not understood why completely Shuddha paryaya of soul itself has been called as other dravya?

A: Keval Gyan etc. are Kshayik Bhava and it is own swabhava bhava – this is true, but from some aspect those kshayik bhavas have also been called as other dravya. The thing is that just as own paryaya is not produced from other dravya , in the same way from kshayik bhava form paryaya also new paryaya does not get produced. From own dravya only Shuddha paryaya is generated. Hence to avoid aiming towards paryaya and direct the aim towards dravya swabhava the Keval Gyan etc. Kshayik bhavas have also been called as other dravya.

By aiming towards paryaya, the vikalpas get generated; hence to remove aiming towards paryaya it has been called other dravya. Keval gyan etc. paryayas being momentary, they are also called unreal and trikaali Dhruva swabhava has been called real. Keval Gyan etc, being  paryaya it is called as Vyavahara jiva while trikaali swabhava is Nishchay jiva. It should be borne in mind that in consideration of aspect only  kshayik bhava has been called as other dravya.

435. Q: Whether each paryaya is independent and does not have expectations of others?

A: Every paryaya is sovereign -independent , it does not have expectations from others. Soul is not karta of raga , but even gyan of raga is Vyavahara and telling that the soul carries out manifestation of gyan is also Vyavahara. In reality at every samaya the gyan paryaya has been independently produced by own Shatkarak.

436. Q: Kindly explain in little detail, we are interested in detail.

A: Listen! Soul being karta, generates paryaya- this is said; but in reality the paryaya by itself independently manifests in own shatkarak (six order predicates) form. Where the subject is that of taking recourse to real swabhava ; there the paryaya taking recourse being independently karta of own shatkarak takes aim. The aim of paryaya of Samyak darshan-gyan-charitra, veetaragi paryaya – recourse is trikaali dravya. But that goal form paryaya by its own shatkarak independently being karta manifests. Paryaya is sovereign without reason – that’s why. The corrupted paryaya also without expectations of others – independently manifests with own shatkarak- this is told in Panchastikaya gatha 62.

What more can be told- Paryaya whether corrupted or uncorrupted , it manifests independently by kriya of own shatkarak at every samaya – it is produced. This is the subject of independence which if accepted in shraddhan then karmas get evaporated. Only the one who has eligibility, whose shore of worldly ocean is nearby, he only can understand this. Rare only listen and understand this – there are not many.

437. Q: Why the corrupted paryaya is called as different from dravya and Shuddha paryaya indifferent from dravya?

A: The corrupted paryaya is facing other dravya, hence corruption is called as different from dravya and Shuddha paryaya is facing own dravya hence Shuddha paryaya is called as indifferent from dravya. The meaning of indifference is that the capability of dravya – its shakti , that is realised in gyan paryaya. Hence Shuddha paryaya is called as indifferent from dravya ; but it does not mean that the anitya paryaya becomes one with nitya dravya. The nature of dravya and paryaya being different both are different. Paryaya takes recourse to dravya , aims towards it , hence paryaya gets purified ; this does not mean that dravya-paryaya become one. The nature of both being different, paryaya cannot be dravya form and dravya cannot be paryaya form.

From aspect of paryayarthika naya the ashuddha paryaya is indifferent from dravya; hence dravya is also ashuddha – if someone says so then it is not true. In spite of Paryaya being ashuddha the trikaali dravya can never be ashuddha , trikaali dravya is Shuddha only. The corruption is attire of state of one samaya of dravya attained with aim towards others and paryaya of Moksha Marg is also attire of state of one samaya of dravya. Oh! Even  siddha state is also attire of state of one samaya , even that is not trikaali Dhruva substance. If paryaya is indifferent from trikaali dravya  then due to lack of corrupted and uncorrupted paryaya the dravya would also get destroyed. But dravya is different in some aspect from paryaya being trikaali permanent. In Samvar Adhikar of Samaysar the Pradesh of corruption is also called different from dravya. The Pradesh of anger etc. Kashaya and Pradesh of gyan are different- thus it is told.

438. Q: The experience of sukh in paryaya only, then  why glory of Atma Dravya is recited?

A: the glory of experience is really due to Atma Dravya only. Although Atma dravya being inactive cannot be experienced and experience is that of paryaya only, even then so long as paryaya does not accept dravya , till then experience is not attained. The moment paryaya accepted the dravya , there only its glory is there and that is due to Atma dravya only.

439. Q: The suffering of pain is paryaya of pudgala only?

A: Who said that it is paryaya of pudgala. It is paryaya of jiva only, the feeling of pain occurs in paryaya of jiva. Since it gets removed from jiva and is not nature of jiva, and it occurs due to attention towards  pudgala ; hence for directing attention upon Dravya Drishti it is called as paryaya of pudgala. But the experience of pain occurs in paryaya of jiva only, not in pudgala.

440. Q: Paryaya knows dravya by being one with it or being different from it?

A: Paryaya being different knows dravya. When paryaya is one with dravya, that is told when paryaya faces the dravya – then it is said so. In agyan state the paryaya was facing raga hence it is called as one with raga. And when the paryaya faces the dravya then it is called as one with dravya. But the meaning of being one is not that the paryaya becomes same form as dravya; paryaya being paryaya only knows the dravya. Paryaya is in paryaya and dravya is in dravya. When differentness with other dravya has to be established then it is said that paryaya is not different from dravya , but when two dharmas of one substance have to be established then paryaya is different from dravya – understand this way. Depending upon the aspect accordingly it should be understood.

441. Q: Paryaya does not have expectations of other dravya- this is alright. Does the paryaya not have expectations of own dravya also?

A: In all six dravyas the paryayas when they occur, those paryayas are produced by kriya of own shatkarak independently at the moment of their birth. They do not have any expectations of other dravya and if observed really then they do not have expectations of own dravya also. In every dravya the moment of birth of paryaya occurs in kramabaddha (preordained) manner. Such subject of independence is difficult to realise to the world.

442. Q: If paryaya is not there in dravya then why paryaya is ignored?

A; The paryaya is not there in dravya; the presently explicit paryaya – that paryaya is in paryaya. Absolutely there is no paryaya – it is not so. Paryaya is there but by avoiding it , ignoring it , it is not there- by saying so, the aim is diverted from paryaya; the objective is to aim towards the dravya and have Drishti accordingly. Hence making dravya as prime , calling it real, the Drishti is diverted towards it and paryaya is ignored calling it to be absent, unreal  - saying so the aim is diverted. If paryaya were absolutely not there then there would not be question of ignoring it.

By accepting the existence of the thing only it can be ignored. In this way the dravya and paryaya both together are called as complete dravya and that is subject of Praman Gyan.

443. Q: In shastra some place it is said that dravya is producer of paryaya and some place it is told that paryaya is by itself sovereign and it does not have expectations of dravya- how is it- please explain?

A: In reality the paryaya is by paryaya i.e. by self only. It does not have expectations of others and in reality paryaya does not have expectations of own dravya also. When generation of paryaya has to be established then  ‘ paryaya is produced from dravya’ it is said so, but when paryaya ‘is’ in this way its existence has to be established then  that paryaya is by its own sovereign existence – is -is , it does not have expectations of dravya also.  Hence depending upon what has to be established , same meaning should be drawn.

444. Q: Paryaya is different from dravya, then experience only is soul- why it is said so?

A: In the paryaya of experience the gyan of atma dravya is included , the capability of dravya is present in paryaya. The entire capability of dravya, gets known in the paryaya- from this aspect the paryaya of experience, that only is soul- it was told. If the Dhruva dravya could come within momentary paryaya then dravya would get destroyed, hence dravya does not come within paryaya, instead knowledge of dravya is felt in paryaya- hence experience is called as Atma.

445.  Q: In Pravachansar Utpad-Vyaya-Dhruva these three parts are described as divisions of paryaya, what is the difference between the Dhruva part and Trikaali Dhruva ?

A: Dhruva part and Trikaali Dhruva both are same only. From aspect of differentiation the trikaali is called as part, but that part is Trikaali Dhruva only.

446. Q: The shatkarak of paryaya are independent , paryaya does not touch the dravya even then that paryaya should face the dravya- why it is said so?

A: The shatkarak of paryaya are independent , paryaya does not touch the dravya, even then the aim of the one viewing the independence of paryaya, is upon the dravya only.

447. Q: In spite of being independent, why the aim of paryaya is upon the dravya?

A: When aim is upon the dravya then only real shraddha of  independence of paryaya can be felt, not by aiming towards others. Further the objective of decision of independence of paryaya is also established by facing the dravya only. With the objective of facing the dravya only the independence of paryaya is seen.

448. Q: The Sanskar of paryaya being destroyed are present in the next paryaya being generated or not?

A: Paryaya after destruction merges with the Dhruva , hence the paryaya being destroyed does not produce any Sanskar in the paryaya being produced . The Sanskar of previous paryaya exists in future paryaya – this is Bauddha philosophy which is false. The paryaya being generated does not have expectations of the paryaya being destroyed, it is independent.

449.  Q: Then in the new paryaya ( being produced) the recollection of previous paryaya is present- where from it is present?

A: The recollection of paryaya of generation is by the capability of generation . The gyan which was present in the  paryaya being destroyed, even greater gyan can be there in the paryaya being produced , but that is generated by its own capability.

450. Q: Only paryaya of gyan guna takes recourse to Gyayak Atma or the paryayas of infinite gunas take recourse to it?
A: The recourse of Gyayak Atma is taken by paryayas of infinite gunas. Gyan is used as example but the recourse is taken by paryayas of all the gunas of the gyayak.

451. Q: Paryaya is produced without expectations of own dravya- what does it mean?

A: Dhruva dravya is trikaal one form only and paryayas are different forms.  That paryaya with own capability is produced independently in own kaal.

452. Q: If expectations of Dhruva dravya is taken then what is the harm?

A: By taking  expectations of Dhruva dravya it becomes Vyavahara. Paryaya is produced by the own kaal of paryaya- this is Nishchaya of paryaya.

453. Q: Paryaya after destruction merges with the dravya only, if it is so then by merging of infinite ashuddha paryayas in the dravya, does the dravya not get harmed?

A: Ashuddhata is produced in the presently manifesting paryaya with the aim towards nimitta.  Paryaya after destruction and merging with dravya does not remain in paryaya form , instead it becomes Paarinamik bhava form. The corruption never came in dravya hence it never gets harmed.

454. Q: If paryaya does not touch the dravya at all then how bliss is experienced ?

A: In spite of paryaya not touching the dravya, the knowledge of entire dravya is imparted to paryaya, even then dravya does not come within paryaya. Dharmi and Dharma are two substances. Paryaya is explicit and Dhruva substance is implicit. Although these explicit and implicit both dharmas are belonging to one substance only, even then the explicit does not touch the implicit ; but the aim of paryaya is facing dravya hence paryaya manifests in bliss form .

455. Q: In Darshanopayoga the divisions of Shubha and ashubha are there or not?

A: No. The divisions of Shubha and ashubha are not there in Darshanopayoga or in Gyanopayoga . These are the divisions of Upayoga of the form of conduct of Charitra. In the conduct of charitra there are three types - Shubha, ashubha and Shuddha; which are called as Shubha, ashubha or Shuddha upayoga.

456. Q: Is there a paryaya without guna?

A: Yes. Bhavyata is paryaya but it does not have any guna. Without guna there is Bhavyatva paryaya and in siddha state that paryaya does not remain.

457. Q: What is the objective of telling that the paryaya at that time is sovereign, it is Nishchit, it is Dhruva ?

A: Diverting the aim from paryaya towards Dhruva dravya is the objective. Paryaya of that time is sovereign , definite, Dhruva – by telling so , the aim is diverted from it and objective is to divert it upon the Dhruva dravya. Paryaya is definite , Dhruva i.e. the paryaya being sovereign at that time it can be earlier or later- it is not so. If he knows this then the Drishti would go towards the dravya and that would produce Veetragata. The prime objective is Veetragata. Oh! This subject cannot be available even by spending crores of rupees. Oh! By whose knowledge the Veetragata is generated , what would be the value of it? That is priceless.

458. Q: How to improve the paryaya by eliminating its defects?

A: Paryaya is defective due to aiming upon others by itself. If it takes aim of the swabhava by abandoning the aim of others then it would improve by itself. Aiming  towards self only is the improvement of paryaya.

459. Q: Why in spite of infinite dharmas being present in Atma,  it is called as Gyan alone only?

A: In the Gyapti (knowing) Kriya of Atma the mass of infinite dharmas manifests together. Only gyan does not manifest but along with gyan, anand, shraddha, Jivatva etc. infinite gunas also manifest. Dharmi does not manifest keeping only gyan guna alone as goal , but along with gyan the infinite dharmas are kept in undifferentiated goal form and the dharmi jiva manifests in gyapti bhava form .

460. Q: The worldly state is misery form and Moksha state is blissful , even then there is no difference between the two- why it was told thus?

A: The world and Moksha both are paryaya of one samaya only, in both of them there is no difference from aspect of trikaali substance. This is a serious subject. The Kshyayik etc. four bhavas are called as other dravya, other bhava being  despicable. This point is difficult to listen to those siding with Vyavahara. World and Moksha both are paryaya for sure, but they are not suitable for taking recourse to. Only trikaali dravya is suitable for taking recourse to. In Niyamsar Gatha 50^th very serious and sookshma thing is told. Acharya Deva has written this shastra for own self. In that Keval gyan etc. Kshayik Bhavas are called as despicable being other dravya. These are subjects dealing with Paramatma – param truth. If there is desire to understand within self then it cannot happen that it cannot be understood. 

11. Nimitta-Upadan

461. Q: One  substance does not belong to another substance , hence it does not have any relation with it, then why shastras have described Nimitta-naimittik relationship?

A: The naimittik bhava manifests by itself, at that time who was the nimitta, his knowledge is stated in the shastra. Nimitta manifests in nimitta and Naimittik manifests in Naimaittik. One substance does not do anything in other substance, both are different only. How can one substance do anything in other substance?

462. Q: When nimitta is not real cause then why is it called as cause at all?

A: The one which is called as Nimitta , in that substance there is capability of being nimitta form ; hence to recognise it as different from other substances , it is given ‘Sangya’ of nimitta cause . The nature of gyan is illuminator of self-others, hence it knows others and also knows that the other has capability of being nimitta .

463. Q: Nimitta is favourable to Upadan  and Upadan is favourable to nimitta ; even then one does not do anything to other- in such state what is the role of nimitta?
A: The cook is not nimitta for making pot, potter only is nimitta- this is the objective of telling.

464. Pot is not made by potter , then whether it is not made by even mud substance?

A: With the shatkarak of paryaya of pot, the pot is made independently , not with mud dravya also ; mud dravya is ever present. The pot, vessel etc. paryayas are generated new and these paryayas are independent with their shatkarak only.

465. Q: The rice is kept for years but only with nimitta of water it would be cooked?

A: Rice would be cooked by own capability and in that kaal water would be nimitta form easily, this is the nature of substance.

Every paryaya of every dravya occurs with own eligibility  in its own kaal. In that kaal the external substance is given the blame of being nimitta. If one dravya carries out paryaya of another dravya then where would the other remain? Infinite dravya are existence form . By accepting each as different existence form only the shraddha-gyan would be true.

466. Q: Who is the prime Upadan of the Shubha-ashubha bhavas produced within the soul?

A: With Ashuddha Upadan the soul itself is karta being pervasive within Shubha- ashubha bhavas as karta. When seen from  aspect of Shuddha Upadan then punya-pap bhava not being the swabhava-bhava of soul , and that Shubha-ashubha bhava being generated with the aim towards pudgala , it is the deed of pudgala. Pudgala being pervasive within it, is the karta. When the Drishti is upon swabhava then gyani not being  owner of yog and Upayoga ( of raga) is not karta (of raga). But in the gyan of gyani raga is nimitta.

467. Q: The manifestation of each dravya is independent and without expectations , even  then when jiva engages in raga then  why paramanu manifests in karma form?

A: The jiva has raga , due to that the paramanu has not manifested in karma form ; but that being the own kaal of paramanu manifesting in karma form , without expectation of raga of jiva , independently paramanu  manifests in karma form. Such is the nimitta-naimittik relationship. This is very sookshma subject. The simplicity of nimitta-naimittik relationship not being known to agyani results in him being deluded of the karta-karma relationship between two dravyas. The manifestation of each dravya does not have expectation of others at all , since each dravya is manifesting independently.

468. Q: In Shastras it is told that – Jiva dravya gets benefaction from other dravyas. Kindly elaborate.

A: In shastras it is stated in the sense of Vyavahara that this jiva is benefacted by other dravyas. Its intent is as follows- in the activity period of one dravya, the paryaya of other dravya remains present in nimitta sense like Dharmastikaya only – this is told in Ishtopadesha, and in Samaysar Gatha 2^nd also it is stated that every dravya touches its own guna-paryayas but does not touch any other dravya, does not kiss them. In the paryaya of one dravya the paryaya of other dravya is absolutely absent.  In  such as state how can one dravya do something for another dravya? Nothing.

469. Q: Dravya only can be Upadan cause and not paryaya, whether  this belief is valid?

A: Paryaya cannot be Upadan cause and only dravya is Upadan cause – this belief is not valid. From aspect of Dravyarthika naya, the dravya is Upadan cause- this is valid, since every paryaya is manifestation of dravya and guna and it informs that this paryaya belongs to this dravya.

Example- In the mud the capability of being pot is always there- informing this is Dravyarthika naya , i.e. the pot can be made out of mud only, and not other dravya. Conversely when told from aspect of Paryayarthika naya , i.e. when the capability of paryaya has to be told , then the capability of every samaya is Upadan cause and that paryaya is the deed itself. If considered minutely then the cause-effect is in one samaya only. It means that at every samaya, in every dravya there is capability of having one paryaya only , but that capability is not there in the previous or later paryaya. This is from aspect of Paryayarthika naya.

470. Q: To whom dharma is nimitta?
A: In the Agyani jiva the dharma bhava has not appeared only hence to him the dharma is not nimitta ; since without the accomplishment of deed, what is nimitta? In  the Agyani the dharma form deed has not happened ; therefore the nimitta of dharma is also negated for him . In the gyani with the realisation of internal swabhava the dharma has been revealed within own bhava , hence to him only dharma is nimitta. But in his Drishti the nimittas are negated and swabhava is venerable.

In this way, the one who believes that nimitta results in dharma – to him dharma is not nimitta at all. And the one to who dharma is nimitta , such gyani does not believe that dharma is caused by nimitta.

471. Q: Whether these Paramagam temples constructed in Songarh have been constructed without any jiva being responsible?

A: Pudgala only manifesting in its own kaal has appeared in Paramagam temple etc. form, jiva has not done anything in it. Jiva only had Shubha bhava , but it did not result due to it. Paramanu only being independent karta has resulted in Paramagam temple etc. deed form.

472. Q: Whether Keval Gyanavarana karma has so much power that it can prevent keval gyan to be attained? Or keeps Keval Gyan blocked?

A: Karma is different substance from soul. Keval Gyanavarana karma does not block the Keval Gyan . There the highest capability of manifestation of karma paramanu has been described from aspect of nimitta that Keval gyan cannot be attained with Keval Gyanavarana karma – this is statement of nimitta, but keval gyan cannot be blocked by that karma. When jiva manifests in weak form  with his own capability then that karma is called as nimitta.

473. Q: You say that even gyeya is not nimitta for the agyani – how so?

A: Without gyan whose gyeya ? Just as Lokalok is always present; but when keval gyan was revealed then Lokalok became Gyeya. Before occurrence of Keval Gyan the Lokalok was not gyeya, but with revelation of Keval gyan with recourse to self the Lokalok became gyeya. In the same way in the lower state although ragas and nimitta are really gyeya only , but they would be called as gyeya of gyan when ‘ I am different from raga and nimittas’ – in this way facing own self the gyan of atma is revealed and then raga and nimitta are known really as other gyeya form.

Ragas etc. and nimitta are not karta of gyan, but really they are not gyeya of gyan of  agyani either, since there the own dependent gyan has not developed ; hence that gyan, remaining one with raga , did not have capability of making raga as gyeya . Without being different from raga, the capability of making raga as gyeya does not appear in gyan. Without knowing the soul nature different from raga and nimitta, who would know raga as raga form and nimitta as nimitta form? The knowing gyan is occupied in the interest of raga and nimitta. Without preventing the interest in raga and nimitta and directing the interest towards soul , the true gyan of nimitta and Vyavahara is not attained. When the gyan swabhava only was made as own gyeya with interest towards gyan swabhava with  recourse to self, then the gyan capability illuminating self and other developed and nimitta etc. also became gyeya in Vyavahara.

474. Q: Firstly it has been told to know the dravya-guna-paryaya of Arihant?

A: Forgoing the aim towards the dravya-guna-paryaya of Arihant , if he recognises self then differentiating gyan would be attained and then only Arihant is called as nimitta.

475. Q: In the first gatha of Samaysar it is told that I install infinite siddhas in your paryaya. Here the question is that infinite Siddhas are other dravya form for ourselves , in our paryaya they are not one form – in such state how can they be installed ?

A: Although the infinite Siddha paryaya are not -one form , but the realisation of those infinite siddhas is felt in paryaya, therefore it is said to install infinite siddhas. Just as for renouncing adhyavasan the external object is renounced ; in the same way for installing own Siddha Swabhava in the paryaya, the installation of infinite Siddhas has been told. Just as external object is nimitta of Adhyavasan , in the same way for aiming towards own Siddha form the infinite Siddhas are nimitta.

Continued…..

Gyan Goshthi…11

 

396. Q: The gyan of Gyani knows self and others both , even then his gyanopayoga wanders towards others without remaining stationary in self . This fault is really due to gyan only or not?  

A: Even when the upayoga of gyani is wandering towards others, the Samyak nature of gyan has  not been lost and Mithya form is not produced- from this aspect the gyan of gyani is not faulted, but the gyan has not manifested in keval gyan form , that fault is that of gyan only. Since nature of gyan is to be of keval gyan form ; hence so long as gyan does not manifest in keval gyan form , till then it is faulty, obscured , in spite of not being Mithya, it is flawed. Although upayoga may be within self, even then it has not manifested in keval gyan form , that fault is that of gyan only. Even then at that time the raga which is present, it is not caused by gyan- raga is fault of charitra.

397. Q: Samyak Drishti is not karta of raga, he is merely knower of raga like omniscient, even then the raga is present in the paryaya of Samyak Drishti?

A: Raga is not paryaya of Samyak Drishti at all. In Samaysar Gatha 12^th it is said that  ‘the thing that is known at that time is purposeful’ Omniscient knows  trikaal in one samaya and the Sadhak jiva knows the raga of that kaal. Raga is nimitta for the gyan at the same time. It is not so that gyan is earlier or later- both are at the same time.

Dharmi jiva knows that paryayas are occurring in dravyas and omniscient knows them. What can he do? In Samyak Darshan etc. also the paryaya of dharma is occurring , what to do of them? The paryaya which is occurring at its own time, what can he do with them? And why vikalpa of doing something with them? Omniscient is directly observing them and at lower level the dharmi jiva is observing indirectly. The difference is merely that of direct-indirect. Only direction has to change, nothing else needs to be done.

The paryaya which would happen , what to do for it, and the one which would not happen, for that also what is to be done? With such Nishchaya the buddhi of doing is abandoned and it faces own nature. Omniscient Deva is trikaali knower-seer and myself too am knower-seer of trikaali – thus deciding upon the trikaali gyayak nature only is Samyak Darshan.

398. Q: Whether the contemplation of Shuddha atma in the upayoga of Samyak Drishti only is called Shuddhopayoga?

A: No. The consideration of Shuddha atma is not shuddhopayoga, that is raga mixed consideration. Concentrating in shuddhatma resulting in the nirvikalpa upayoga form manifestation is shuddhopayoga. Where the differentiation of gyeya- gyan- gyata are eliminated and merely undifferentiated Chaitanya mass only is experienced, that is shuddhopayoga.

399. Q: Gyani feels vibhava as foreign then does he feel sorry or does he know it?

A: He feels sorry as well as he attains gyan of it.

400. Q: Whether the Shuddhi and Ashuddhi are together in one paryaya?

A: Yes! The Shuddhi and Ashuddhi are together in one paryaya of Sadhak and at that time the knowledge of Ashuddhata attained   is own gyan ; the ashuddhata is not own.

401. Q: How does the Samyak Drishti have equanimity in spite of ruling kingdom in house holder stage.

A: With the Drishti of trikaali jiva tattva the Gyani does not have paryaya Drishti i.e. he does not consider jiva to be paryaya form alone, hence he does not have raga-dwesha of paryaya buddhi. With the swabhava Drishti he has equanimity with Siddha paryaya or Nigod paryaya. Sometimes in spite of  small raga-dwesha the oneness with the swabhava is not surrendered hence really he does not have raga-dwesha at all, he manifests in oneness with swabhava. Brother! The acceptance of swabhava buddhi and non acceptance of paryaya buddhi- this only is swabhava. Atma is not equal to present bhava only , instead it is trikaal indivisible gyan idol form – such shraddha only is accepted by dravya buddhi and paryaya buddhi rejects it. In spite of ruling kingdom the gyani manifests in equanimity due to greatness of swabhava Drishti.

402. Q: If gyani do not accept other things to be own then why do they say ‘my book, my things’? This is dishonesty.

A: Brother! In words it is spoken like this only, but internally they do not accept others to be own; this is not deceit. The kriya of speaking only does not belong to soul, that is corporeal; what is the intent of gyani at that time, that should be understood.

403. Q: What is the use of recalling the miseries of the past period?

A: Such miseries should not occur again- hence by recalling them the gyani nurtures detachment in the heart. The Muniraj also recall the miseries of the past and says that “ when I recall the dukhs of the past period then heart gets traumatized .” Look! The Muni is Samyak Drishti, great experience of bliss is there even then he remembers the miseries of the past. Why? So that such miseries are not experienced again, hence by recalling them the vairagya is strengthened.

404. Q: If dharma is not present in pooja-bhakti etc. form Shubha raga , then what is the dharma of shravak?

A: Carrying out shraddha-gyan of soul different from body-mind-speech-raga and experience of soul only is dharma of shravak.

405. Q: Then should shravak not engage in acts of pooja-bhakti etc.?

A:  Shravak gets Shubha raga of pooja-bhakti etc., it cannot be avoided ; but that is not dharma, it is Shubha raga and experience of Atma different from it is dharma.

406. Q: Whether appropriate raga occurring along with Nishchaya is called anger?

A: No. In Samaysar Gatha 69-70-71 it is told that the one who has no interest in soul nature- disrespect is there , his raga bhava is called as anger i.e. the raga bhava occurring along with Mithyatva is called anger. The gyani has knowledge of the raga of instability in self. The gyani manifesting in gyan form experiences the soul as bliss form and it is enjoyable , hence he does not have anger of the form of interest in raga ; hence anger is not felt. Agyani enjoys raga bhava – dukh bhava and does not like bliss bhava , hence he experiences the anger etc. only, the soul is not known. Soul is blissful beyond senses , its interest is not there and only punya manifestations are interesting – this is disrespect of the soul. Hence the agyani has anger towards own nature- this is the implication.

407. Q:  How do the Agyani jiva examine the Gyani ? How many types of Agyani are there? What is the right procedure to examine the Gyani?

A: The Agyani are of three types who examine the gyani in wrong way-

Firstly are those agyani who examine by the external attire alone and merely by seeing the external attire imagine them to be gyani. Second are those agyani who examine based upon the care and purity in external activities i.e. walking, standing, sitting, food taking , sleeping etc. and accept them as gyani. Thirdly are those agyani who examine based upon the weakness of Kashaya i.e. in spite of adverse conditions who do not indulge in anger etc., manifestations are simple and do not have greed towards external possessions, do not have much care for body and food etc. ; they are accepted as gyani but this is not the right way of recognising gyani.

The really interested person examines by inner tattva Drishti, the form of shraddha-gyan of the jiva opposite him. Whether he has shraddha of Chaitanya Bhagwan or not? Whether he has realisation of Chaitanya nature different from raga? Whether he believes raga to be beneficial or does he remain different from it ? In which direction the force of his interest lies? What is the primacy in his experience? In this way with inner shraddha and gyan only the examination of gyani jiva is carried out by eligible  person.

408. Q: Compared to Sarvartha Siddhi deva engaged in tattva discussion- self studies, do the fifth gunasthana animals have better peace?

A: The fifth gunasthana animals have absence of two of the four Kashaya forms hence compared to Devas they have more peace. The fourth gunasthana deva may be in Shubha , with less peace the fifth gunasthana animal or human may be in ashubha, even then they have more peace.

10. Dravya- Guna-Paryaya

409. Q: What is the necessity of understanding dravya-guna-paryaya in carrying out dharma? Dharma can be done with charity-vrita-tapa anyway?

A: carry out charity-vrita-tapa and believe to be benefited with Shubha raga- thus believe it to be dharma, then it accrues bondage of  great pap of Mithtava. The manifestations of Vrita etc. are raga form only, they are bandh form and dharma is veetrag manifestation. Soul is blissful MahaPrabhu , if he recognises it in the forms of dravya-guna-paryaya then being different from raga there would be concentration in Chaitanya form Atma and dharma  could be attained.

410. Q: Between the dravya and guna and between one guna and another guna what is the absence ? And by knowing it what is the benefit?

A: Dravya is not guna and guna is not dravya. Between guna and dravya and between one guna and another guna there is lack of sameness. In own dravya and guna there is lack of sameness. Oh! When such is the case then the external substances whose Pradesh are also different, they are absolutely different only- in such a state what can one substance do for another? Prabhu ! you are alone only. In that loneliness also the sovereignty and dravya have lack of sameness. Gyan is not soul , bliss is not soul and soul is not bliss nor gyan. In this way there is lack of sameness between two. In Pravachansar several Bols have been told about independence of dravya. The way truth is – if that way only realised in gyan then only paryaya bends inwards, otherwise the paryaya does not bend inwards and without the aim of trikaali swabhava within, the experience of bliss cannot be attained.

411. Q: Guna does not touch the dravya and dravya does not touch the guna – what is the purpose of this statement?

A: Abandoning the Drishti of difference of Gunas,  direct Drishti upon the undifferentiated substance only is purpose of this statement.

412. Q: Between dravya and gunas, in what way there is difference in some  aspect and indifference in some aspect?

A: The Jain  Acharya knower of the Nishchaya form, just as Himalaya and Vindhyachal have differentness, or otherwise in the same kshetra the way there is differentness of Pradesh between water and milk , such differentness is not believed between dravya and gunas , on the other hand the oneness of dravya and gunas is also not accepted in Ekant form. The meaning is that just as dravya and gunas have sameness from aspect of Pradesh , in the same way from aspect of Sangya, number, characteristics etc. also there is sameness- thus it is  not accepted. Thus they do not accept absolute oneness between dravya and gunas or absolute differentness in Ekant manner. Without aspect they do not accept either of oneness or differentness; yes, with different aspects both natures are accepted. There is oneness from aspect of Pradesh while from aspect of number, sangya etc. dravya and gunas have differentness- thus Acharya accepts. The same thing is told in Jaysenacharya -Panchastikaya teeka gatha 45^th.

413. Q: Any dravya does not abandon its nature then how Jiva is worldly?

A: Any dravya does not abandon its nature- its meaning is that any dravya does not abandon its trikaali swabhava. In the present state the corrupted state is present, bandh state is there, even then the dravya does not abandon its trikaali swabhava. The state of bandh be there, Moksha Marg be there, or Moksha is there; even then the substance is the same in all three periods of time behind the paryaya.

414. Q: The paryaya is generated out of dravya, the paryaya after destruction gets absorbed in dravya; then dravya did not remain Dhruva like stone carving?

A: Paryaya is generated out of dravya and paryaya after destruction merges with the dravya, this is told from aspect of paryayarthika naya. From aspect of dravyarthika naya the dravya is Dhruva like stone carving.

415. Q: Paryaya is different from dravya then where from the paryaya is produced?

A: The paryaya is produced in dravya only, does not come from sky; but when paryaya has to be established independent in sovereignty form then paryaya is from paryaya only. If paryaya is from dravya then dravya is one form while paryaya is several forms. It should be one form only like dravya, but such is not the case. Dravya is sovereign and paryaya is also sovereign , independent – from this aspect paryaya is said to be different from dravya.

416. Q: What is the objective of describing dravya and paryaya as two dharmas?

A: The two dharma are different, the objective is to publicise it. Paryaya is of one samaya and behind it the Dhruva dravya is same to same in trikaal which should be treated as Gyeya.

417. Q: If paryaya dharma of soul is not accepted then what is the harm?

A: By accepting paryaya dharma of soul, own paryaya is produced by taking recourse to others- such Mithya belief would be abandoned and own paryaya is generated with recourse to own dravya – such right belief would be accepted.  By doing so, I get benefit-loss due to other dravya – such Mithya Buddhi would not prevail. The one who accepted benefit-loss in own paryaya from others , he has not known the paryaya dharma of soul in reality at all.  The paryaya dharma is own , due to other substance, own paryaya dharma does not happen. If other substance carries out paryaya dharma of soul then what has the paryaya dharma of soul done? If paryaya is produced by nimitta then the paryaya dharma of soul does not remain at all. Our own beginningless-endless paryayas are produced within self – if the paryaya dharma is not known in this manner then gyan is not praman.

418. Q: Whether from some aspect dravya also manifests or not?

A: Drvaya is non manifesting , the dravya does not carry out manifestations of bandh Moksha. But if statement is to be made from aspect of Paryaya Drishti then paryaya comes from Dhruva and goes into Dhruva. Hence from aspect of paryaya the dravya manifests. The dravya is inactive in dravya Drishti while it is active in paryaya Drishti.

419. Q: What is the objective of establishing dravya and paryaya as different ?

A; Trikaali dravya and present paryaya both are different dharma existence form. Establishing the existence of mutual difference of both dharmas only is the objective.

420. Q: Do the number of avibhag-praticcheda in gyan guna are same as that in other gunas also?

A: Yes! The number of avibhag-praticcheda which are there in gyan guna ,  same number are there in shraddha-charitra- veerya etc. gunas. Which cannot be divided any further – such avibhag praticcheda are infinite in one guna ; these infinite avibhag praticcheda after attainment of keval gyan are revealed totally and do not reduce in gyan guna – such is the nature. This is very sookshma subject. Other than gyan other gunas do not know anything , hence those gunas would be having less avibhag praticcheda – such is not the case.

421. Q: The one manifesting is definitely karta of its own manifestation, even then it is destroyer-karta of the past paryaya – how does this justify?

A: In reality the karta of paryaya of utpad (generation) is utpad only. However from aspect of non differentiation in Upachar sense the manifester is called karta. But dravya does not manifest , it is inactive; the one that changes is the paryaya. Calling destruction also as karta of utpad (generation) is also Vyavahara. The manifestation of six predicates is without expectations of Dhruva and Vyava (destruction) a self established Utpad (generation).

422. Q: In the shastra why paryaya is called as  unreal ? Does it not have existence?

A: Keeping the trikaali swabhava as prime, it is called real and the paryaya is called as unreal i.e. paryaya is not existent- thus it was said. There paryaya was ignored and told that ‘it does not exist’; but do not interpret that paryaya is absolutely not existent. In the same way the Samyak Drishti does not have raga, misery – this was said ; but it does not mean that the present paryaya does not have raga, misery at all. Depending upon the amount of raga in paryaya, that much misery is also there. Where it is told in shastra that Samyak Drishti does not have misery or pain , it is from aspect of primacy of Drishti. The amount of bliss present in the paryaya is known to gyan and depending upon the amount of raga thus much misery is there to the Sadhak; thus gyan knows. If the gyan does not know the raga and misery existing in the present paryaya , then there is fault in the conception gyan it self. For emphasizing the Drishti of Samyak Drishti it is said that he is without asrava , but if he is without asrava then salvation should be attained.

In Karta-Karma Adhikar it is said that soul is not karta of the raga of Samyak Drishti and pudgala karma is its karta; and in Pravachansar it is said that soul is karta of the raga of gyani, the owner of raga is soul. Even then if he accepts ekant that gyani is not karta-bhokta of raga-misery then that jiva without understanding the naya aspects is Mithya Drishti.

Accepting self to be equivalent to paryaya is also Mithyatva. Then accepting raga, body, parents, wealth etc. to be our own is great Mithyatva. One has to change a lot within self. By abandoning the different Mithya beliefs only one can face the soul within.

423. Q: Mass of Shuddha-ashuddha paryayas only is called as Dravya ?

A: To explain to the NishchayaBhasi jiva who does not accept the paryaya at all, it has been told that dravya is conglomeration of Shuddha-ashuddha paryayas- but it does not imply that Shuddha-aashuddha paryayas are present in the dravya at present. Dravya is only Paarinamik bhava form from aspect of shakti. The one who does not accept paryaya, to him it is told that the paryayas of future are there in dravya in capability form and past paryayas are attainment form. It is not so that the paryayas do not exist at all – it has been told to realise.

424.  Q: Has it be told to know two nayas?

A: Knowing is the nature of gyan; and for knowing all naya have been told , but for attainment of dharma form objective, the trikaali Dhruva Shuddha Chaitanya samanya dravya should be taken recourse to. By accepting reverence to the subject of knowledge, it results in perversion of Drishti.

425. Q: By not accepting paryaya it results in ekant?

A: ‘Paryaya does not exist’ – it is not so. The shraddha is attained- knows- remains etc, are all paryaya only. But taking recourse to paryaya is perversion. For taking recourse to Chaitanya Samanya the paryaya is ignored and rejected, but it does not imply that paryaya is not paryaya form at all.

Singular form Dhruva samanya dravya is subject of Param Shuddha Nishchaya naya. Mixing the pure paryaya in that is subject of ashuddha naya , it is impurity, infliction, not subject of Samyak darshan.

Singular form Dhruva Chaitanya only is subject of Samyak Darshan. When body etc. nokarma and dravya karma has to be called as external tattva then raga is called as own tattva . When raga has to be called as external tattva then pure paryaya is called as own tattva. When pure paryaya has to be called external tattva , then trikaali dravya is called as own tattva. Raga or pure paryaya both are called external tattva and own tattva in different aspects, but trikaali Dhruva dravya is always called as own tattva only and that being subject of Drishti is venerable.

426.  Q: Paryaya is different from dravya or indifferent? And in what way?

A: Dravya is different from paryaya. Since in Dhruva, paryaya does not exist and in paryaya, Dhruva does not come i.e. the Dhruva does not touch paryaya. But for differentiating with others it is said that paryaya is that of dravya. But it does not mean that Samanya dravya and specific paryaya , these two dharmas are one form . These two dharmas i.e. samanya dharma and specific dharma do not touch each other.

427.  Q: In Samaysar gatha 11^th the paryaya is told as unreal. Does it not exist at all? In Gatha 15^th the paryaya is called as prime and as Jain Shasan. Please explain the mystery?

A: In Samaysar 11^th gatha paryaya is ignored and called unreal, that is to avoid taking recourse to paryaya, it has been told as unreal. But do not interpret it that the paryaya is absolutely not there. By ignoring, the existence of paryaya has not been negated. And in Gatha 15^th where the unbonded form soul is experienced – there paryaya is prime- that paryaya is Jain Shasan. Oh! By aiming upon the dravya which is uncorrupted veetragi tattva , the paryaya attains veetragata. That paryaya of experience is prime only. The dravya is not experienced, paryaya only is experienced and that paryaya of experience is prime to me; ignoring it would not do . Where the owner of complete bliss is known and experienced, that cannot be ignored.

Brother! For aiming towards dravya – for taking recourse to it the paryaya was ignored, but in experience the paryaya is prime only. Although for taking recourse to dravya the manifestation was ignored, but can that manifestation be avoided? No, no; that manifestation which is experienced in Asti form , it cannot go anywhere. This soul beacons that my dravya is Veetrag form , with its aim my veetragata is experienced , and that experience is important to me.

428. Q: There is no impurity in the dravya nature of thing then how does the impurity come in paryaya?

A: The thing is ‘dravya’ and ‘paryaya’ these two natured. In that dravya nature does not have impurity but the nature of paryaya is being ‘shuddha’ and ‘ashuddha’ these two natured. Therefore the ashuddhata of paryaya has not come from dravya nature ; that is the bhava of paryaya only at that samaya, in the next samaya that paryaya is destroyed and that ashuddhata also gets destroyed.

The rule pertaining to shuddhata and ashuddhata of paryaya is that when paryaya manifests with recourse to dravya then it is Shuddha and when it manifests with recourse to other then it is ashuddha. But that ashuddhata has not come from others nor  has it come from dravya nature.

429. Q: Paryaya manifests independently by own six order predicates and paryaya experiences the paryaya only then  what is the purpose of Dhruva?

A: Dhruva dravya is the prime substance. With aim of Dhruva the paryaya experiences bliss, hence Dhruva is prime substance.

430.  Q: Paryaya is not dependent upon other dravya then does it not have support of own dravya also?

A: Paryaya is independent by own shatkarak (six order predicates).

431. Q: Paryaya is servile?

A: Paryaya is not submissive , it accepts whole dravya then how can it be called submissive? Paryaya has great capability. Without touching entire dravya it accepts it. In the single paryaya of gyan this much capability is there that it can know all the six dravyas. This is  extraordinary capability.

432. Q: Between dravya and paryaya which is more powerful?

A: The power of dravya is more. Paryaya has only one samaya duration while dravya is mass of trikaali capability.

433. Q: Paryaya is not complete substance itself then how can it know the complete substance?

A: Even one paryaya of Matigyan has so much capability that it can know the complete soul. Paryaya is not complete substance- this is true , but it has the capability of knowing complete substance. Although the paryaya of Keval gyan has one samaya duration , but it has the capability of knowing self and others completely. Paryaya should be complete itself then only it could know the complete substance- it is not so. Just as soul not being six dravya form knows all six dravyas, such is its capability; in the same way although one paryaya is not complete substance, even then it has capability of knowing the complete substance. The deed of knowing happens in the paryaya only, it does not happen in dravya-guna.

Continued…..

Gyan Goshthi…10

 

351. Q: What is the prime objective of jiva and that has how many types?

A: The prime objective of jiva is Veetrag bhava . That Veetrag bhava has two types- (1) Veetragata in Drishti and (2) Veetragata in charitra. Firstly the Veetragata is attained in Drishti which is cause for Samykatva. When is it attained-

In my undifferentiated Chaitanya swabhava there is no raga; the raga is in paryaya, that is not cause for Samyak Darshan- Veetragi Drishti. If oneness with that raga is carried out then it is cause for Mithyatva and if abandoning recourse to the raga oneness is carried out with the swabhava then it is cause for Samyaktva. In this way with giving weightage to swabhava the Veetragi Drishti is revealed and then the raga gets negated automatically. Subsequently only the Veetargi charitra gets revealed.

352. Q: What is the meaning of “conduct as per dravya and dravya as per conduct.”

A: The shuddhata attained in  6^th gunasthana is with recourse to dravya only; but here what is the portion of weakness of raga and how much is the purity of gyan- this is observed. Recourse does not mean that with recourse to raga dharma is attained . The amount of shuddhata which is attained,  same amount of weakness of raga is attained and the amount of weakness of raga is attained, in the same quantity the shuddata is also attained by its own reasons. This only is called as conduct following dravya and dravya following conduct. This is told in Pravachansar’s shloka 12 of Gyeya tattva Pragyapan.

353. Q: When manifestation is wandering in knowing the other dravya i.e. the upayoga is wandering externally , at that time the Veetragata is maintained or not?

A: The amount of Veetrag manifestation which is attained  by recourse to self, that much Veetragata remains intact even when the aim is directed towards other dravya. However at the time if upayoga being towards other gyeya of the Sadhak, he does not have complete Veetragata i.e. raga and vikalpa are present, since when upayoga is towards other gyeya then complete Veetragata is not possible. There surely raga is present; however the amount of veetragata which has been attained in that role, that much remains intact. Just as in fourth gunasthana , in spite of upayoga towards others, there is lack of anantanubandhi raga-dwesha for sure; in the same way in 6^th gunasthana with the aim towards others, at that time, due to lack of three kashayas , the raga-dwesha pertaining to them is also absent i.e. that much Veetragata is present at all times. Kevali Bhagawan knows others also but for that he does not have to engage his upayoga in others. His Upayoga is immersed in  self only.

354. Q: What is the difference between the faults of shraddha and charitra ?

A: The one who is corrupted from the shraddha of the nature of substance as described by Jinendra, he cannot attain salvation. The one who is corrupted from charitra , he can attain salvation. The reason is that he is quite aware of the fault related to charitra and hence he can eliminate them and attain salvation. The jiva who is corrupted from the shraddha of the nature of substance as described by Bhagwan, does not attain salvation . In the presence of fault of charitra also some Samyak Drishti is bonding with Tirthanakara Gotra at every moment, that Samyak Drishti in near future would remove flaw of charitra and be owner of Moksha Lakshmi.

356. Q: What is Jina Shasan and Jain Dharma?

A: The Veetragi paryaya of shruta gyan in which the soul is experienced as unbonded, untouched, that paryaya is called Jina Shasan. The paryaya in which the corruption, incompleteness or divisions are felt, that paryaya is not called Jina Shasan. In spite of being five bhava form, the soul is singular form , the experience of that is called Veeragi Jain dharma. Veetragi paryaya gets revealed, with the recourse to Veetragi dravya , even then the act is not carried out by Veetragi dravya. The Veeragi paryaya took recourse to Veetragi dravya – for this reason do not consider the paryaya as dependent. That Veetragi paryaya is generated independently as doer by own six order predicates. Own dharma paryaya and its karta is dravya-dhruva substance in Upachar sense . These are subjects of Veetrag. They are generated within (self) having  closeness to Bhagwan. These are sermons of infinite Kevalis.

9. The internal-external conditions of Gyani Shravak

357. Q:    How is the internal state of Sadhak?

A: The punya bonded by the Sadhak jiva by single vikalpa also causes wonder to the world, then what do we tell about his Nirvikalpa Sadhak Bhavana? Even one part of Sadhak bhava has such unimaginable glory that punya of Tirthankara Prakriti also is not comparable. Tirthankara Prakriti is result of vibhava while Sadhak bhava is result of swabhava- the natures of both are different. For Sadhak everything is compatible in the world for his practice of Chaitanya – there is no incompatibility anywhere; since his practice is based upon own atma and not based upon external factors. Sadhak makes the situations of incompatibility also as means for intensity of Dharma Bhavana and Jina-Bhakti – Atma Sadhana.

358. Q: Gyani has raga then why is he called Vairagi (detached)?

A: Firstly the gyani does not have raga in real sense since at the time of raga the gyani knows that ‘I am gyan, my soul is gyan form – not raga form, raga is different from gyan.’ Besides the gyani does not have interest in that raga. Raga is beneficial- thus the gyani does not believe. The Drishti towards own swabhava has not been abandoned and the spirit of oneness with raga is not there, hence gyani in reality is Vairagi only. Agyani looks at the raga only ; but at the same time the gyan of gyani is manifesting being different from raga in the form of oneness with internal swabhava, which the agyani does not recognise.

359. Q: Whether Veetrag is attained immediately after recognising the soul?

A: The Veetrag is from aspect of Shraddha. Due to instability the gyani has raga-dwesha, although it is fault of his own purushartha only even then he does not consider that and the fault of purushartha as his swabhava. Gyani has spirit of oneness with the gyan swabhava free of raga only and not with raga. Due to spirit of oneness with swabhava the raga keeps reducing only in reality and oneness with swabhava keeps enhancing. Hence gyani does not have raga in reality , only oneness with swabhava only is there. In this way the raga which is there, it is not one with swabhava and remains merely gyeya form only. At the time of raga also due to oneness with swabhava the gyani has one swabhava only and not raga- such is the state of dharmi jiva.

360. Q: Why do the gyani jiva do not become Muni immediately after attaining Samyak Darshan.

A: Those desirous of atma do not engage in obstinacy i.e. are not restless for completing the objective. In nature the obstinacy does not help. The path is simple; with obstinacy, by restlessness, without patience the marg cannot be attained. For reaching the simple Marg the patience and intellect are expected. Bhagwan RishabhDeva also did not attain charitra state-Muni state  for 83 Lakh poorva  and Bharat Chakravarty also had kingdom for 77 lakh poorva and 6 lakh poorva in state of chakri. He knew that the purushartha of charitra for concentrating within internal self was presently not there, hence he did not insist. For some people it appears that in spite of Samyak darshan the charitra is not adopted then of what use that Samyak darshan is? Brother! In the internal swabhava obstinacy does not work. With simple purushartha the inter-immersion occurs. This thing should be understood with consideration and keeping nature of thing in mind.

361. Q: After attaining Samyak Darshan one should become Sadhu-Sanyasi ?

A: Firstly attain Samyak darshan then realise how Sadhus are. After attaining Samyak darshan the stream of bliss starts flowing within , the bliss beyond senses is experienced. Just as ocean is filled with water, in the same way in the Muni state the bliss overflows. That only is called as Muni state.

362. Q: Samyak Drishti is without seven  fears, but Muni says that we are afraid of rebirths- what does it mean?

A: This is fear of taking birth in four types of Gati i.e. due to fear of bhava, cause of rebirths he wishes to go within self towards rebirth free Bhagwan. Hence they say so. In reality he has not fear of the external materials.

363. Q: The fourth gunasthana Samyak Drishti is seen to be afraid and he makes efforts to circumvent it also , then how is he fearless?

A: The Samyak Drishti is fearless internally. Externally in conjunction with fear, due to instability, some fear is seen , even then he is internally fearless only, hence he is fear less without the seven fears.

364. Q: Even Sitaji and Anjanaji were afraid when they were left in the forest?

A: Due to instability of separation with the support of the husband , in some aspect external tears were seen , even then internally own support is own Chaitanya swabhava – knowing this they were not karta of the tears etc. bhava of fear, instead they were fearless and knower only. If there is occasion of fearsome Plague etc. disease in the village, then due to some instability and fear the Samyak Drishti does make arrangement for leaving the village. But internally he is fearless due to the primacy of Swabhava Drishti . With Gyan he knows each bit of the raga of paryaya . This only is described as real gyan in  Anekant.

365. Q: Gyani is also observed to be killing enemies etc.  in the war ?

A: Ram is Balabhadra, Lakshman is Narayan and Ravan is Prati Narayan. Lakshman kills Ravan. Subsequently he goes for cremation of Ravan .  There he tells the prime queen Mandodari that ‘O Mother! We are Balbhadra Narayan, what to do? There was no other option, the destiny cannot be avoided. Mother! Forgive us. The manifestation of raga-dwesha has occurred but internally there is regret for it . This is not our deed. We are Rams who are engaged  within ourselves.

366. Q: Why does Samyak Drishti go to fight in war?

A: The Samyak Drishti knows the context of war and the part of dwesha related to it as other gyeya form , but he is not its karta; hence he is fearless.

367. Q: Why does the Samyak Drishti does not accrue karma bondage while enjoying?

A: All the sensual materials of Sata-Asata form appears to be undesirable to Samyak Drishti. Just as someone on account of fruition of ashubha karma encounters disease, sorrow, poverty etc. then he makes lots of efforts to get rid of them but due to fruition of ashubha there is no avoidance- it has to be undergone. In the same way the Samyak Drishti has bonded with Sata-Asata form karma earlier and due to its fruition the different types of sensory materials are obtained; the Samyak Drishti experiences them as Dukh form ,  makes special efforts to get rid of them ; but till he climbs the Kshapak Shreni , till then they cannot be got rid of hence being helpless he suffers them, even then internally there is detachment. This is the reason that in spite of enjoying sensory materials the Samyak Drishti does not accrue karma bandh.

368. Q: What is the objective in describing the enjoyments of Gyani also as Nirjara?

A: There also the objective is to generate Veetrag Drishti, and not nurture raga of enjoyments. Even at the time of enjoyments the Veetragi Drishti of the Gyani is described to be bondage free and even at that time how is the Shraddha of swabhava- recognising this is the purpose.

369. Q:  Bhagwan is other dravya , whether Samyaktvi also worships others?

A: Brother! You have not realised the glory of gunas of Veetrag Paramatma hence such a question has occurred to you. The type of bhava of worship of omniscient Paramatma which has bloomed within the gyani , such bhava does not occur to agyani at all. Even though Bhagwan is other dravya, but he observes the Veetragata and omniscience in Bhagwan which are his favourite goals and due to reverence  towards those gunas the heart of dharmi cannot avoid being overwhelmed. The one having affection towards Veetragata , he gets submerged in bhakti upon seeing Veetrag Sarvagya Paramatma. Even though there is Shubha raga at the time of Bhakti, but the reverence is towards veetrag swabhava only. This only is called bhakti of Veetrag.

370. Q: Samyak Drishti knows own raga to be dukh form  different from other dravya ; even then how does he have strong raga towards war, business, marriage etc. ?

A; In spite of having Samyak Darshan there is raga of instability. The activity of other dravya occurs due to other dravya only . The ashubha raga comes, but raga of Ananatanubandhi is not there, inside he is detached from Shubha ashubha raga.

371. Q: Does Samyak Drishti bond with Ayu pertaining to next birth during ashubha raga?

A: Samyak Drishti does have ashubha raga but at the time of ashubha raga , the bandh of ayu does not occur, since the Samyak Drishti has to go to Vaimanik Deva , hence the Ayu is bonded only at the time of Shubha raga.

372. Q: Bharatji attacked Bahubaliji with chakra in anger, then did he have Uttam Kshama within him ?

A; Yes. Although Bharatji struck Bahubaliji with chakra due to fury of anger, even then Uttam Kshama was present within Bharatji, since within him there was lack of Ananatanubandhi causing Mithyatva. As against it, if there is a Dravya Ling holder Muni and some enemy comes and chops his body into pieces,  even then he does not show anger externally, even then due to presence of Anantanubandhi causing Mithyatva, in spite of performing external Kshama, it cannot be called Uttam Kshama.

373. Q:  While kings have only one queen, the dharmi Samyak Drishti has 96000 queens? Even then he does not have bondage?

A: Brother! If Externally   lots of things are present  hence they would be cause for greater bandh and if they are less then they would cause less bandh – such is not the case. Someone may have sthool body made with lots of paramanus hence he should have more bandh and someone has thin body then bandh is less- such is not the case. The more or less of external dravyas is not cause for bandh and non bandh. The cause for bandh is the spirit of oneness, ownership in other dravyas and not the less or more of conjunctions. The Samyak Drishti has 96000 queens, nine riches, fourteen jewels etc. wealth , even then that Chakravarty king being dharmi does not consider them to be his own, hence being other dravya, they are not cause for bandh. As against it, the king may have only one queen or even dravya lingi muni who has renounced several queens, even then having ownership with other dravyas, he is always bonded with Mithyatva form great Pap. Inside the spirit of oneness with raga is there; this only is cause for bandh, the less or more arrival of opportunities is due to their own reasons – soul is not their karta. Acquisition of several favourable coincidences due to earlier punya is not cause for bandh. Due to extra availability of coincidences of other dravya , the bandh does not occur due to them – by telling so the doubt of bandh due to other dravya has been dispelled, it has not been told to become promiscuous- this has to be kept in mind. The promiscuity has not been supported in Jinagam any where. Here the greatness of subject of Drishti has been  described. More  conjunctions  result in loss and without conjunctions  there is dharma benefit- such is not the case.

374. Q: Whether Samyak Drishti jiva considers the wife and mother to be same?

A: From aspect of swabhava all jivas are same. The jiva of wife is not merely woman paryaya alone; but complete Chaitanya Bhagwan and the jiva of mother is also similarly complete. In the swabhava Drishti of same form there is no mother or wife. Whether Siddha or Nigod, one birth jiva or infinite birth jiva , wife or mother – all  jivas are complete Chaitanya natured similar- In such swabhava Drishti infinite veetrag bhava is implicit.

375.Q: When Samyak Drishti jiva also considers wife also to be Chaitanya Parameshwara , then abandoning raga why does he not stay separate?

A: From aspect of swabhava Drishti the Samyak Drishti is staying separately only. What is the meaning of staying separately? Soul does not stay in other dravya, the agyani jiva believing oneness in corruption only is residing in it ; where as the gyani jiva knowing the swabhava to be different from conjunctions and corruption , is stationary in oneness with swabhava. The wife related raga experienced by gyani, he experiences himself to be different from that raga and does not respect the raga. Hence gyani jiva in reality is staying within own swabhava.

376. Q: In the shraddha of Samyak Drishti both Shubha and ashubha bhava both are despicable, hence does he not get vikalpa of abandoning ashubha and doing Shubha?

A: Samyak Drishti knows that from aspect of Shuddha Nishchaya naya , I am Shuddha without Moha, raga-dwesha. He does not get vikalpa that when in shastra both Shubha and ashubha  are called equal then what is the harm in doing ashubha? Samyak Drishti to avoid ashubha carries out study, listening, bhakti, meditation etc. With efforts avoid ashubha and do Shubha – such sermon has come in shastra also. Although Shubha and ashubha are in reality the same; even then depending upon own role, the intellect directs to remain in Shubha then in ashubha and accordingly the vikalpa is also experienced. Brother! The Samyak Drishti does not have attraction towards pap bhavas.

377. Q: Gyani gets Shubha bhava to avoid ashubha bhava- what does it mean?

A: Gyani entertains Shubha bhava to avoid ashubha bhava – this is told so for the satisfaction of people – figure of speech. In reality if seen, then the Shubha raga comes at the kaal of its own arrival only.

378. Q: Then why do  they do Prayashchit (repentance)?

A: This is only figure of speech. In reality it was the time for Vikalpa to happen , hence it came and the words were also spoken in that way . If we go further deeper then in reality the Shubha vikalpa and words of repentance to be uttered or the Guru Vani to be spoken, all these are natural deeds of pudgala – not that of soul , soul is merely gyan natured.

379. Q: For emerging from own experience to vikalpa , does it make a difference in gyata-drishta (knower-seer) nature?

A: When he emerges from self experience to vikalpa , then he is gyata-drishta like the Kevali only. In the experience he is gyata-drishta like Kevali and after emerging in vikalpa also he remains  gyata-drishta only. Vikalpa is entertained but that is also given up only . The Kevali is complete Gyata-Drishta and  this lower level practitioner is little gyata-drishta but both are gyata-drishta only.

380. Q: The Drishti of Samyak Drishti Gyani in the kaal of Shubha-ashubha also remains upon the Dhruva or does it wander?

A: For whom the Dravya Drishti has been revealed- such Samyak Drishti jiva’s Drishti remains always at Dhruva level. In the kaal of own experience- in Dhyan and kaal of Anand , in the kaal of experience abandoning vikalpa and when upayoga is in Shubha-ashubha then also, the Drishti always remains at Dhruva level. Samyak Drishti Chakravarty who may be with  96000 queens , even then his Drishti is inside at Dhruva level and not upon vikalpa. Bharat has war with Bahubali, both were Samyak Drishti , the upayoga of both was in battle ; even then their Drishti at that time had not shifted from Dhruva level. Drishti was naturally upon Dhruva level only. In the upayoga kaal of Shubha-ashubha also Drishti does not shift from Dhruva. King  Shrenik was Kshayik  Samyak Drishti, in the jail he died by suicide , even then in that kaal his Drishti had not deviated from the Dhruva level. The glory of Dravya Drishti is unfathomable.

381. Q: Gyani also gets Shubha raga, then does he forget Shuddhatma ?

A: The Mumukshu jiva engages in Shubha  raga but the tendency of searching for shuddhatma does not dwindle. The Mumukshu jiva does have Shubha bhavas of compassion-charity-pooja-bhakti etc. but his inclination and practices are towards shuddhatma only, there is no engrossment in Shubha bhava. The search practices towards jina form bhagawan atma do not stop and insistence of Shubha raga abandoning the goal of shuddhatma does not exist. He does not believe that Shubha raga is beneficial to me and does not forget the impurity of paryaya. Does not become promiscuous.

382.Q: Gyani believes the Shubha raga to be despicable. Then why does he worship  Shodash-Karan bhavanas ( sixteen cause form bhavanas)?

A: The Gyani does not worship sixteen cause form bhavanas, but he does have raga of that nature. In reality the spirit of Gyani is to be become stable in own nature only; but due to lack of Purushartha he cannot remain stable in nature and with buddhi of despicability the Shubha raga is entertained. If considered seriously then gyani is merely knower of those bhavanas – not karta of them.

383. Q: It is alright that Gyani does not have buddhi to make changes in other things or raga, but he does want to make his paryaya as pure?

A: The gyani does not have goal of attaining pure paryaya also. By facing dravya swabhava, the paryaya by itself tends towards purity. Dharmi does not engage in activities of body- other things, he does not engage in vikalpa and the paryaya which is generated at any time, he does not have buddhi to modify it either, i.e. his Drishti is shifted from the subject of paryaya. With the buddhi facing nature of substance only, the paryaya shifts from raga to veetrag form. No changes have to be carried out. Keeping the nature of things as it is himself changes into pure form by swabhava Drishti. The one  who has buddhi of making changes in things  or own state is Mithya Drishti.

384. Q: Dharmi Sadhak jiva is knower of raga or experiencer ?

A: The gyan of Sadhak jiva  encounters raga , he suffers the dukh also and gyan remains in gyan, he feels that sukh also.

385. Q: Gyani is gyayak of dukh or experiencer?

A: Gyani knows the dukh also and experiences it also . Just as experience of bliss is there ; in the same way whatever dukh is there, that is also experienced.

386.  Q: Whether Samyak Drishti also merely knows raga like omniscient?

A: Just as omniscient has all the Lokalok as Gyeya, in the same way the one who has taken omniscient natured in Drishti – such Samyak Drishti merely knows raga like omniscient. Lokalok is nimitta for omniscient to know; in the same way raga is nimitta for the knowledge of Samyak Drishti. Samyak Drishti does not engage in raga, but like omniscient knower of Lokalok, he knows raga only. This is the reality and this way only it is felt within and is satisfactory. This reality cannot change in three kaals and three loks. No other way the substance can be established. This is the reality as experienced within.

387. Q: Gyani experiences the dukh or not?

A: Gyani has same amount of dukh as the raga is present. Gyani also has experience of dukh equal to the amount of Kashaya. In the shastra it is stated that gyani does not have experience of dukh ; that is based upon the power of shraddha – from aspect of power. On one hand it is told that in fourth gunasthana there is no bondage, and then it is told that upto 14^th gunasthana he is worldly. Brother! Depending upon the aspect from which the statement is made in shastra , one should understand accordingly.

388. Q: Samyak Drishti has presence of three kashayas, does he have more dukh in Narak or Swarga ?

A: In reality the dukh is not that of attaining swarga or narak, but when own manifestations engage in Kashaya then it results in dukh. It is not so that Narak is cause for more dukh. But when jiva engages in adverse circumstances then more dukh is there. Depending upon the quantum of aim towards others, the dukh is that much only. That manifestation of dukh is not due to conjunctions but due to own self.

389. Q: In fourth gunasthana the Tattvartha Shraddhan is called Samyak, but charitra has not been said so?

A: The paryaya of charitra is primarily accepted from 5^th ,6^th gunasthana while 4^th is said to have swaroopacharan charitra.

390. Q: In fourth gunasthana the experience is also there or merely shraddha is there?

A: In fourth gunasthana along with experience of bliss the shraddhan exists.

391. Q: Samyak Drishti experiences bliss only in the state of nirvikalpa and in the rest of the period he must be in Pramad ( lack of restraint)?

A: Samyak Drishti always remain in shuddhata only. Even though the upayoga is not nirviaklpa and he engages in raga, eating, drinking , sleeping or pooja-bhakti-listening etc. external upayoga – even at that time he is manifesting in shuddhata. Inner Drishti is in swabhava only , hence in spite of raga form activities, that raga does not manifest in Drishti form; hence Samyak Drishti always remains in experience , remains in Shuddha form only – this is said. The Samyak Drishti has awakened in own nature, he is continuously awake only. King Shrenik is in narak , he too is manifesting in Shuddha form , not in raga . The raga comes , he knows it ; but he does not immerse in it.

392. Q: When the Upayoga of Samyak Drishti is engaged in others then is he illuminator of self ?

A: Even when upayoga of Samyak Drishti is upon others, even then he is self illuminator. But in the kaal of upayoga being other’s illuminator, it does not remain  the upayoga form  self illuminator. When upayoga is self illuminator, then it does not remain upayoga form other’s illuminator.  But the nature of gyan is self-other’s illuminator only.

393. Q: If with raga , one cannot change anything in other dravya, then why does gyani jiva engages in raga of changing in other dravya?

A: With raga there cannot be any change in other dravya , even then gyani experiences the raga due to weakness. Even then he is not karta of that raga, he merely remains gyata of that gyeya.

394. Q: Gyani is seen to be engaged in shastra study, preachment etc. all day; even then you say that gyani does not do raga- what does it mean?

A: The raga is surely present , but gyani is merely knower of that raga. Since he is knower of Atma, the self-other’s illuminator gyan is present at every samaya and at that time the raga which is present is also known , but he does not become owner of that raga. Gyani knows the raga as other gyeya form , in reality he is knower of raga related gyan at that time. Raga is nimitta for gyan but the gyan of raga has occurred by self within self and that is own deed while the raga present at that time is not my deed- thus gyani knows.

395. Q: Gyani is seen to have raga even then it is said that gyani does not have raga- this statement is from which aspect?

A: Gyani has small raga-dwesha but he does not have buddhi of oneness with it hence it is not counted. Gyani does not accept raga is due to others; the raga is not generated due to swabhava; the raga which is present he does not have oneness with it ; own swabhava is different from raga, it is experienced so; hence gyani does not have raga in reality, his oneness with swabhava only is enhancing.

Continued…..