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Sunday, December 1, 2024

Gyan Goshthi …08

 


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….

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