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…..