12. Nishchaya -Vyavahara
476. Q: You call the 11th Gatha of Samaysar as the
life of Jain Darshan. There the Vyavahara naya is called as unreal – untrue.
Kindly clarify.
A: The 11th gatha is really
life form of Jain Darshan. In that the Nishchaya-Vyavahara have been told ,
which should be known properly. The raga, paryaya, divisions of gunas- all
these are subjects of Vyavahara naya and not that of trikaali substance ; hence
vyavahara naya is called as untrue unreal. Its simple meaning is that the
paryaya does not exist at all. But the intent is not so. Paryaya is surely
there , its existence cannot be ignored ; but the trikaali substance is not
paryaya; hence ignoring paryaya the Drishti is directed upon the trikaali
Dhruva gyayak. Since the objective is to experience the dravya by treating
trikaali Dhruva as prime. Gyan is Atma – such differentiation also is not
subject of Drishti. In the Drishti of one observing undifferentiated, the
differentiation is not seen at all. The
one observing truth does not see untrue, the one observing Nitya does not see
Anitya , the one whose Drishti is upon real, does not see unreal and the one seeing one form does not
see several forms. For this reason the differentiation form Vyavahara is called
as unreal and with the subject of Nishchaya naya, the trikaali Dhruva substance
only being real, the recourse is directed towards it. Oh! This Atma Tattva is
deep , for deciding and experiencing it the internal intent of Acharyas has to
be understood.
477. Q: In 11th Gatha of Samaysar it was told to take
recourse to the Shuddha naya, but Shuddha naya is part of gyan- it is paryaya;
whether by taking recourse to it the Samyaktva can be attained?
A: When do we call it as taking
recourse to Shuddha naya in reality ? Considering part only and in its recourse
if one is stuck then he does not have Shuddha naya at all. Directing the part
of the gyan inwards , the one who manifested in undifferentiated form with
trikaali dravya , he only attains Shuddha naya and it is said that with such undifferentiated
Drishti he has taken recourse to Shuddha naya. In other words the recourse to
Shuddha naya is subject of non differentiation of dravya and paryaya. The
manifestation being inwards became one with dravya and the experience which was
attained , its name is recourse to Shuddha naya, in that there is no recourse
to difference of dravya-paryaya. Although Shuddha naya is part of gyan , it is paryaya; but that Shuddha naya has become one
with the internal real swabhava , i.e. the naya and subject of naya are not
different. When gyan paryaya bends inwards, became one with Shuddha dravya then
only Shuddha naya is attained. This Shuddha naya is nirvikalpa.
478. Q: In Shastra Vyavahara is also called as praiseworthy?
A: For the Jiva with the spirit of
Nishchaya naya shuddhatma i.e. Sadhak jiva , so long as complete Veetragata is
not attained , till then the Vyavahara Samyak darshan-gyan-charitra along with
Nishchaya Samyak Darshan-Gyan-Charitra i.e. shraddha of real Deva-Guru-shastra,
knowledge of nine tattva and conduct of five Maha Vrita; they are called
praiseworthy being assistant to Nishchaya. They are called as Vyavahara Moksha
Marg also, although in reality it is bandh marg only. Hence in the kaal of
bhavana of Nishchaya Shuddhatma that Vyavahara is not praiseworthy. So long as
Sadhak jiva does not have complete Veetragata , till then i.e. in the first
stage the Vyavahara shraddha-gyan-acharan is called as praiseworthy, even then
it is not praiseworthy in the kaal of bhavana of shuddhatma.
479. Q: Nishchaya naya and Vyavahara naya have mutual opposition
or friendship?
A: The Nishchaya naya and Vyavahara
naya have opposition only , but they stay together- from this aspect it is
called friendship also. The way Samyak Darshan and Mithya Darshan have
opposition i.e. they cannot stay together for one moment also, such opposition
is not there in these two nayas. Both stay together hence friendship also is
there.
480. Q: You call Vyavahara as despicable then whether Vyavahara
does not exist?
A: Although Vyavahara is there but
Moksha Marg is not there with its support. Accepting Moskha Marg with recourse
to Vyavahara is like accepting benefit with other dravya. The other dravya is
there, therefore own dravya is there –
in such belief the Mithyatva of spirit of oneness of self and others is there.
In the same way due to raga form Vyavahara, Nishchaya is there – in such belief
the Mithyatva of oneness of swabhava and other bhava is there. Sadhak has some
dukh along with sukh , both streams manifest together , then whether they are
due to each other? No. In spite of both being together , due to dukh, sukh is
not there. In the same way Nishchaya and Vyavahara are together but due to
Vyavahara, Nishchaya is not there. Recourse to Vyavahara is bondage and
recourse to Nishchaya is salvation – both manifest in different forms.
481. Q: Gyani believes Vyavahara as despicable, even then why
the result of Vyavahara of gyani is world only?
A: The Vyavahara of gyani is also raga
and the result of raga is world . The Shravak gets vikalpa of shat-avashyak and
muni gets vikalpa of five mahavritas; they are described in detail in jinavani
considering them as assistant to Nishchaya , but the result of raga is world –
this is told. The jiva who believes benefit with Shubha raga or that with
Shubha raga alone dharma would be attained- if he believes thus then he is
Mithya Drishti hence he would transmigrate in the world.
482. Q: If the result of Vyavahara described in JinaVani is also
world only then what is the use of its narration?
A: In the incomplete state along with
Nishchaya Darshan-Gyan-charitra , along with weakness of raga what types of
weak raga occur ; what is the state of raga in 4th, 5th,
6th gunasthanas; pooja, bhakti, anuvrita , mahavrita are practiced –
to inform their Vyavahara , in Jinagam they have been described. However the
result of Vyavahara of the weakness of raga is bondage and world.
483. Q: Whether Vyavahara naya is completely prohibited ?
A: No brother! Vyavahara naya is not
completely prohibited, since in Sadhak state so long as incomplete state manifests, till then according to the role
the Shubha raga form vyavahara of charity, compassion, pooja, bhakti, yatra,
vrita, tapa etc. cannot be avoided and that is suitable in that role to occur ,
it is purposeful and not worthy of prohibition. But it does not mean that it is
venerable also. Yes, it is right to know the presence of raga depending upon
the role.
484. Q: With negation of Vyavahara the jiva would go into
ashubha ?
A: Brother! The one who has come into
Shubha raga form Vyavahara, he has done so leaving ashubha raga only. Now to
take recourse to self- i.e. Nishchaya, the Vyavahara is abandoned. There is no
issue of going into ashubha.
485. Q: Whether Vyavahara
jewel trio is not real reason for Moksha?
A: Yes, the one which is called as
cause for Moksha -such Vyavahara jewel trio has been heard by jivas drowning in
ocean of rebirths in each birth and practiced also. The Vyavahara of Shubha
raga of charity-compassion-bhakti-vrita-tapa etc. has been practiced by those
jivas drowned in ocean of rebirths by listening infinite times, but that
Vyavahara jewel trio is merely cause of Moksha in words; in reality it is cause
for bandh only. The raga which is dukh form, poison form, how can it be nectar
form of Moksha ? Bhakti-pooja of Deva-Guru-Shastra , construction of jina
temple, procession of Gajrath, etc. have been performed in different births ,
knowledge of 11 angs of shastra, shraddha of nine tattvas and vrita-tapa have been carried out infinite
times, but oh! It is sad that the one which is completely knowledge form – such
Paramatma Tattva has not been heard, practiced at all hence he has never
crossed the ocean of rebirths.
486. Q: Absolute negation of Vyavahara is not right- this is
told in Panch Sangrah, what does it mean?
A: The Vyavahara of Darshan, poojan,
bhakti, shastra listening, studies etc. of Bhagwan is practiced, that Vyavahara
gives results; if it is negated then Jina Darshan, listening etc. nothing would
remain. In paryaya the Vyavahara of five Maha Vrita etc. are there or the darshan, bhakti etc. of nine
tattvas is there , if he does not accept them then he is Mithya Drishti. In The
Kalyanaks of Indra etc. Deva crores of devas come with army for darshan-poojan.
Although that Vyavahara is despicable but such bhava surely comes and cannot be
avoided. That Vyavahara is worthy of knowledge , if he does not know it rightly
then he is Mithya Drishti. On one hand it is told that if one aims towards the
pure Kshayik paryaya then also it results in raga, hence that pure paryaya is
also declared as other dravya and despicable and on the other hand it is told
that Shubha raga form Vyavahara exists and happens, if he does not know and
accepts it then he is Mithya Drishti. The subjects of Vyavahara which are
Deva-Guru-Shastra should be known for sure, even though they should not be
taken recourse to, but they are surely worthy of knowledge. Vyavahara is there-
if he does not accept it then he is MithyaDrishti. Jain dharma is Anekant. It
should be rightly understood, if not understood then it would result in Ekant.
487. Q: Please tell the definitions of the Vyavahara of Agam and
Vyavahara of Adhyatma?
A: With the Drishti upon nature the
Shuddha Manifestation which takes place is the Vyavahara of Adhyatma and the
Shubha raga of MahaVrita, three gupti etc. are vyavahara of Agam.
488. Q: What is the Nishchaya-Vyavahara of Agam and that of
Adhyatma?
A: In Adhyatma the Shuddha dravya is
called Nishchaya and Shuddha manifestation is Vyavahara. While in Agam the
Shuddha manifestation is nishchaya and correspondingly manifesting Shubha
manifestation is called Vyavahara.
489. Q: Nishchaya is prime or, prime is Nishchaya?
A: Prime is Nishchaya. If Nishchaya is
called prime then paryaya is also Nishchaya hence that too would become prime.
But it is not so. The Prime is only Nishchaya and the one ignored is Vyavahara
. In Kartikeya Anureksha it has been explained quite clearly. In Shraddha the trikaali own substance only is prime.
490. Q: The Jiva wanders in panch paravartan by Vyavahara or
Nishchaya?
A: In Panch paravartan the jiva wanders
due to own bhavas hence it is by Nishchaya. However from aspect of trikaali
Dhruva swabhava the bhava of panch paravartan exist in paryaya hence paryaya is called Vyavahara.
The jiva wanders in panch paravartan, he wanders in Vyavahara – it is not so. But
wanders from aspect of Nishchaya only. In Pravachansar the bhava of corruption
of jiva is called as Nishchaya.
491. Q. The trikaali inactive Chaitanya only is real jiva. The
one which carries out paryaya of bandh and Moksha that is Vyavahara jiva. Then
please tell how many types of jivas are there?
A: Two types of jivas are there. One is
real and other is Vyavahara iva. The real jiva is trikaal inactive Moksha form
only. The paryaya manifests in bandh-moksha form, that is Vyavahara jiva .
492. Q: The house in which one does not have to enter, what is
the use of knowing it? In the same way Vyavahara is discardable then what is
use of knowing it?
A: The house in which one does not have
to enter also should be known. That house is not ours, but other’s- knowing
this is necessary. In the same way where the recourse to paryaya is prohibited,
there if that is also not known then it would be ekant and praman gyan would
not be attained. The recourse to paryaya
is discardable even then, the way it is that knowledge is must, since then only
real knowledge of Nishchaya is attained.
493. Q: The vyavahara that informs Nishchaya, has it done some benefaction at least?
A: No. Vyavahara does not take one to
Nishchaya, it does not fulfil any objective. Vyavahara is not worthy of
following. Darshan, Gyan, Charitra have to be understood by differentiation and
soul has to be understood by differentiation. This Vyavahara is practiced only
even then it is not worthy of following. One gyayak only should be aimed for.
494. Q: When can the Vyavahara Pratikraman be called successful?
A: Our Veetragi saints have told dravya
shruta form Vyavahara Pratikraman in shastras- listening them and knowing them,
the spirit of complete Sanyam should be attained, then the knowledge of
Vyavahara Pratikraman is successful, meaningful. All the types of Pratikraman
described in Vyavahara shastras are all cause of Vyavahara bandh ;
abandoning them venturing into own
blissful form only is called the success of Vyavahara. All the kriyakand is
termed as Vyavahara , leaving them, getting immersed in experience of Shuddha
form only is called success of Vyavahara. Those who do not face the Shuddha
form and merely being immersed in Vyavahara do not know the blissful form of
soul, then their Vyavahara is just means for wandering in the world.
495. Q: Vyavahara leads to Nishchaya- this is told or not?
A: Vyavahara leads to Nishchaya- this
is not told. But knowing Vyavahara, abandoning its goal, enter into Nishchaya
blissful form soul , into the Veetrag form atma, then for him the knowledge of
Vyavahara is successful. The one who
inclines towards Veetrag natured soul , for him only Vyavahara is nimitta ; but
the one who remains in Vyavahara and does not venture into Nishchaya form; his
Vyavahara is not successful and his Vyavahara is not called Vyavahara also.
496. Q: By Pratikraman of the faults carried out, the soul gets
purified , then what is the use of taking trouble for the recourse to shuddhatma in the
beginning only?
A: The Pratikraman etc. which are
without knowledge of shuddhatma , they are not capable of reducing -avoiding
faults. The reason is that those who have not taken recourse to soul , they
have buddhi of oneness with raga. His kriyakand of Shubha raga are merely fault
form only and not capable of eliminating faults. The Pratikraman etc. of Agyani
are pap form pots of poison only and the pratikraman of Shubha raga form also
without recourse to soul are pots of poison for him. The Pratikraman of gyani
having recourse to soul are called as pot of nectar in Vyavahara naya only.
When the gyani cannot remain in own nature, then to avoid ashubha, Shubha raga
is practiced. In the shastras of conduct what all the Shubha kriya kand is
described, that is called pot of nectar in Vyavahara naya only. From aspect of
Nishchaya naya, that is poison form only- bandh form.
497. Q: The Vyavahara Pratikraman of gyani is also cause for
bandh – what is the purpose of telling so?
A: For the Gyani having Nishchaya
Drishti, the Vyavahara Pratrikraman is also cause for bandh- by telling so the recourse to Vyavahara is relinquished.
The recollection of Jinendra, bhakti, study, temple construction, installation,
shastra creation, vrita, tapa etc several types of Shubha recourses cause
wandering of the mind hence relinquishing their recourse also the objective it
to tie the mind with the pillar of Shuddha nature- the objective is to take
recourse to Shuddha form.
498. Q: In Panchastikaya gatha 172 it is told that if one does not accept the vyavahara of
different means and objective then he is Mithya Drishti- kindly clarify.
A: In the Sadhak state along with part
of shuddhata, the Shubha raga is also present depending upon context, that has
been informed and in Upachar that raga has been called as Vyavahara means. But
with recourse to that Vyavahara the Nishchaya is attained- this is not the
meaning . Since to Sadhak both the means are present at the same time, hence to
inform that this statement is made. To Sadhak both occur together – if this is
not accepted then he is Mithya Drishti- know this. Even then with recourse to
ragas etc. Vyavahara means, the Nishchaya means would be attained- believing
this is a mistake.
499. Q: In spite of practicing Vyavahara as described by Bhagwan
the abhavya does not take recourse to soul while the tiryanch Samyak Drishti
without having Vyavahara has recourse to soul- why is it so?
A: yes! This is the beauty. In spite of
following Vyavahara as described by Jinendra , the abhavya does not take
recourse to soul , to him nishchaya Samyak darshan-gyan – charitra do not get
revealed. Leave apart the Vyavahara described by others, even the Vyavahara
described by omniscient Bhagwan is also negated in Nishchaya.
500. Q: Vyavahara is negated by Nishchaya hence negatable – with
such thoughts one gives up Vyavahara and Nishchaya is not there , then what?
A: When one bends into the soul then
Vyavahara becomes despicable. Relinquish it –thus he chants- that is vikalpa
only. By venturing into Nishchaya the Vyavahara becomes despicable , the
negation occurs simply.
501. Q: How many types of Nishchaya naya are described?
A: In reality trikaali dravya only is
Nishchaya. When raga has to be called Vyavahara and pure paryaya has to be
called as different from it, then it is called Nishchaya. When karma has to be
called Vyavahara , then raga is called Nishchaya. The paryaya of experience is
Vyavahara even then it is inclined towards the dravya; therefore calling this
Nishchaya, the experience only is called as Atma. In this way there are several
divisions of Nishchaya Naya.
502. Q: There is no difference between salvation and world- who
say this and from which aspect?
A: From aspect of Shuddha Nishchaya
naya there is no difference between salvation and world. Oh! Where is the
revelation of complete bliss form salvation state and where is infinite misery
form world paryaya! Even then there is
no difference between salvation and world- this is told by the people enjoyer
of Shuddha tattva, since world is also paryaya and salvation is also prayaya.
That paryaya is not worthy of taking recourse to. From this aspect there is
no difference between salvation and
world- this is told by people experienced of Shuddha tattva. In Niyamsar gatha
50th it is told that bhava of fruition is despicable with the
strength of Shuddha nishchaya naya, even the pure paryaya of upasham etc. are
also despicable. With the power of Shuddha nishchaya naya all four bhava-
vibhava bhava- are despicable- this is told.
503. Q: Whether impurity gets destroyed by doing teeka of
Samaysar?
A: With the vikalpa of doing teeka the
impurity does not get destroyed. Yes, in the period of Teeka, with the power of
Drishti the inner concentration enhances, with that the impurity gets
destroyed. Then with Upachar it is told in Vyavahara that with Teeka the
impurity gets destroyed.
504. Q: Who is called as Nishchaya Shruta Kevali ?
A: The one who experiences the atma
with darshan-gyan-charitra , he is Nishchaya Shruta Kevali. The one who is
going to attain Keval Gyan- such soul who has known by own experience , that is real shruta
kevali. He is going to attain Keval Gyan shortly, hence he is called real
shruta kevali. The paryaya of shruta gyan which knows the soul , in that ‘gyan
is atma’ such differentiation is done hence that gyan paryaya is called
Vyavahara Shruta Kevali. The gyan paryaya which knows all, that gyan paryaya knower of self and others is sarva shruta gyan
– that is called Vyavhara Shruta Kevali.
505. Q: When is asrava
gyeya from aspect of Vyavahara?
A: Asrava is impurity form and soul is
pure. The parts of asrava also block swabhava, hence it is opposite to the
nature of soul. The atma swabhava is knower of
self-others, hence soul is Chetan swabhava and asrava does not know
anything by itself, hence they are corporeal natured. Asrava is suitable as
gyeya to others. Here asrava is “ suitable as Gyeya to others” – saying so the
asravas are established as Gyeya of soul in Vyavahara. When do those asrava in
reality be gyeya in Vyavahara? When soul being different from asravas, knowing
their nature , disinclined towards asravas , tends towards swabhava; then his
self and other’s illuminator shakti get revealed and he knows self as different
from asravas , i.e. those asravas become other gyeya , become gyeya in
Vyavahara. ‘Asrava is myself’ – such paryaya buddhi does not permit development
of gyan shakti of illumination of self and others i.e. asrava do not become gyeya
in Vyavahara. Without being different from asravas, who would make asrava as
gyeya in Vyavahara? The one who has taken really gyeya form soul in objective, he only knows asrava as
gyeya form in Vyavahara.
Continued….
