267. Q: In spite of realisation of glory of soul as described by
you, why the task is not accomplished?
A: Internally the extraordinary
greatness should be realised which does not happen. With extreme pleasure the
glory which should be realised, that does not happen. Although in knowledge the
glory is known.
268. Q: For realisation of real glory what needs to be done?
A: One soul only should be subject of
interest internally in reality and the tiresomeness with respect of bhavas of
the life is felt then the glory of soul cannot be prevented inside. In reality
the one who desires soul, he attains soul
only. Shrimad has also told – ‘the one desirous of freedom does not get
bonded’.
269. Q: What is the meaning of ‘Upayoga is in Upayoga’ ?
A: Upayoga in Upayoga means that in the
nirvikalpa manifestation of Samyak darshan Upayoga i.e. Atma of all three times
is known. Soul is soul form- in detached
form , being nirvikalpa in shuddhopayoga, the Upayoga form atma of all three
times is known.
270. Q: Deciding with vikalpa is Samanya Shraddha and nirvikalpa
experience is special shraddha - is this
right?
A: No. In shraddha there is no
distinction of Samanya and special. Nirvikalpa experience form realisation of
indivisible soul only is Samyak Darshan. This jiva attaining Samyak darshan firstly
decides with vikalpa that ‘soul is gyan form’. When Nirviaklpa experience is
attained then previous vikalpa form decision is called Vyavahara.
271. Q: For own experience it is asked to practice for six
months- what is that practice?
A: “ I am not raga- I am Gyayak.”- in
this way for attaining rigidity of Gyayak, practice again and again.
272. Q: If interest in soul is there and Samyak darshan is not
attained, then whether it would be attained in next birth?
A: If there is real interest in soul
then Samyak darshan would surely be attained only- definitely. With real
interest and goal, it cannot happen in three kaals that Samyak Darshan is not
attained. In Veerya the weakness should come , in veerya enthusiasm and doubt
free nature should be there. It will be done- such confidence should be there.
273. Q: If reality is known in knowledge, then can it be called ready for Samyaktva ?
A: In the knowledge, such strong
Sanskar should be cultivated which were never cultivated before- then it can be
called as readiness for Samyaktva.
274. Q: For entering within, the interest is required, or some
other mistake is there due to which he cannot enter within?
A: For entering within, the real
interest is required, but in relation to this interest nobody can say anything,
the decision should be taken by self. If real interest is there then he would
keep proceeding forwards and accomplish the task.
275. Q: Whether the consideration of nine tattvas is subject of
five senses? What is the recourse for the thinker of nine tattvas?
A: The consideration of nine tattvas is
not subject of five senses. With recourse to five senses the decision of nine
tattvas cannot be taken i.e. the jiva considering the nine tattvas has deviated
from the subjects of five senses. Now recourse to mind is there, but that jiva
does not want to get stuck in the
recourse to mind. He wishes to experience the undifferentiated soul
surrendering the recourse to mind also. With the goal aimed towards self the
bhava is negation of raga and respect towards the nature as nimitta.
Relinquishing the interest towards recourse to differentiation, interest
towards experience of undifferentiated nature is strongly manifesting , which
is cause for Nishchaya Samyak darshan.
276. Q: The consideration
of nine tattvas has been carried out infinite times, even then why the benefit
was not attained?
A: Brother! The consideration of nine
tattvas which has been carried out earlier, with respect to that, now there is a
difference. Earlier the consideration of nine tattavs was without aim towards
the undifferentiated nature, where as now the subject is that of aiming to
undifferentiated nature. Earlier with coarse subject of mind the consideration
of nine tattvas has been carried out infinite times, but remained deprived of
proceeding further by preventing the vikalpas and having extraordinary
understanding of the shraddha of oneness with Dhruva Chaitanya tattva. He
remained deprived of unique understanding hence transmigration continued.
277. Q: In Shubha bhava the implicit shuddhata is described. In
the same way is there implied shuddhata in Mithya Shraddhan ?
A: No. The paryaya with Mithya
Shraddhan is converse only, it does not have implied purity. Gyan has different
purity and part of gyan is called pure which enhances to become Keval Gyan. In
Shubha the implied part of shuddhata is told but after Samyak darshan only that
shuddhata is functional.
278. Q: “ What is the meaning of Ghat-ghat antar jina basei , ghat ghat antar jain” ?
A: Every soul in shakti form is Jina
only. Ghat ghat antar jain – i.e. staying in house holder state the Chakravarty
has 96000 queens and Indra has crores of dancers, externally various riches are
there , even then the Samyak Drishti is Jain internally. Being different from
raga he is true jain. The one who has given up thousands of wives, is a tyagi ,
but he has not separated from raga , then he is not true Jain. He has weakened
the raga but he has not experienced differentness with raga, hence he is not
Jain.
279. Q: How to attain freedom from raga?
A: With the force of singular misery
the freedom from raga cannot be attained. Yes, with force of Dravya Drishti the
freedom from raga can be attained. Without recognising the soul, where can one
go? Knowing the soul, by accepting its existence, the raga can be separated and
one can immerse in soul.
280. Q: The one with interest of soul becomes Deva after death?
A: Yes. The interest of tattva is there
, reading listening is there, bhakti-pooja is there- the one practicing these
gets to be Deva only. If someone is ordinary then he gets to be human.
281. Q: If he gets to be Deva then what kind of Deva?
A: That is depending upon own
capability he could be Bhavan-trik or Vaimanik. If he has experienced soul then
he would be Vaimanik only.
6. Samyak Gyan
282. Q: What needs to be
done to attain Samyak Gyan ?
A: Drishti should be upon Chaitanya
Samanya dravya and before this the form of seven tattvas should be in mind.
Decision of seven tattvas with vikalpa should be there.
283. Q: What is the
essence of Dwadashang?
A: Infinite Kevalis, Muniraj and Saints
tell that take recourse to own dravya and abandon recourse to other dravya.
Engage in swabhava and detach from other bhavas. This only is the essence of
twelve Angs.
284. Q: If only Atma has to be faced with, then why did Acharya
deva created so many shastras for this purpose?
A: This jiva has made so many mistakes
that to describe them so many shastras have been created. Not created, but
occurred by pudgala.
285. Q: With others as goal , one does not go within the soul-
this is alright but whether by shastra-reading also one does not go into soul?
A: Yes! With the vikalpa of shastra
study also one does not enter into soul.
286. Q: Then should we not read Shastras?
A: With the goal of soul the practice
of shastras should be done- this is told in shri Pravachansar and in shri
samaysar first gatha. Acharya deva has told that installing the Siddhas in your
own paryaya , you listen. It means that you are siddha form- with such
shraddha- realisation, you listen. The Drishti has been merged with Siddha nature therefore by listening and reading
also the concentration within self would enhance.
287. Q: At one place it is told that practice Agam with the goal
of Atma, by which you shall be benefited, and in another place it is told that
abandon the raga towards shastra also. Why so?
A: The aim towards others is cause for bandh , therefore
the aim towards shastra also has been told to discard and where it is told to
practice Agam , there in that Agam practice the goal is towards that of soul,
hence with Vyavahara it is told that Agam practice is means for benediction.
288. Q: Knowledge of Atma gained in mind by means of shastra
results in Atma Gyan or not?
A: This is word gyan but atma was not
known. Atma is known by Atma. Gyan attained with Shuddha Upadan results in
bliss but the gyan by means of Ashuddha Upadan does not give bliss and without
the bliss the soul does not get to be known in reality.
289. Q: The soul was known through shastra and later the
manifestations immersed within the soul- what is the difference between the two
with respect to knowledge of soul?
A: There is infinite times difference.
The knowledge gained through shastras, this is ordinary knowledge of conception
form and experiencing the soul by immersion
is knowledge of soul by direct experience. Hence there is vast
difference between the two.
290. Q: Whether Sensory knowledge is not means for Atma Gyan?
A: Knowledge with Labdhi of Eleven Angs
and Nine Poorvas is also fragmented knowledge, and not that of Atma. Atma is
beyond sensory gyan form, the sensory knowledge is not soul. Reading thousands
of shastras with eyes and listening with ears, all this is sensory knowledge,
not Atma Gyan. Atma knows by gyan beyond senses and the one knowing through
senses in not Atma. The taste of bliss by knowing the soul is not felt by
sensory knowledge. Hence the sensory knowledge is not Atma.
291. Q: For the one knowing soul by means of inference is making
mistake in paryaya or the mistake lies in
knowing the soul?
A: The one with inference knowledge did
not know the soul really. Hence the mistake is in the knowledge of soul. With
own direct experience only the form of soul gets to be known, as it is. With
inference he knows the soul as described by shastra and omniscient. But in
reality the knowledge is through own direct experience. Without own direct
experience the soul does not get to be known.
292. Q: With sermon of Bhagwan also if Soul does not get to be
known, then please tell that how that soul gets to be known?
A: The sermon of Bhagwan is Shruta-
Shastra and shastra is Pudgala form hence it is not gyan- it is affliction. The
gyan attained through that shruta is also affliction, since with the goal of
that shruta, the gyan is directed towards others and the gyan generated with
goal towards others cannot know self. Hence that too is called affliction like
shruta. Just as Sutra -Shruta Gyan is not gyan, it is external product-
affliction; in the same way the gyan attained with aim towards the shruta is
also external product- affliction. Oh! How extraordinary is the style of
Veetrag? The gyan with aim towards others is also declared as affliction. By
means of activity of knowing of own gyan form, the soul gets to be known , but
with the sermon of Bhagwan the soul does not get to be known.
293. Q: Gyani with knowledge of 11 Angs and 9 Poorvas practices
five MahaVritas , even then what is lacking for attaining Atma Gyan?
A: In spite of knowledge of 11 Angs and
practice of five MahaVritas, he still lacks to have indivisible gyan of Bhagwan
Atma. The fragmented knowledge of 11 Angs was gained by sensory knowledge, that
fragmented knowledge being dependent upon others was a means for misery.
Without attaining knowledge of indivisible Atma, due to destruction of gyan of
11 Angs with time, that jiva goes to Nigod also. The knowledge of indivisible
Atma is the prime thing. Without it there is no end to transmigration.
294. Q: In what aspect Acharya Deva has called Keval Gyan and
Shruta Gyan to be similar?
A: Just as by experiencing the soul by
means of Keval Gyan, the Bhagwan Kevali is Kevali, in the same way we by
experiencing the Shuddha Atma by means of Shruta Gyan, we are Shruta Kevali- this is said by Acharya
Deva. Hence be done with desire to know more!
The stationing in own nature should remain. Oh! Look the Muni describes his own condition that we
are also shruta kevali by experiencing the Shuddha atma like Kevali. Just as
someone observes the pot of nectar by means of sunlight and someone else sees
it by means of lamp, then there is no
difference in the object seen. In the same way, Kevali observes the pot of
nectar form Atma by means of sun of Keval Gyan and Shruta Kevali observes the pot
of nectar form soul by lamp form shruta gyan. Although there is difference in
illumination of sun and lamp, even then there is no difference in the object
observed. By telling this the equivalence to Kevali has been told.
295. Q: What is the meaning of Sookshma Upayoga?
A: Inside the soul Dhruva substance is
existent which can be detected by sookshma upayoga. The Upayoga which remains
stuck with manifestations of punya-pap, that is sthoola (coarse ) Upayoga.
296: Q: How to make Upayoga Sookshma?
A: In side, the soul substance is present
having unimaginable capability. If he takes interest in it then Upayoga bends
inwards becoming sookshma.
297. Q: The subject of Dharana (conception) is Soul or not?
A: The conception derived from external
knowledge does not have soul as subject. But the conception of soul derived with Samyak-MatiGyan by
knowing the soul has its subject as Soul. With this conception the Gyani recalls
the soul again and again.
298.Q: Recollection means
Nirvikalpa state?
A: Recollection only is Nirvikalpa
state. In Nirvikalpa recollection the bliss beyond senses is experienced. With
this Nirvikalpa recollection the Moha gets abandoned ; with vikalpa Moha cannot
be abandoned.
299. Q: Kindly tell the difference and between the
Samanya(general) Gyan and
Vishesh(specific) gyan and their results,
and clarify that which gyan Samyak Drishti believes to be his own?
A: Gyan one with the subjects is
specific knowledge that is called Mithya Gyan. Forgoing its goal, the gyan
generated with recourse to only Samanya Gyan-Swabhava is called as Samanya Gyan
or Samyak Gyan. The Gyan revealed by
being one with gyan nature is called as Samanya Gyan or Veetragi gyan and the
same is called as Jaina order or soul experience. In Samanya Gyan the bliss of
soul is experienced. In Vishesh Gyan i.e. sensory knowledge the taste of bliss
of soul is not felt ; instead restlessness and misery is tasted.
The gyan
produced with recourse to other dravya is Vishesh (specific) Gyan. The
knowledge derived by listening to sermon of Bhagwan is sensory knowledge –
Vishesh gyan ; that is not gyan of soul- not gyan beyond senses- not Samanya
gyan. Gyani has knowledge of soul , that Samanya gyan is known by Gyani as own
gyan and the sensory knowledge knowing others which is of different forms and
dependent upon others , that gyan he does not treat as own. Just as other Gyeya
is not own, in the same way the gyan of others is also not own . The Atma gyan
only is own gyan which gives taste of bliss.
300.Q: After attainment of Atma Gyan the Vritas etc. are raga,
this is felt; but firstly Atma Gyan does not happen in a hurry?
A: What is the meaning of hurry? This
should be practiced that what is raga? What is soul? I am trikaal permanent
substance. With such practices and knowledge, experiencing the soul different
from raga – that is the first thing. Without knowing the soul all KriyaKand are
waste. Soul is inside bliss natured mass of consciousness form Prabhu. Without
its knowledge, without experience of inner state, till then all Kriya kand is
meaningless. Attainment of Samyak darshan is rare. Hence firstly efforts should
be made to attain Samyak darshan.
301. Q: Why is it important to know about own sovereignty and
not that of others?
A: With respect to self all others are
non existent, only self is existent. Self is Gyata (knower), Gyeya(known) and
Gyan(knowledge) form existence. Hence know about own existence. By the
knowledge of own existence the glimpse of bliss beyond senses cannot be
prevented and if the bliss is not felt then understand that we have not known
about the own sovereignty truly. Actually bending inwards and immersion only is
the essence of all Siddhant.
302. Q: Whether fragmented knowledge – sensory knowledge is also
conjunction form?
A: Yes. In reality the fragmented knowledge
is also conjunction form from aspect of trikaali swabhava. Just as senses are
conjunction form, in the same way that is also conjunction form. Just as body
is totally different from Gyayak ; in the same way fragmented knowledge –
sensory knowledge is also different from Gyayak, it is conjunction form; not
swabhava form.
303. Q: Whether in the discourse of the gyani, non existent can
also be discoursed?
A: No. In the speech of Gyani the non
existent cannot be discoursed. Gyani does have instability, but his discourse
does not have narration of non existent. Nishchaya is attained by means of
Vyavahara, raga is beneficial, raga is means to dharma, one dravya can do job
of another dravya- such discourse are untrue discourses.
304. Q: Listen to Panchastikaya being a servant – what does it
mean?
A: It means listen like a servant. Just
as a beggar goes to a rich person for asking alms, in the same way the disciple
goes to guru being beggar. He does not listen with the pride of ‘I too know
something’ but listens with the spirit of one who is in need , for his own
benefit. He decides that he wishes to learn Panchastikaya – in his knowledge.
305. Q: Gyan with the recourse of others decides about
Shuddhatma , whether that knowledge is also waste?
A: Knowledge with goal of others takes
savikalpa decision, that is not really decision of shuddhatma. Facing self the
decision taken in nirvikalpa state is the real decision of shuddhatma.
306. Q: Why does the gyan with vikalpa which takes one near the
shore is called as waste?
A: Gyan with vikalpa does not provide
experience of shuddhatma. With gyan facing inwards only decision of Shuddhatma
with own experience is taken.
307. Q: Whether nature of knowledge is to know in organised way?
A: Atma is gyan form and that has five
paryayas of Keval Gyan etc. Keval Gyan knows the organised activity of his
quality. In the same way the Matigyan also knows the organised karya of own guna. It knows the deed of others
also in organised way. Shruta Gyan, Awadhi Gyan, Manah Paryay gyan also know
the organised activity of each of their gunas as well as karya of others also.
Knowing in organised way is its nature.
Soul is only gyan form i.e. its paryaya, guna and
dravya – is just knower, they do not change anything. No changes have to be
made within self also. The way organised deed is done, it knows that way. Just
look! The thing is like that. Inside it is quite deeply analysed but in words (
it cannot be described…).
308. Q: In the present paryaya the gyan is partial, then how to
attain gyan of complete gyan nature in that partial gyan?
A: Just as eye in spite of being small
comes to know the entire body, in the same way in spite of gyan being limited
in paryaya, if that gyan is facing inwards then it can know the complete gyan
natured shuddhatma by means of self experience. Prior to attainment of Keval
Gyan in the partial gyan the decision of complete gyan natured soul is carried
out for sure by own direct experience.
Just as with
small quantity of sugar the decision of taste of entire sugar can be done, in
the same way by facing inwards the decision of complete gyan nature is
definitely carried out in the partial paryaya of gyan. With complete gyan only
the complete soul may be known- such is not the case. If the incomplete gyan
cannot know the complete soul then
Samyak gyan can never be attained; hence incomplete gyan also being
inwards can know the entire soul.
309. Q: Upayoga cannot be destroyed by others- its meaning?
A: In the Pravachansar 9th
Bol of Alingrahan of 172th gatha it has been told that Upayoga cannot be
destroyed by others. The Muni is in charitra state and they go to Swarga where
the charitra state gets destroyed, even then the upayoga which has been
acquired with the goal of self does not get destroyed. The Upayoga which is
generated with the aim towards self, is indestructible- does not get destroyed.
Continued….
