Gyan Goshthi…..09

 

 

7. Samyak Charitra

310. Q:  What is dharma? What is the real Moksha Marg?

A: Charitra is really dharma and that is the real Moksha Marg.

311. Q: What is the meaning of charitra?

A: Remaining in Shuddha gyan form soul- manifesting , that is charitra.

312. Q: What should be first done to attain such charitra?

A: For Charitra firstly the real form of self and others should be decided since one has to concentrate in that. Without deciding the nature of substance how can one be stationary within ? Hence firstly the thing  in which one has to be stationary , the nature of that thing should be decided.

313. Q: Charitra is really dharma- this is told , what is the form of that charitra and what should be first done for its attainment ?

A: Immersion-manifesting in Shuddha gyan natured soul is charitra. For charitra firstly the real nature of self and others should be decided ; since the one in which one has to be concentrate , without deciding the form of that thing how can one be stationary in it? Hence the thing  in which one has to be stationary , the nature of that thing should firstly be decided.

314. Q: How should the nature of thing be decided?

A: In this world I am Gyayak by nature. Other than myself all other sentient-insentient substances are gyeya for me. With all the substances of the world, I do not have any other relation with them other than Gyeya-Gyayak relation. No substance is mine and I am not doer of any deed for anyone. Every substance by own natural capability only is manifesting in Generation-destruction-permanence form, I do not have any relation with it. The jiva who takes such decision , he only forgoing relation with others, attaches his upayoga within own nature and he only acquires conduct form charitra in own nature. In this way for charitra firstly the form of substance should be decided.

315. Q: With such understanding no Jiva would do Vrita and Tyag?

A: Who does tyag and whose tyag? The jiva cannot accept or relinquish other things at all, only own degeneration can be relinquished.

316. Q:  Who can renounce the degeneration?

A: The one who has realisation of the nature different from the degeneration, that jiva only can renounce it. Without knowing soul nature different from raga, how can he renounce raga? With the real shraddha acquired by means of Samyak darshan  of nature different from raga only the renunciation of raga can be really carried out. The jiva who does not know own Shuddha swabhava and believes oneness with raga, that jiva cannot renounce raga . After understanding this only the real renunciation can be carried out. The real Tyag can be done by Samyak Drishti only. Mithya Drishti does not have knowledge of whom to renounce and whom to accept , there fore his tyag is not real.

317. Q: How is the jiva deciding the nature of substance ?

A: That jiva views own soul as firm conviction form, inactive and non enjoyer. He does not have doubt of the nature of self and others. He does not believe any activity of other dravya to be that of soul and he sees own soul to be free of activity of other dravya – inactive form. He views self to be free of enjoyment of other dravya. Viewing own nature to be such, that jiva free of doubt and perturbation concentrates within own nature. Immersing within own nature he becomes stationary within self, In this way the charitra is attained by those who decide the nature of substance.

318. Q: Who attains the Muni state as  practitioner of Moksha Marg?

A: After deciding the nature of thing as described above, the one who concentrates in that, he only attains Shraman State.

319. Q: What is the other name of Shraman-hood.

A: The other name of Shraman-hood is MokshaMarg. Where Moksha Marg is there,  that only is Shraman-hood. If  Moksha Marg is not there, he does not have Shraman-hood either. 

 320. Q: Muniraj practices MahaVrita etc. then why they are called Asrava bhava? They are charitra only?

A: In Dhavala part 1 and 12 it is stated that Muni enjoys five MahaVrita but he carries out five MahaVrita or practices them- that is not told. Just as worldly jivas enjoy ashubha raga, in the same way the Muni also enjoys Shubha raga. In Samaysar etc. Adhyatma shastras also this is written , but even in granth of Vyavahara also i.e. Dhavala it is stated that Muni enjoys the Shubha raga of  five MahaVrita.

Printed lion over carpet or blanket cannot kill anyone , that lion is only words form. In the same way the internal-external jargon , external activity form Charitra is merely words form charitra. It is not real charitra since it is not of the nature of soul dravya. Being of the nature of Pudgala dravya , that is act of fruition of karma. Even though to avoid ashubha, Shubha is carried out; even then it is cause for bandh and not cause for Moksha.

321. Q:  After experiencing the undifferentiated form soul, what is the use of carrying out Vrita etc.?

A: After experiencing the Shuddhatma in 5^th-6^th gunasthanas , those types of ragas cannot be avoided depending upon the context. That Shubha raga is cause for bandh only and it is despicable- thus gyani knows. The Kashaya keeps reducing depending upon the enhancement of purity and therefore the Shubha raga of vrita etc. cannot be avoided- such is the nature only.

322. Q: Vrita-tapa etc. are vikalpa, hence they should be done or not?

A: The subject of doing or not doing does not arise. In 5^th gunasthana after Samyak darshan those vikalpas arise , they are Shubha raga , not dharma; thus gyani knows. With such vikalpa the Mithya Dristhi bonds punya with Shubha raga- but he considers that raga as dharma, he believes it to be his nature, hence Mithyatva also accrues. The subject is not that of committing ashubha leaving Shubha , but Shubha raga is not our nature- thus knowing the subject is that of revealing shuddhata.

323. Q: Who experiences the true equanimity bhava?

A: The self and other tattva are different- such independent substance form is not realised and considers the substance to be dependent , he cannot experience the true equanimity bhava. In the belief of considering the nature of substance to be dependent only  infinite irregular bhava is present. Although he may not appear to be angry externally and has low Kashaya . even then where the knowledge of substance nature is not existent, there bits of equanimity is also not there. The disrespect to the gyan nature of soul only is great irregular bhava. Every tattva is free , no one is dependent upon others. My nature is merely to know all others- in this way knowing the freedom of substance respecting own gyan nature is the true equanimity bhava.

324. Q: In this dharma, the subject of renunciation  or acceptance did not arise at all?

A: In this only the real renunciation-acceptance is included. The receipt-renunciation of any external object cannot be carried out , it is carried out internally only. The belief of renunciation-acceptance of external objects is only adharma. Even though such belief form Jiva is Tyagi of greens and practices enchantments in the name of Bhagwan , even then he is Adharmi. I can renounce-accept external objects , or with less Kashaya or raga I would accrue dharma – renunciation of such false belief and our internal nature is complete gyan statue form different from corporeal and degeneration, the acceptance of such gyan-shraddha-stability only is dharma. The acceptance of complete nature in shraddha and renunciation of incompleteness only is dharma.

325. Q: Whether Tyag is not dharma?

A: After attainment of Samyak Darshan, the part in which the Veetraga bhava has appeared , in that part Kashaya has been renounced. Samyak Darshan etc. are Asti (present) form dharma and renunciation of Mithyatva and Kashaya are Nasti (absent) form dharma. Tyag without Samyak Darshan is not dharma. If Kashaya is weak then it is punya bhava.

326. Q: The foundation of dharma and adharma is on which basis?

A: On one hand conjunction and on the other hand nature- both are at the same time. There the Drishti is upon whom- upon this the basis of dharma-adharma is there. If Drishti is upon conjunction then adharma is accrued and if Drishti is upon swabhava then dharma is accrued.

327. Q: What is the conduct of dharma?
A: creating relationship with swabhava and giving up with respect to other; i.e. depending upon our nature, knowing thus accepting it in shraddha-gyan is conduct of darshan and gyan; later attaining oneness of Upayoga in the same swabhava only is conduct of charitra. With such conduct only dharma is attained, there is no other conduct of dharma.

328. Q: Samayik is of how many types? Out of them which belongs to fourth gunasthana?

A: Samayik is of four types. Gyan, Darshan, DeshVirat and Sarva Virat Samayik. Respecting own complete gyan nature and not respecting degeneration is Gyan-Darshan form Samayik. Earlier due to Mithyatva he used to believe that ‘punya is beneficial and pap is harmful’, at that time the shraddha and gyan had irregular bhava.  Now any external substance is not beneficial-harmful to me , punya-pap both are not my nature –revelation of such bhava of equanimity in gyan-darshan upon attainment of Samyak shraddha dependent upon swabhava is shraddha-gyan form Samayik. This Samayik is also attained by Samyak Drishti having arambh-parigrah ( lack of restraint- possessions) and is always present , not for just an hour. With greater immersion in nature the DeshaVirat form Samayik Shravak state and upon greater immersion the Sarva Virat form Samayik Muni state occurs.

329. Q: Whether only Charitra is dhyan or Samyak Darshan-Samyak Gyan also are types of Dhyan?

A: The shraddha of shuddhatma swabhava is also Dhyan of Paramatma Swabhava. Samyak Darshan is also concentration within own nature and Samyak Gyan is also Dhyan and Samyak Charitra is also Dhyan. All these are concentration within own nature form types of Dhyan and are revealed through Dhyan only. Concentrating upon own nature, relinquishing the concentration upon raga only is Samyak Darshan – Gyan-Charitra. By concentrating upon gyan nature itself the worries of raga get renounced. That concentration only is prevention of worries form dhyan and that only is Moksha Marg.

330. Q: Why Dhyan paryaya is said to be different in some aspect?

A: In Samaysar Gatha 320 JayaSenacharya has called Dhyan as different in some aspect. Its meaning is that from aspect of others  Dhyan paryaya is of self hence is indifferent, and from aspect of permanent Dhruva dravya, Dhyan paryaya being destructible is different.

In reality dravya and paryaya both are different.

331. Q: There are four types of Dhyan – Pindastha, Padastha, Roopastha and Roopatita. Out of them how many are with vikalpa and how many without Vikalpa?

A: In reality all four types of Dharma Dhyan are Nirvikalpa since, after abandoning vikalpa the upayoga is stationary within self, then only it would be called real dharma dhyan. Firstly Pindastha i.e. the Shuddha Atma residing within the body, Padastha i.e. the Shuddha Atma subject of word  form, Roopastha i.e. Arihant Omniscient and Roopatita i.e. siddha Paramatma beyond body- the contemplation of these four types of forms in different ways- when carried out in the mind in concentrated manner abandoning other coarse vikalpas , then it is called as Vyavahara Dharma Dhyan. Later when even that vikalpa is also abandoned and the upayoga is focused upon own form then it can be called real dharma dhyan.

In this way the four types of contemplations with vikalpa are called dharma dhyan from aspect of Vyavahara. The real dharma dhyan is Nirvikalpa only. The real Dharma dhyan is Veetrag and that only is Sadhak (practitioner) of Moksha.

332. Q: In Paramatma Prakash the Dhyan of Parmatma is called Dharma Dhyan – how come?

A: By asking to carry out dhyan of Paramatma, Dhyan of our own Atma has been asked to be carried out, Paramatma not different from self. Own nature is like that of Paramatma being totally raga free, recognising thus contemplate of that only- this is the real Dhyan of Paramatma. Other than this the goal of Arihant or Siddha is not real dharma dhyan, but is raga and in reality raga is Aart-Dhyan , hence with that Dharma Dhyan can never be carried out.

333. Q: Why immobility (charitra) has been called closer means ?

A: Since Samyak Darshan-Gyan is also means for Moksha , but the immobility with Samyak darshan -Gyan is real means of Moksha. Hence the immobility is called as closer means of Moksha. In spite of Samyak Darshan-Gyan without immobility in self the Moksha cannot be attained.

334.  Q: In Swamy Kartikeya Anupreksha it has been told that for the Bhavana(spirit) of Jina’s Words these Bhavanas have been created- what does it mean?

A: Firstly “ what is Jina’s words” – this needs to be decided. In the words of Jina the form of dravya-guna-paryaya , understanding these three the way they are and with realisation the dharmi jiva practices these bhavanas. In that the parts of Veetragi shraddha, veetragi gyan and Veetragi anand get revealed to him. The meaning of Bhavana of Jina’s words is that the realisation of the nature of thing as per the words of Jina – the one who attains it, he only has these bhavanas. The one who believes in Kudeva, Kuguru, Kushastra opposite to the words of Jina, his contemplation of twelve bhavana is not true. Without Samyak Darshan the Bhavanas are not real.

335. Q: Is the meaning of Sansar Bhavana is bhavana of the world?

A: No. The Sansar Bhavana does not mean the bhavana or interest in Sansar. The interest and Bhavana is of swabhava only. The dharmi jiva with the Drishti upon own nature, contemplating of the form of the world, enhances the detachment , this is called as Sansar Bhavana. Without realisation of inner Tattva the twelve bhavana is not real.

336. Q: The means of Moksha is spirit of Equanimity. With that bhava whether Moksha would be attained?

A: The spirit of equanimity means Veetragata. This Veetragata is attained when dravya is realised. Without recourse to dravya the Veetragata cannot be attained. The means for bhava of equanimity is Veetrag natured Bhagwan Atma and with recourse to that and abandoning recourse of others, Moksha is attained. This is brief description.

337. Q: Tyag is Jain Dharma or not?

A: The part in which the Veetraga bhava is revealed with Samyak Darshan , in that part the renunciation of Kashaya is called dharma. The Samyak Darshan etc. are Asti form dharma and the renunciation of Mithyatva and Kashaya at the same time is Nasti form dharma. In any state with tyag without Samyak Darshan the dharma cannot be attained, if Kashaya is weak then it results in punya.

338. Q: What is the forgiveness of Atma?

A: By recognising the nature of infinite guna form , gyan anand form atma the forgiveness of atma is attained. Atma does not have any corrupt bhava – it is only ocean of forgiveness , ocean of peace. Although in infinite period infinite bhavas were there, the worst of the worst bhavas were there, even then atma is treasury of forgiveness- by recognising  thus only true forgiveness is attained.

339. Q: Ahimsa is called supreme dharma, what does it mean?

A: The bhava of compassion towards other jivas is raga and raga causes himsa of self and believing benefit by raga is disrespect to Chaitanya Prabhu. The Ahimsa which is called as supreme dharma; that is non generation of ragas etc. in  paryaya of atma, that only is Veetragi Ahimsa Dharma. In Pururshartha Siddhi Upaya gatha 44^th it is told that the non generation of ragas etc. in atma only is Ahimsa and their generation is Himsa. Such talk which jiva  would  enjoy without eligibility (for moksha)?

8. Moksha Marg

340. Q: Whether Moksha Marg is of two kinds?

A: Moksha Marg is of two kinds- one is Vyavahara and other is Nishchaya. Nishchaya is real Moksha Marg and the Vyavahara is traditional. Or, from aspect of differentiation the Nishchaya Moksha Marg is also of two types namely Savikalpa and Nirvikalpa. I am infinite gyan form, Shuddha, one indivisible, Dhruva -such contemplation is Savikalpa Nishchaya Moksha Marg which is called Sadhak ( practitioner) and abandoning the Savikalpa contemplation Nirvikalpa Soul experience is Nishchaya  Moksha Marg which is the objective.

Just as the shraddha mixed with raga of Deva-Guru-Shstra is called as Vyavahara Samyaktva, but it is not Samyaktva – it is raga only, but it is alleged to be Samyaktva and called as Vyavahara Samyaktva. In the same way here the Nishchaya Moksha Marg is attributed to Savikalpa contemplation, terming it as Savikalpa Moksha Marg. The vikalpa is with recourse to self hence it is termed as Sadhak . Here vikalpa is cause for bandh , even then with attribution of Nishchaya it is termed as Sadhak. Since ‘I am shuddha’ etc. savikalpa contemplation of Nishchaya is called as stand of Nishchaya naya. In the same way here also the position is attributed.

 341. Q: Whether Dravya Ling is not means for Moksha?

A: Shastra Gyan is Dravya Ling- the shraddha of differentiation of nine tattvas and the charitra of six jiva life forms is also Dravya Ling, the vikalpa of shastra and vikalpa of five Maha Vrita etc. is also Dravya Ling, subsequently the nakedness of body is also Dravya Ling. The saints did not stop in this Dravya Ling and further practicing Bhava Ling form darshan-gyan-charitra, they attained Moksha Marg and Moksha. If Dravya Ling were cause for Moksha then abandoning it, the saints would not have taken recourse to soul within. The shraddha-gyan which does not take recourse to Chaitanya Prabhu- that shraddha-gyan is dravya ling, body based; is other dravya and not own dravya.

342. Q: Whether  cause for bandh is other dravya and cause for Moksha is own dravya ?

A: The cause for bandh is not other dravya since other dravya is always present. If that were cause for bandh then unbonded state can never be attained. In reality the bhava of ownership towards other dravya only is cause for bandh. The own dravya is also eternal , even then Moksha has never been attained so far, hence bhava of ownership in own dravya is cause for Moksha. After attaining ownership of own dravya, although other dravya is existent, even then it is not cause for bandh and does not result in bondage. Hence it establishes that ownership is own dravya is cause for Moksha and ownership in other dravya is cause for bandh.

343. Q: The means for Moksha is Param Paarinamik bhava or Kshayik Bhava?

A; In reality the Param Paarinamik Bhava only is means for Moksha. But if description is from aspect of paryaya then Kshayik, Upasham And Kshayopasham are also called as means for Moksha.

344. Q: What if the real procedure of Marg?

A: The soul has unimaginable capability, it has infinite guna as nature and without interest in them, the Upayoga cannot shift from others into self .  The pap bhavas in which the jiva is present, they are not the subject here at all; here the one with interest in punya renounces external objects, practices tapa-sheel-sanyam, adopts dravya ling properly; even then so long as interest is within others , till then upayoga does not divert from others into the own nature. Hence by changing the direction of interest from others only the upayoga can shift from others into self. The real procedure of Marg has this sequence only.

345. Q: First Ashubha raga should be renounced and engage in Shubha raga , then Shuddha bhava is attained – is this the sequence?

A: No brother! This is not the sequence. Firstly Samyak Darshan is attained , later Shubha raga cannot be abandoned suddenly  hence firstly abandoning ashubha raga Shubha raga is embraced – this the sequence of Sadhak.

346. Q: What is the meaning of equanimity? Whether equanimity can be attained by observing other dravya?

A: By observing other dravya equanimity is not attained. By immersing in own dravya the equanimity towards all other dravyas is attained. Remaining immersed in own dravya is Asti and equanimity in other dravya is Nasti.

“ I become impartial towards all other dravyas”- this has been told. In this the shraddha of Deva-Guru-Shastra , gyan of nine tattvas, five Maha Vritas form recourse to Vyavahara jewel trio – all have been abandoned. Vyavahara jewel trio is also with recourse to other dravya, hence towards that also I am impartial, i.e. surrendering recourse to Vyavahara jewel trio I take recourse to undifferentiated soul only. In shastra where Vyavahara jewel trio is called as means for Nishchaya, there it should be considered as statement in Upachar sense. Here Vyavahara jewel trio is called as despicable for abandoning recourse to it, since in reality Vyavahara jewel trio is not means for Nishchaya jewel trio. The cause for Nishchaya jewel trio (shuddhopayoga) is the manifestation in accordance with dravya only. Vyavahara jewel trio is shubhopayoga form while Nishchaya jewel trio is shuddopayoga form.

347. Q: Raga-Dwesha is not dharma – it is adharma – you say it ; hence where raga dwesha is present , there bits of dharma should not be present.

A: Raga-Dwesha is not dharma by itself – this is alright, but with small raga dwesha being present, the dharma of Samyak Shraddha- gyan form can be attained. In lower state with Samyak Gyan little raga-dwesha is also there ; but gyani knows that it is adharma , the amount of own experience attained without raga-dwesha only is dharma. If raga is considered as dharma then shraddha-gyan is also false. But knowing gyan nature without raga, its shraddha is there and raga is not totally abandoned , then it does not result in false shraddha and gyan. In the same way where raga dwesha form adhrama is there , hence samayak shraddha -gyan becomes less – such is not the case. In spite of presence of raga-dwesha also Kshayik shraddha is possible ; the reason is that shraddha-gyan-charitra are infinite qualities , they are not completely undifferentiated. In spite of shraddha of completeness, the state of completeness takes time, they do not happen together; but appearance of completeness is our nature- this thing should be realised , then in short while completeness would be attained.

348. Q: What should be firstly decided for attaining dharma?

A: The dharma is attained with recourse to trikaali dravya – firstly that should be decided , so that the bhava aiming towards others is not supported. Firstly shraddha-gyan are Samyak and later Samyak charitra is attained; even then what to do? People are lost in external Kriya kand, hence they find it difficult. Soul is Prabhu by nature, in a moment it can turn around, the mistake is that of a moment and can turn around in one moment.

349. Q: Soul does not have loss-gain from other substances. The cause for non benediction of soul is raga- this you say. Is there any other cause for non benediction other than that raga?

A: Any other substance or Deva-Guru-shastra etc. are not means for benediction-non benediction of this jiva. The right understanding within own paryaya  and stability is cause for benediction and wrong understanding and ragas etc. are only cause for non benediction. Although  the raga only is cause for non benediction of this jiva ; even then the non benediction caused by raga bhava is infinite times less than the wrong belief that ‘raga is dharma’ or ‘raga is beneficial to soul’. The jiva with wrong belief in spite of being renouncer and Pandit wanders in transmigration.

350. Q: With recourse to whom the beginning of dharma is carried out?

A:  With recourse to own dravya only the dharma is started. Against it, even if he takes recourse to other dravya for a lakh times, even then dharma cannot be started. Paryaya should inclines towards dravya , take recourse to dravya – with this objective all study, consideration, thinking, listening should be done; since the prime objective is to take recourse to dravya.

Continued…..