Gyan Goshthi….16

                                                      

15. Krama Baddha Paryaya

562. Q: Kindly explain the word meaning and bhava meaning of ‘Krama Niyat’ ?

A: ‘Krama Niyat” word has krama means sequential and Niyat means definite. The paryaya which has to come at particular time, that only would come; it cannot be modified. In three kaal the paryaya which has to occur at a certain samaya, the same would happen. Ishwara is not karta of the world , or soul is not karta of other dravya ; but soul is not even karta of raga also. Oh! Here it is told that soul is not karta of the changing paryaya also.  With the independence of shatkarak being karta the paryaya changes itself , that is sovereign and it does not have expectations from anyone.

563. Q: Krama Baddha Paryaya is generated in own kaal, this is understood ; but this paryaya of this type only would be produced- how this was decided?

A: The paryaya is generated KramaBaddha in own kaal; in this the paryaya which has to occur at certain time, that only would occur at that time, this too is implied. Since the paryaya which has to happen at own kaal does not have expectations of  nimitta etc. at all.

564. Q: Whether KramaBaddha Paryaya is woven in dravya only?

A: yes. KramaBaddha paryaya is woven in dravya only and the omniscient knows it directly. In the lower state it is not direct , even then paryaya is kramabaddha only- this is known by inference gyan.

565. Q: Kevali Bhagwan knows the past-future paryayas of dravya as capability form or he knows those paryayas directly like present?

A: All the past and future paryayas of every substance, in spite of being absent at present,  the omniscient Bhagwan knows them  like present only. Past paryayas of infinite period earlier and future paryayas of infinite period later , in spite of being absent , keval gyan knows them like present directly.

 Oh! The paryayas which are past and those which would occur, such past-future paryayas it knows directly, what is to tell about the divinity of such gyan? Kevali Bhagwan knows the past-future paryayas in the dravya in capability form- it is not so. But he knows all the paryayas like present directly; this only is the divinity of gyan of omniscient.

566. Q: Soul cannot change anything in others,  this is alright, but own paryayas he can change -  why this is not accepted?

A: Brother! Where  dravya is decided, there the present paryaya itself becomes merged in dravya, then how to modify it? My paryaya comes from  my dravya- with such decision itself the paryaya faced the dravya inwardly, hence now that paryaya would be pure sequentially only and peace would keep enhancing. In this way where paryaya itself became submerged in dravya , there its modification is not possible. That paryaya itself has gone within control of dravya. Where from paryaya would come? From  the dravya.

Hence where the complete dravya is in control ( accepted in shraddha-gyan) , there paryayas are under control only i.e. with recourse to dravya the paryayas started  becaming Samyak pure only. Where swabhava was decided, there the Mithya Gyan evaporated and Samyak gyan got produced- Mithya Shraddha changed into Samyak Shraddha.

In this way paryayas starting  becaming pure , that also is dharma of substance . The swabhava of substance did not change and the sequence of paryayas was also not disturbed. By accepting such swabhava of dravya . the pure stream of paryayas started flowing and infinite purushartha of gyan etc. became merged in the same.

The buddhi of changing self or some other dravya, any guna or any paryaya   did not continue , there gyan became stationary in gyan  only i.e. Veetrag gyata bhava only remained- there the salvation would be in short period only. That’s all! The gyata Drishti nature in gyan only is the form, this is the essence. This internal subject , in those minds where it is not accepted, for him  there is buddhi of changing others or in the  paryayas. Missing the gyata bhava the buddhi of making changes only is Mithyatva.

567.Q: On one hand you call paryaya as KramaBaddha and on the other hand you ask the Drishti to be diverted away from paryaya- why so?

A: Parayayas are kramaBaddha- if he knows this then the doer-ship of paryaya would be eliminated and Drishti would tend towards the non karta natured dravya. By keeping Drishti upon the kramabaddha the kramabaddha does not get decided. With Drishti upon dravya only the real decision  of kramabaddha is taken. Oh! Kramabaddha is basis of omniscience.

568. Q: In Kramabaddha the speciality is that of Kramabaddha or dravya?

A: In Kramabaddha the speciality is that of gyayak dravya . Establishing non karta nature in kramabadhha the gyayak nature has to be told.

569. Q: In the substance Niyat and Aniyat both dharmas are there together and both are acceptable to gyani- in such state why do you call substance as kramabaddha only, why do you not accept non-kramabaddha along with it?

A: Niyat and along it the Aniyat ( i.e. purushartha, kaal,  swabhava, gyan,  shraddha, nimitta etc.) are accepted by gyani. In his Drishti niyat-aniyat are together. Here the meaning of Aniyat should not be taken as ‘Akramabaddha’ , instead staying along with Niyat the other purushartha etc. dharmas have been given sangya of ‘Aniyat’. In this way the substance has Niyat and Aniyat dharma both together at one samaya. This is anekant nature and in its shraddha anekantvad prevails.

570. Q: What is the meaning of Samyak Niyativad?

A: In the substance, at which time, in which kshetra, by which nimitta, what has to happen; that only will happen, in that smallest change cannot be made by anyone- deciding this gyan  is Samyak Niyativad. For  such decision infinite purushartha towards swabhava is involved.

571. Q: Why Mithya Niyativad has been called Graheet Mithyatva ?

A: Nimitta and raga are means for dharma, soul can do kriya of the body- such belief form Graheet Mithyatva was eternally present, then reading shastra or with the nimitta of KuGuru etc. the new insistence of Mithya Niyativad was accepted; hence it is called Graheet Mithyatva. The one who has agraheet Mithaytva eternally, he only gets Graheet Mithaytva. For the satisfaction of sensory desires, ‘that will happen what has to happen’ – saying so they develop a path for promiscuity, which is called Graheet Mithyatva.

572. Q: By accepting the manifestation of substance as KramaBaddha , it appears that purushartha has nothing to do , purushartha is useless. Since when everything is predefined then atmanubhuti , Samyak darshan etc. also will have to be accepted as predefined, then  where is the necessity of purushartha?

A: By accepting KramaBaddha paryaya the purushartha disappears – such fear is that of Agyani, since we do not know the right form of purushartha itself. In reality by accepting kramabaddha paryaya only the Samyak Purushartha begins, since by accepting the manifestation of entire world as kramabaddha the Drishti does  not remain upon paryaya and the vikalpa of bringing or removing a paryaya vanishes and the Drishti starts facing own swabhava. This only is Samyak purushartha. So long as the desire to modify would be there , till then false and useless purushartha would be there and when the Drishti of modification is abandoned and it is upon natural swabhava then only Samyak purushartha would begin.

In the decision of KramaBaddha, ‘ I do for others, with vyavahara nishchaya would be attained’- such converse beliefs get eliminated and the path to become stationary within swabhava gets opened.

573. Q: Purushartha is within our hands or when in kramabaddha, it happens?

A: Purushartha is in our hands and the decisions of kramabaddha is also dependent upon purushartha. With purushartha of facing self only the decision of kramabaddha is taken.

574. Q: The one who does not want to do purushartha , such jiva ‘ in kramabaddha whatever has to happen will happen’ – thus believing would remain in Pramad ( lack of restraint) and would become devoid of purushartha?

A: Brother! In the decision of Kramabaddha infinite purushartha of non kartavad is implicit. Without infinite purushartha the ‘kramabaddha’ cannot be accepted. The Siddhant of ‘kramabaddha ‘ is such that it eliminates all the opposition. In Kramabaddha the purushartha of non karta-ness i.e. knowing-ness is inherent. Raga is not to be changed, but even paryaya is also not to be changed or done. Just, know—know and know. In Samaysar 320 gatha it is told that Jiva does not do bandh-moksha , just knows. The aim of decision maker of Kramabddha is upon dravya , the one with aim upon dravya is gyata. He gets raga etc. in the kaal of kramabaddha but his aim is not over them, hence he is merely knower of ragas etc.

Once ‘kramabddha’ is understood then all decisions would become clear. Nimitta does not do, paryaya cannot be brought earlier or later and cannot remain without happening either. Become akarta of own paryaya. The meaning of kramabddha is veetragata.

575. Q: When Samyak Drishti carries out purushartha for attainment of Moksha , then does he get Moksha or when the paryaya of Moksha has to be attained then it is naturally attained.

A: In this subject there is Anekant. When Samyak Drishti carries out purushartha for attainment of Moksha ,  then only Moksha is attained and then only the time of attainment of Moksha was there ; hence the attainment of Moksha is naturally done. Samyak Drishti merely directs Drishti upon dravya swabhava i.e. when the Drishti is upon dravya swabhava then Moksha attainment is naturally there. The purushartha for attainment of Moksha is quite unusual. The fact is that no external efforts are required for attainment of Moksha , just directing Drishti upon dravya swabhava and remaining steady in the same is means for attainment of Moksha, that is the effort and purushartha.

576. Q: Drishti of simple dravya swabhava i.e. attainment of soul is by purushartha or kaal labdhi ?

A: In reality it is by purushartha. Attainment of soul or Samyak Darshan are one and the same thing. Although Pande Rajmallji teekakar of Samaysar Kalash says in the teeka of 4^th kalash that ‘ Samyaktva substance is not attained by effort , it is instinctive form. But there the aspect is different. There it has to be told that when the Jiva has a maximum duration of Ardh Pudgala Paravartan kaal remaining then only Samyak darshan is attained.  He himself says-

“ Infinite period  is spent wandering by the jiva. Those worldly jivas have one bhavya quantity and another Abhavya quantity. The abhavya quantity of jivas are not eligible to attain Moksha in trikaal period. Of the Bhavya jivas several are eligible for Moksha and their time has come for attainment of Moksha. Detail – this jiva would go to Moksha after this much period, such knowledge is there in Keval Gyan. When Ardha Pudgala Paravartan kaal of that jiva is remaining in the world then he is eligible for attainment of Samyaktva . This is named as Kaal Labdhi. Although Samyaktva form Jiva dravya manifests, even then without Kaal labdhi , even if crores of efforts are made, the jiva is not eligible for Samyaktva form manifestation – such is the rule. Hence know this that samyaktva is not attainable by efforts but is effortless form.

577. Q: If it is so then what do we understand from it?

A: Look! Although the Kalash Teekakar has spoken from aspect of primacy of Kaal Labdhi , even then without purushartha any objective cannot be attained- this too is a big Siddhant. In the attainment of soul its primacy is important. Here it has to be considered that in the context of soul attainment what is the Samyak purushartha? Without Samyak purushartha the soul attainment is not possible. Even there this is established that without purushartha the soul attainment would not happen.

Now this belief should be generated that my own kaal has come and all opportunities are there, hence it is right for me to attain Samyak darshan by Samyak purushartha. The entire world believes in the thing which is of their interest immediately but does not believe in that of Samyak Purushartha . How strange it is that the deed which he cannot carry out , which he cannot do, he immediately believes it and carries out purushartha ; but the thing which is own , which can be done by self, he does not believe it nor does he do its purushartha.  Hence brother! Have such shraddha that I am traversing on the path of salvation from the ocean form world, my worldly travel is near its end . Hence with Drishti upon the swabhava without rebirths , I should engage in my benediction.

578. Q: Why Pande Rajmalji keeps talking about kaal labdhi?

A: All the five samavaya are together. Rajmalji has to establish Kaal Labdhi. I have been  saying  that the thing which has to happen in  certain kaal , that only happens . This knowledge is attained by the one who directs Drishti upon the swabhava , he has the right knowledge of kaal labdhi.

579. Q: The thing happens according to the bhava , or the one which has to happen, that only happens?

A: The one which has to happen that only happens, but he does it hence it happens. The one which had to happen, he does it being karta. In reality ‘ it was to happen, hence it happened.’ – for whom? The one who believed in swabhava , for him. With Drishti upon gyayak swabhava , then only ‘what has to happen, will happen’. In this way Samyak decision is taken.

580. Q: It will happen according to destiny, with such belief purushartha becomes weak?

A: It will happen according to destiny , when? When the aim of paryaya is upon dravya then Samyak decision is taken . In that special purushartha is there.

581. Q: When Atma is Gyayak only then  what else has to be done?

A: Brother! You are gyayak only – decide this. You are gyayak, but the decision of gyayak is not there- that has to be done. I carry out purushartha…do ..do…but the purushartha is filled in the dravya . By directing aim upon dravya the purushartha gets revealed. When the aim is upon dravya then everything is the way it is – merely knows this only. Nothing has to be changed in others and for self also nothing has to be changed. With decision of self the direction changes.

582. Q: Paryaya is going to be organised i.e. when the time for the paryaya of purushartha to be revealed comes, then only it would be revealed- in such situation what is there to be done?

A: Paryaya is organised- where from this was known? The organised paryaya is in dravya, then the Drishti has to be directed upon  dravya. Without directing Drishti upon the sequence of paryaya, the sequential paryaya is revealed from which- such dravya samanya alone has to be subject of Drishti. Since with the Drishti upon it infinite Purushartha is attained. In the Siddhant of KramaBaddha the non karta-ness is established , need not look at the sequence.

583. Q: The Deed of all Gunas are organised then even purushartha is also not required?

A: The one for whom the purushartha is not felt in the shraddha of kramabaddha , to him the organised nature has also not been realised.

584.Q: He did not get the Shraddhan of the organised things , even then his manifestation is organised only. He could not decide about the organised nature – even this thing is also organised only. In such a state the topic of deciding is useless only?

A: His manifestation is organised only- when does he know it? Manifestation is organised – this is told by omniscient, but he does  not have faith in omniscient. Firstly he should decide of the omniscient , then he would know the organised state.

585. Q: Does he have shraddha of the statement of  Bhagwan that the thing is manifesting in organised manner?

A: No. He does not have true faith in omniscient Bhagwan. Without deciding upon the Omniscient, the decision of organised cannot be taken. Merely by listening to gyani if he keeps repeating then it would not do , firstly decide of the Omniscient. Without deciding of the dravya the decision of omniscient cannot be taken really.

586. Q: What is there to do in Kramabaddha?

A: What is to be done? In doing there is buddhi of doing-ness. If such buddhi of doing is given up, then it is kramabaddha. In Kramabaddha the buddhi of doing is given up. In others, nothing can be done and in self also, what has to happen, that only happens, i.e. if raga has to happen, it happens; what is there to do about it? If the buddhi of doing raga is given up and the Drishti is diverted away from paryaya , then realisation of kramabaddha occurs. In the realisation of kramabaddha he becomes Gyata-Drishta, such buddhi of making paryaya pure also has been given up, do raga – this has remained behind only.

Oh! Do Gyan, this buddhi is also gone, the buddhi of doing is given up and merely gyan remains. The one who want to do raga, he remains in raga, he cannot swallow the subject of kramabaddha. Doing raga- giving up raga- this too is not there in soul. Soul is merely gyan form.

The paryaya of others would happen according to what has to happen; what do I do in that? And the raga which comes within me, what do I do with it? And in me if Shuddha paryaya comes, I should do it – what to do with such vikalpa also? What is the use of vikalpa of the raga happening in the paryaya or making the Shuddha paryaya  to happen? In Shuddha swabhava the vikalpa of doing-ness of raga or Shuddha paryaya does not exist. Becoming non karta only is the purushartha of Moksha Marg.

587. Q: The paryaya of Moksha would happen by efforts or when it has to happen then it would happen?

A: The Drishti of Gyani is upon the dravya, in dravya there is guna named Bhava , due to  this guna the pure paryaya is attained only; that has to be done- it is not so. With Drishti upon dravya the purity happens only.

588. Q: Whether Shruta Gyani does not have urgency to attain Keval Gyan?

A: Shruta Gyani would be attaining Keval Gyan , hence he does not become impatient since he knows that in kramabaddha paryaya the keval gyan would be revealed at its time of revelation only. Being non karta in kramabddha he has veetragata. Just as second day of moon has come , it would become full moon, where is the doubt? In the same way, the one who has realisation within  self, he would attain Keval Gyan only, keval gyan is coming soon, it would be revealed shortly, in this shruta gyani does not have doubt.

589. Q: Our kaal labdhi has not arrived, hence Samyak darshan is not attained?

A: No, No, it is not so. Your purushartha is not there, hence Samyak Darshan is not attained. Listening to the language of kaal labdhi one could take such decision and speak thus – this would not do.  Bhagwan has seen and it would happen then – with such belief, it would not do. Have you got the realisation that Bhagwan has seen? Bhagwan has seen- carry out its proper gyan , take right decision, then the Drishti would be upon dravya swabhava and the kaal labdhi also gets ripened. In the deeds of others he does all the purushartha and in the deeds of own soul, he takes excuse of kaal labdhi and does not engage in purushartha, then how Samyak darshan would be attained?

590. Q: You say that nothing happens suddenly, hence the gyani s fearless and without doubt; but in news paper there are several news of accidents etc. ?

A: In the world nothing happens suddenly. The paryaya of any dravya happens at the time it is supposed to happen. Depending upon the nimitta of kshetra and kaal  the kaal of leaving the body is fixed. Earlier or later or suddenly any substance does not manifest, its is all organised only.

591. Q: The root of dharma is omniscient. When can it be said that the omniscient is believed?

A: When he believes that omniscient knows the paryayas of all three kaals and those paryayas would happen in accordance with their kramabaddha nature – would not occur breaking the sequence; then only he has accepted omniscient- it can be believed that he has shraddhan.

592. Q: Agyani without understanding the real mystery of kramabaddha, in spite of singing  the songs of kramabddha, what mistake he commits?

A: While one  says that by accepting kramabddha in paryaya it becomes Niyatvad, another says that the raga had to occur in kramabaddha so it came. Both the jivas are mistaken – Mithya Drishti. Both have strengthened the Mithyatva and accepted the path of Nigod. In whose Drishti the kramabaddha has been accepted properly, his Drishti is upon blissful soul and in his kramabaddha , in spite of presence of raga , he is merely its gyata only. With the Drishti of the form of Gyan and Anand nature, the raga which is felt, that raga appears misery form and such jiva only has accepted kramabaddha really. That jiva compares the anand with own raga form dukh and he feels that Oh! This raga is dukh form. In this way the one accepting  kramabaddha with the Drishti of anand, knows the raga to be dukh form, he does not have taste of raga. The one who has taste of raga and who had worry of avoiding raga in  agyan state , that also has vanished by reading the lesson of kramabaddha, his Mithyatva has strengthened only – Mithyatva has become stronger. Raga is not mine- says so but the Drishti is not anand form , then he has enhanced his Mithyatva only. Brother! This is sookshma mystery of Veetraga, if internally digested then Veetragata would be strengthened and if he does not understand it then Mithyatva would be strengthened instead.

593. Q: This jiva cannot do deeds of Ajiva ; but he can do own manifestation as he likes?

A: Jiva cannot do own manifestation as he desires; the manifestation which has to occur sequentially, only would happen; it cannot be earlier-later or whatever he wishes to do. Jiva is merely gyayak swabhava , only knower- just knower.

594. Q: How to decide Kramabaddha ? What has to be established with that? What is the objective?

A: The root of kramabaddha is to establish the non karta-ness in Siddhant. Jain darshan is Akartavadi ( non doer). Soul is not karta of other dravya at all, not even karta of raga and even that of paryaya. Paryaya in its own birth kaal with own shatkarak whatever is supposed to happen independently , that only happens. But the decision of kramabaddha is not taken with the aim of paryaya.

When decision of kramabaddha is taken then the Drishti is upon Shuddha Chaitanya gyayak substance and then only the paryaya which gets generated, that knows Kramabaddha paryaya also. The decision of kramabaddha paryaya is taken with infinite purushartha by  facing own swabhava. The meaning of decision of Kramabaddha paryaya is  Veetragata and this veetragata appears in paryaya then only when the Drishti is upon veetrag swabhava.

In Samaysar gatha 320 it is said that gyan is not karta of bandh-moksha; he merely knows only. Oh! Gyan knows Moksha. Does Moksha- this was not told. He does sequential paryaya within self – not this ; but knows only – this was said. It is unbelievable , brother.

Continued….

Gyan Goshthi…15

                                                          

14. Karta-Karma

528. Q: We do deeds of others from morning to evening whole day, and you say that ‘don’t do’ – why so?

A: Don’t do of others- not this; but you cannot do work of others. In  not doing – there is capability to do but will not do – such meaning is derived; but here the soul cannot do slightest deed of body etc. other dravya, the soul does not have capability to do of others- this is the intent.

‘I do deed of others whole day’ – this belief only is great pap of Mithyatva. One substance floats outside other substance only and what can the outside floating substance do to the other substance? Fire floating outside water without touching water cannot heat it.

The knife floating outside vegetable cannot make pieces of the vegetable. The paryaya of pieces of vegetable are generated out of self by themselves only. The outside floating substance cannot do anything to it since it does not even touch it. In Samaysar Gatha 3^rd  it is told that every substance touches its guna-paryaya – kisses it., but does not touch other substance, then  what can it do for the others. Agyani just takes pride in being karta. Every substance independently manifests within self – this has been broadcast in the divine sermon of the omniscient ; even then I can change the other dravya, can do something for it- infinite substances I can modify – such infinite order spirit of doing is strong Mithyatva.

529. Q: If one does something by caring for others etc. charitable deeds then whether it would be called as doing something? If only own deeds are carried out and nothing is done for the others then what is great? Even dog manages to eat and survive.

  A: Doing something for others is charitable – this spirit itself is defective. People have strong delusion that doing deeds of others is real work. The real work does not have such definition. Actually the supreme substance is own soul and nothing else. Or the supreme substance is Moksha  and making efforts for it i.e. the right understanding of soul, that is the supreme work. I can take care of others- this is not supreme substance, instead this belief harms the supreme substance , since the soul cannot carry out work of others.

530. Q: With this dharma the society would not be benefited?

A: The true nature of substance is such only. Oh! The people of society would be benefited by truth or untruth?  Every one would be benefited by truth only. The truth which benefits one, would benefit infinite also. Non understanding of the true nature results in misery for the jivas of the world, if he understands it then the dukh would be avoided and sukh would be revealed. Without understanding truth no one gets benefited and truth does not harm anyone ever. Whatever harm this jiva has attained and accrued is due to his own untrue understanding. The true understanding only is the business of benefit , in that there is no loss at all. 

531. Q: Jiva cannot do anything in Nishchaya for others , but in Vyavahara he can do – such anekant should be accepted?

A: This belief is erroneous. Such believer does not have knowledge of Nishchaya and Vyavahara. Either with Nishchaya or with Vyavahara, with any of the naya – soul cannot do anything for others. The kriya of others is independent – to know this and to give information of the nimitta at that time, ‘he did this’ – telling thus in Upachar sense is Vyavahara. Jiva can do in Vyavahara for others- such belief is not Vyavahara naya, it is Mithyatva.

532. Q: The life and death of other jivas occur due to them itself, I cannot do anything for them , I am merely knower- with such belief the manifestations of jiva would be heartless ?

A: Brother! Having faith as per the nature of substance results in Veetragata. With shraddha of Chaitanya swabhava renouncing the manifestations of compassion etc. if he remains knower merely then he would manifest in Veetrag bhava ; even though Agyani may call him heartless. In the world also with the death of young son the father does not die with him  , then why do you not call him heartless? It is not heartlessness, it is having that type of sense.

The people of the world also become heartless with goals of corruption. In the home the young daughter in law has become widow and the sixty year old father in law is engaged in pleasures ; look! How heartless he is!  Agyani with the goal of passion become heartless, where as gyani jiva with the goal of their Chaitanya swabhava concentrating within self becomes siddha devoid of corrupting bhavas and is called Veetragi. The jivas who engage in corrupted bhava , they don’t do for others , but within himself that category of Kashaya manifests resulting in that corruption and the one who believes it worthy of doing, he is Mithya Drishti. Gyani jiva for attaining veetraga bhava do not care about others. This is not heartlessness , this is swabhava state – veetraga state.

533. Q: If soul is not karta of speech then ‘Muni should speak truth’ – why this is told?

A: Along with Samyak Gyan if the bhava is that of speaking truth, then the speech that ensues is truth only- to inform such relationship it is told as nimitta that Muni should speak truth. In that the intent is such that Muniraj remaining stationary  in Atma nature should not engage in vikalpa of speech at all and if it is there then ashubha raga of untrue speech should not be there . Its meaning is certainly not that the soul is karta of corporeal speech.

534. Q: If Munis do not have ownership of speech then why do they give sermons?

A: Brother! Muniraj do not give sermons at all, they merely know the sermons. Bhagwan says, Jinavar says- this is stated in shastra in this way. But Bhagwan does not speak, Bhagwan merely knows the speech , in reality he knows himself only. Knowing self and others is natural, there is no expectations of others, knowing is nature only. Bhagwan KundKundacharya says that I shall describe by own glory. You verify it. Oh Bhagwan! The speech is not yours? Speech does not impart gyan also. Brother! Oh! It is wonderful , strange thing , the nature of thing is strange. The statements of nimitta-naimittik are there in path of Omniscient only , not anywhere else.

535. Q: You say that the paryaya of body would be the way it should be at that time, then what can doctor do about it? If doctor cannot solve the illness then he should give up the practice?

A: Drishti should be directed inwards. Whether raga comes or greed comes, but weightage should not be given to it. Weightage should be given to inside only.

536. Q: Keeping the Drishti this way, then practice ?

A: What can be practiced? Doing- not thus ; merely knowing the bhavas of raga and greed which are generated.

537. Q: Believing something and doing something else?

A: That only happens which has to happen- believing thus.

538. Q: One paramanu does not touch another paramanu, then in pot of milk by adding one drop of poison the entire milk becomes poisonous – what is the reason?

A: Every paramanu has own cause-effect. The paramanus of milk have manifested in poison form by themselves; not due to drops of poison. Oh! One dravya does not touch another dravya – this subject of Veetrag , who will believe?

539. Q: Whether the cause effect relationship of jiva with ajiva cannot be established?

A: No. The manifestation of each dravya occurs by itself , the other dravya cannot carry it out. Jiva is produced by own manifestation , his cause-effect bhava with ajiva does not get established. The lips move, speech ensues, Jiva is their karta- this does not get established. Pulses, rice, vegetables are there- jiva cannot do them . Pieces of roti cannot be done by jiva. The movements of parts of body occur, their karta is jiva – this does not get established. Yes, for all those activities of ajiva the karta is pudgala dravya – this gets established. Oh! It is sookshma subject brother. If he understands the substance described by Veetrag then he would cross the worldly ocean- this is the thing.

540. Q: One jiva cannot make other jiva unhappy- this is alright , but the fruition of asata karma is the cause for the unhappiness?

A: Even that is not so. The fruition of Asata administers the external unfavourable conditions and in the period of those conditions the jiva with his own moha bhava carries out the imagination of dukh and then he does get unhappy only. Hence the fruition of Asata karma does not cause dukh but it is caused by Moha bhava only. At the time of fruition of Asata if he does not imagine the dukh due to moha and identifying the soul, if he remains experiencing it , then  there is no dukh. The external conjunctions cannot be changed , but removing Drishti from conjunctions the experience can be changed.

541. Q: Others cannot do our work- what is use of such decision?

A: By deciding that others cannot do out work, the shraddha dependent upon others is relinquished, this is the benefit; subsequently the progress can be done towards self, and with recourse to self with purushartha,  Samyak darshan is attained.

542. Q: Raga is done by jiva, karma does is  , jiva and karma together do it, these are told- what is right amongst the three?

A: ‘raga’ is due to fault of jiva, hence jiva is karta of raga. But jiva nature does not have any guna of corruption, hence to direct the Drishti upon dravya, the karta of raga is karma , karma being pervasive does the raga , this is told and if the knowledge of Praman has to be provided then jiva and karma together carry out the raga, this is said. Just as ‘son’ belongs to mother and father both.

Bhagwan  atma is Gyayak flame, he is not karta of corruption. The karta of degeneration is Mithyatva, Avirati, Kashaya and Yog – these four types of karma and their 13 constituents. Atma is statue of Shuddha Chaitanya , he is not karta of corruption.

543. Q: In Karma-karma adhikar, the corruption is called as pervasive-pervaded with pudgala?

A: If observed from swabhava Drishti then the cause of corruption is not swabhava at all. Hence the nimitta of the corruption,  which is karma, is called as pervasive-pervaded with corruption.

544. Q: Gyani believes soul to be Shuddha dravya-guna and Shuddha paryaya alone only?

A: Gyani from aspect of shraddha believes that. Looking from aspect of gyan the jiva himself is manifesting in karta form of raga, thus gyani knows.

In the sapphire stone the red-yellow shadows which are observed, they occur due to its own capability ; even then if observed from the prime nature of sapphire stone then that colour is affliction form and not prime nature. In the same way if observed from paryaya Drishti then the corruption is dharma of capability of paryaya, but if seen  from dravyarthika naya then corruption is not his prime nature.

545. Q: Dravya is Shuddha, guna is Shuddha and paryaya is ashuddha. That does not happen due to karma then how did this ashuddhata happen?

A: Dravya-Guna is trikaal Shuddha and paryaya gets corrupted. That corruption is due to the capability of that paryaya of that samaya resulting in momentary corruption, not due to karma. With the goal of nimitta of karma , due to capability of that samaya the corruption occurs. In Panchastikaya 12^th gatha the corruption is said to be not due to other predicates. Since corruption is also independent manifestation at that samaya.

546. Q: In Gommatsar it is told that due to fruition of karma, corruption occurs ?

A: The corrupted state is due to capability of paryaya in own kaal, not due to fruition of karma. However under dependence of nimitta the corruption occurs, hence to provide the knowledge of nimitta it is told that due to fruition of karma it occurs. In Samaysar also the karta of corruption is called as Pudgala karma. There the emphasis of Drishti is upon dravya , for telling this, the soul is not corrupted form , the pudgala karma is its karta – this is told. In Pravachansar the karta of corruption is jiva , this is told. There that corrupted manifestation is not that of karma but that of jiva- this is told. Depending upon the aspect in which it is told, it should be rightly understood from that aspect only,  then only the form of substance can be understood the way it is.

Realisation of Shuddha atma being different from  raga is Samyak darshan. Pooja, bhakti, yatra etc have been performed infinite times, but without Samyak gyan of soul the end of rebirths has not come.

547. Q: If karma does not cause corruption of soul,  then who is the cause of corruption occurring in the soul ? Samyak Drishti jiva does not have bhavana of indulging in corruption , even then  he gets corrupted, this is seen- in such state the karma causes the corruption , this should be accepted or not?

A: No, this belief is erroneous. Soul gets corrupted due to fault of own paryaya, karma does not cause corruption, but the capability of paryaya at that samaya is such. Samyak Drishti does not have bhavana of doing raga-dwesha , even then raga-dwesha occurs, its reason is such capability of paryaya of charitra guna. The bhavana is not that of raga-dwesha – this is paryaya of shraddha guna . The raga-dwesha occurs- this is paryaya of charitra guna. Due to weakness of paryaya raga-dwesha occurs – telling this also is statement of nimitta. In reality due to capability of charitra guna at that samaya the raga-dwesha occurs.

548. Q: When corruption occurs due to capability of paryaya of charitra guna , then so long it has such capability of being corrupted , till then the corruption would continue- in such state the avoidance of corruption is not in the domain of jiva?

A: There is independent capability at every samaya- which gyan took such decision ? Without inclining towards trikaali swabhava, the independence of paryaya of each samaya cannot be decided in the gyan. When gyan inclined towards the trikaali swabhava with aim towards it,  then with the realisation of swabhava  the capability of raga-dwesha in paryaya continuously reduces every moment. The one who decided the swabhava, in his paryaya the capability of raga-dwesha remaining for long does not exist – such is the power of Samyak decision.

549. Q: Bhagwan Atma is karak (factor) of  corruption or non-karak? Whether corruption occurs due to Other dravya ?If not then why it is preached to be aloof towards other dravya ? Whether paryaya being uncorrupted is within capability of dravya ? Kindly clarify all these.

A: Bhagwan Atma is mass of uncorrupted bliss beyond senses, it is not cause for corruption at all. By aiming towards other dravya the corruption does occur for sure but that corruption is not due to other dravya. By aiming towards other dravya, the paryaya independently manifests in corrupted form. Own dravya is Shuddha Chaitanya statue blissful form , paryaya does not become uncorrupted due to that ;  but with aim towards own dravya the paryaya by itself on its own independently gets uncorrupted. Contrary to it by aiming towards other dravya the paryaya by itself becomes corrupted.

Hence soul by nature is not Karak ( doer) of raga. If soul not be non-karak of raga , then the preachment of relinquishing the aim towards other dravya would prove to be worthless. Hence due to corruption occurring with aim towards other dravya only, the preachment is to be aloof towards other dravya. In corruption the other dravya is nimitta. This nimitta-naimittik relation informs that soul by nature is non-karak of corruption only.

550.  Q: Who makes soul as anger etc. form or Gyan etc. form? Whether the fruition of karma or unfavourable conjunctions do not make him agyan form?

A: Just as white conche shell eats whatever amount of black soil, even then that black soil do not make him white to black ; in the same way whatever be the amount of strong karma fruition or unfavourable conjunctions be present even then they cannot make gyan form Chaitanya atma to be agyan form or cannot make it manifest in anger etc. Kashaya form. The anger etc. form manifestations of soul occurs due to his own fault, the other dravya cannot make soul to be corrupted. Due to Deva-Guru etc. other dravya the soul manifests Samyak darshan-gyan-charitra form – such is not the case ; soul by himself on his own manifests in Samyak darshan- gyan-charitra form  and then only jewel trio gets revealed. The other dravya cannot make soul to be gyani or agyani at all . Soul himself due to own fault manifests in anger etc. form and due to own quality manifests in gyan form.

551. Q: What is the cause for attainment of Samyak Darshan and Keval Gyan?

A: For attainment of Samyak Darshan there is no other cause other than realisation of shuddhatama, vikalpa of nine tattvas are also not cause for Samyak Darshan. For attaining Keval Gyan, Shuddhopayoga is the cause and none other. For attainment of Keval Gyan believing any thing  other than shuddhopayoga as cause (ragas etc.) – this is disrespect to keval gyan, shuddhopayoga , dharma, moksha and practitioners of moksha the shuddhopayogi saints also. Such contrary belief is great fault and such belief is cause for world.

Oh! Shuddhopayoga is highway of Keval Gyan and Shubha raga is looter of keval gyan. Believing raga to be means for dharma is criminal of the highway; he is not traveller of highway, he is traveller of raga marg, i.e. worldly marg- thus it should be known.

552. Q: One does not do others’ paryaya – this is alright but whether he does not do own paryaya also ?

A: Own paryaya also occurs at its own kaal and would do so, so what can be done about it? In reality he is Gyata-Drishta only. With efforts attain moksha- this is told,  tightening the belt win over Moha- this is written; but in reality in his drishti only dravya is seen, i.e. he is gyata-drishta only. There is infinite purushartha in gyata-drishta.

553. Q: Jiva may not do deeds of ajiva, but own manifestations can be carried out as desired or not?

A: Jiva cannot do own manifestations also as desired; but the manifestation which has to occur sequentially , the same occurs, it cannot be done earlier or later as desired. In the world every thing occurs in organised manner sequentially and no changes are possible. The restless person wishes to make lot of changes but he cannot do anything. The essence of all these things is that Brother! You direct Drishti upon Dhruva swabhava.

554. Q: Whether cause for paryaya is not even own dravya?

A: Own paryaya does not happen by other dravya anyway and own dravya did the paryaya- this is also Vyavahara. In reality paryaya is that of paryaya and with own capability occurs at own kaal, this is Nishchaya. Paryaya of Samyak darshan was generated therefore Mithyatva karma was destroyed, this is not so either; but in the present paryaya samyaktva was generated , therefore the past paryaya of Mithyatva bhava is eliminated, this too  is not so. The  paryaya of Samyak Darshan is independently generated and the destruction of Mithyatva paryaya has  also happened independently.

The generation of Keval Gyan paryaya occurred, that is due to absence of Keval Gyanavarana karma , it is not so at all; but due to own dravya the keval gyan paryaya was generated , it is not so either. Paryaya is produced due to shatkarak of paryaya independently. Here it is told that paryaya is not produced by dravya, The aim of paryaya is towards dravya, that is due to own capability of paryaya , not due to dravya. The aim of Samayak Darshan paryaya is upon dravya , that is due to own capability of that paryaya.  This is the essence of Dwadashang.

In reality the paryaya is generated at its own kaal, the one which is supposed to occur only. Paryaya is produced by dravya – this is Vyavahara statement only. Dravya is not cause of Utpad of paryaya nor that of Vyaya. This is Nishchaya. Samyak darshan paryaya is produced with recourse to dravya, such statement is in certain aspect only. Samyak darshan paryaya occurs at the time of its birth; but the aim of paryaya is upon dravya, hence with recourse to dravya Samyak darshan is produced, this is told.

In reality Samyak darshan is paryaya of being different from others at its own kaal, which is  time of birth of paryaya of bheda gyan,  then only that paryaya is generated. But to whom it is produced? Those whose aim is at dravya swabhava, to them only it happens. For those who are standing in the paryaya and facing the paryaya only do not get the true gyan of own kaal of paryaya. This is the supreme true form of Jain darshan.

555. Q: Dravya does not do paryaya also, by saying so the dravya has totally become inactive?

A: Brother! This is the root subject of the inner secrets. In this the dravya has not become inactive,  instead it is proved to be extraordinary ( non worldly)  dravya.

556. Q: The colour guna in Paramanu is trikaali , its paryaya in first samaya may be black, which changes in second samaya to red, while or yellow, then who is the cause for it. If colour guna is cause then that is stationary only , then why strangeness in manifestations?

A: In reality the paryaya of that samaya of that paramanu has manifested independently due to own Shatkarak , in that colour guna is not cause. In the same way the paryaya of every dravya in its own kaal manifests independently. Oh! The subject of independence of paryaya is highly intricate.

557. Q: What is the greatest folly since eternal times?

A: What is impossible to be done, having buddhi of doing it is the folly. The deeds of body can be done by me, I can move hand-feet etc. , deeds of other dravya can be done by me- all these thought process is unintelligent. I can make other jivas happy or unhappy, save or kill, can serve desha or family – such buddhi is foolish . All the activities of other dravya is under its own control, being done by other dravya is impossible ; even then the buddhi of doing it to happen is foolishness of Mithyatva. Further the deed which can be carried out by self only – such true shraddha, true gyan, true conduct this jiva does not do- this is his second greatest folly.

558. Q: One dravya does not do anything for other dravya- in this Siddhant this thing gets understood that one jiva cannot do anything for another jiva , but one paramanu does not do second paramanu- this thing is not understood.

A: Each paramanu is independent, that also being karta himself does own deed, the other paramanu is totally absent there. Now if we consider further minutely then the paryaya of pudgala dravya is independent itself ,  dravya is also not its cause. Brother! The subject of veetrag is very sookshma.

559.  Q: You say that body is not yours and raga is also not yours, but we have activities of these two only night and day. Now what to do?

A: Body manifests independently due to own shatkarak and in the same way raga also manifests by own shatkarak by own reason. You are merely knower of these two. In one samaya the paryaya manifests independently by shatkarak- not due to dravya and due to past paryaya the later paryaya has manifested- this is not so either. The paryaya of every substance at every samaya manifests by shatkarak independently – this is the reality of substance. Brother! Your tattva is filled with Gyayak bhava , what can it do other than knowing?

560. Q: Although we cannot do deed of other dravya , but disinterestedly make others happy- provide comfort, then (is it alright) ?

A: ‘I can make others happy- can provide comfort’ this Drishti only is delusion of Mithyatva form . ‘ Make others happy, benefit others’ – this is pride  of karta-buddhi, it is not disinterestedness .

561.  Q: What is the benefit by understanding the independence of substances?

A: By understanding the independence of substances, the karta of own manifestation is self and not other; thus understanding , being aloof from others, experience the soul by concentrating within self- this is the benefit. Own nature is gyata-drishta- knowing this if he remains merely seer-knower , then the wandering in 84 incarnations would be eliminated and salvation would be attained- this is the benefit.

Continued….

Gyan Goshthi…14

 

13. Praman-Naya

506. Q: Whom do the  dravyarthika naya and Paryayarthika naya know? What is their form?

A: The Drishti observing the trikaali swabhava is dravya Drishti and the Drishti observing the present paryaya is paryaya Drishti. The one which knows trikaali dravya swabhava , calls it as own , that is Dravyarthika naya. The gyan knowing the trikaali swabhava is internal naya ( Artha naya and bhava naya) and the words describing them is called external naya ( Shabda naya). The gyna which knows the present paryaya, that gyan or the words describing them is called Paryayarthika naya. Of them the gyan knowing paryaya is internal naya and the words describing  it is external naya.

The gyan knowing siddha state is Paryayarthika naya, but paryaya Drishti is not the means to reveal siddha  state. Dravya Drishti only is the means to reveal Siddha state; even then the Siddha state which has materialised, that is known by Paryarthika naya only.

507. Q: Dravyarthika naya knows Dravya primarily; here what is the meaning of dravya?

A: If dravya and paryaya together be called as dravya then not that- i.e. the mass of guna-paryaya is dravya- that meaning is not here. Here the trikaal dravya shakti ignoring the present part is dravya. Samanya is swabhava and the present part is specific, paryaya. Both together constitute the dravya which is subject of Praman. Of them the Samanya swabhava is subject of dravyarthika naya and Vishesh is subject of Paryayarthika naya. In the Drishti of Dravyarthika naya the paryaya is insignificant i.e. in the Drishti of this naya the Siddha state is revealed- this does not apply. Trikaal Shuddha gyan swabhava only is subject of dravya Drishti  and with recourse to it only pure paryaya gets revealed. Upon believing the dravya only, the pure deed in paryaya is carried out- such is the nature.

508. Q: What is the difference between the subjects of Dravya naya and Dravyarthika naya?

A: The subject of dravya naya is only one dharma. In samaysar etc. the two prime nayas are described- Dravyarthika naya and Paryayarthika naya. Of them the subject of dravyarthika naya is undifferentiated dravya. Dravya naya differentiating the substance  aims for one dharma of it ; whereas dravyarthika naya without differentiating ignoring the present paryaya, aims for undifferentiated dravya- in this way there is vast difference between their subjects. In Samaysar the described subject of Shuddha Nishchaya naya is not subject of dravya naya; the subject of that Nishchaya naya is ignoring the present part and differentiation, the complete mass of infinite gunas while this dravya naya makes only one as subject out of infinite dharmas. 

509. Q: Only shruta gyan has nayas? Why other gyans do not have nayas?

A: Mati, shruta, Awadhi, Manah Paryay and Keval – out of these five types of gyans, Awadhi , manah paryay and keval gyan is direct and mati-shruta gyan is indirect. Naya is indirect gyan. The part of direct gyan is direct only hence that does not have naya. Keval gyan is completely direct  and Awadhi, manah paryay also are direct in their subjects ; hence in these direct gyans the indirect form nayas do not apply. Although Mati Gyan is indirect; but its subject is limited, it makes only present substance only as subject , it does not accept all kshetra and all kaal related substances; hence it does not have naya, since the one which knows by differentiating the entire substance , that is called naya. Shruta Gyan accepts all kshetra-kaal form  substances indirectly as its subjects , hence there only nayas apply. In shruta gyan also the amount which is own experience form direct , that much is Praman and the part which is indirect , in that the nayas apply. The shruta gyan is not absolutely indirect, in own experience, it is partially direct also .  With own experience only the true nayas are applicable. Shruta gyan may not know all substances like Keval gyan, but accepts suitable substances of its subject completely along with its kshetra and kaal, of these one part form is naya.

510. Q:  Shruta Gyan  knows the trikaali substance indirectly hence in that only nayas are applicable- this is told; what is the mystery behind it?

A: Yes there is a minute mystery. It gives the rule that Dravyarthika naya is prime and Paryayarthika naya is secondary. When knowledge of Trikaali substance is imparted, then part of that knowledge  is called Paryayrthika. When trikaali drvaya is known by Dravyarthika naya , then the gyan knowing its paryaya form part is called paryayarthika naya . Facing the trikaali dravya it was known; then only that part of gyan is called Vyavahara naya. Without knowledge of trikaali the vyavahara of gyan form part is not valid. Hence it establishes that without Nishchaya there is no Vyavahara and  without knowledge of dravya there is no knowledge of paryaya. Vyavahara naya knows the part but whose part? Of the Trikaali substance ; hence without trikaali substance the gyan of part is not real. Shruta gyan also is oriented towards the dravya swabhava  then only they have naya. Without gyan of trikaali, if  only paryaya or divisions are known then there the paryaya budhhi become ekant- results in Mithyatva. There it does not have nayas. Atma is nitya, Shuddha- naya knowing this cannot happen without knowledge of trikaali substance. Without knowing shuddhata and nityata if only ashuddhata and anityata is known then also it results in Ekant Mithyatva. There also Vyavahara naya is also not there.

511. Q: Mati-Shruta gyani experiences the soul directly- this is told , but in Tattvartha sutra the mati-shruta gyan is called indirect?

A: Knowing directly is the swabhava of soul. In the experience the samyaktvi knows atma directly ( from aspect of experience), from aspect of knowing it is indirect.

 512. Q: With the inducement of Praman gyan one cannot  get into Nishchaya- what is the meaning of this statement?

A: With the inducement of Praman gyan one cannot get into Nishchaya- it means that the agyani makes effort for knowing the paryaya and dravya, there due to eternal practice of having oneness with paryaya, the knowledge of dravya is not real. To agyani it appears that ‘yes paryaya is there, it is existent.’ In this way by giving emphasis upon paryaya there cannot be emphasis  upon dravya hence he cannot face inwards. If I don’t accept paryaya then it would be ekant- such fear is present. In this way with inducement of Praman Gyan , by ignoring paryaya he cannot face the dravya.

Dravya is not producer of paryaya- this is told in Yogsar. This statement is that of Dravyarthika naya and dravya manifests in paryaya form- this statement is that of Paryayarthika naya. There also the dravya samanya is samanya form only, but one dharma of dravya manifests in vishesh form.

In Samaysar Gatha 50-55 the experience is called as atma. There with respect to the vikalpas it is called as different and indifferent with self. Hence pure paryaya of experience is called as soul. But it has to be told that how the experience is attained ? – then trikaali Dhruva Chaitanya is ‘self’ and the paryaya taking recourse to it is ‘other’ – different.- this is told in Niayamsar Gatha 50^th. The pure paryaya of experience does not touch the Dhruva dravya and Dhruva dravya does not touch the experience. Oh! These are serious sookshma bhava filled with Param Adhyatma. The knowing kriya and trikaali Dhruva dravya do not touch each other , even then the knowing kriya  is supported by atma dravya.

513. Q: In spite of being true and complete the Praman Gyan is not venerable and Nishchaya naya is venerable; what is the reason?

A: Soul is dravya-guna-paryaya form; this way firstly should be known in the knowledge. Although this gyan of differentiating knowledge is not Samyak Gyan even then knowing  this first is part of gyan. Before being Samyak this gets to be known. The dravya  having dravya-guna-paryaya is complete substance which is subject of Praman gyan. Firstly this should be known in gyan. In Praman Gyan the dravya and paryaya both are included; hence being subject of Vyavahara naya, it is not venerable. The subject of Nishchaya naya is trikaali shuddhatma ; hence Nishchaya naya is called venerable. In spite of the substance being pervasive in dravya-guna-paryaya, the Shuddha naya informs about one shuddhatma only. It tells that one directly experienced completely unobscured nitya pure own shuddhatma dravya is myself. In spite of the substance being dravya-guna-paryaya form only shuddhatma is the only one to be taken recourse to – thus is decided by Shuddha naya only.

514. Q: Praman is bigger than Dhruva dravya or smaller?

A: Praman does not negate Vyavahara hence it is not venerable. The Dhruva is worthy of taking recourse to hence it is venerable, hence it is bigger. Only Trikaali Bhagwan (Dhruva) being subject of Drishti is venerable and bigger.

515. Q: self-others illuminator gyan is called Praman, how? The chhadmastha does not have upayoga in self-others at the same time?

A: Praman is called as self-others illuminator , there the subject is not that of Upayoga engaged in self and others at the same time, but the gyan which has known the self in self form and others in others form , that Samyak Gyan is Praman ; understand the self-others illuminator in this form. The upayoga of Awadhi-manah paryay is in others only , even then they know self in self form and others in others form hence they are Praman. When the upayoga of chhadmastha is in self then it is not in others  and when it is in others then it is not there in self, even then the gyani always manifests in Praman form Samyak gyan. Even while knowing others ‘I am gyan’ such knowledge of self does not get dissolved and this only is Praman-ness of gyan.

516. Q: Why nayas have been called as web of delusion?

A: In nayas different aspects are there by which mutually opposite dharmas existent in the substance in certain aspect are described. Those who do not understand the real form of Syadvad, for  them it appears confusing like webs of delusion. For example- one naya calls the dravya as Nitya and the other naya calls it Anitya; one naya calls dravya in one form, the other naya calls it several form; one naya calls dravya as existent form and the second naya calls it non-existent form; one naya says salvation is with Kriya while the other naya says salvation is with Gyan; one naya tells karma-nokarma as Vyavahara and raga as Nishchaya while second naya calls the same raga as Vyavahara and pure paryaya as Nishchaya and another naya calls pure paryaya as Vyavahara and trikaali Dhruva dravya as Nishchaya. In this way the naya describe the anekant nature of the substance and direct towards Samyak-ekant form  trikaali Dhruva samanya dravya to take recourse to. This is the prime objective of knowing the nayas.

517. Q: What is use of knowing soul by means of so many nayas? Just ‘soul is’ – should suffice ?

A: Brother! ‘Soul is’ – this is told by almost all. But the way soul has infinite dharmas, if soul is identified by those dharmas, then only soul can be said to be known. ‘Soul is’- this he says, but the infinite dharmas of it are of what form, if those forms are not known then he has known soul- this cannot be said.

518. Q: In Pravachansar what is objective of telling the corruption to be jiva from aspect of Shuddha naya?

A: The corruption has been carried out by jiva himself , it is own criminal fault , that corruption has not been produced by karma pudgala- for telling thus the corruption has been called as that of jiva from aspect of Shuddha naya.

519. Q: In the tenth Vikalpa naya the atma dravya has been called Savikalpa as child, adult and aged person. There what should be taken as meaning of vikalpa?

A: There the meaning of vikalpa is difference and nothing else. Just as a person has differences in child, adult and old age; in the same way with BhedaNaya the soul is having bheda of guna-paryaya . The thing has infinite gunas, in that the paryayas which occur together in some respect and which occur sequentially in some respect have mutual differences. In the substance the differentiations of darshan-gyan-charitra are called as Vikalpa. One soul only is having differentiations in one samaya and that is its one dharma.

520. Q: Just as Astitva dharma belongs to substance , in the same way does the Nastitva dharma belong to the substance?

A: The soul dravya which is having Astitva from aspects of dravya-kshetra-kaal-bhava of self  , the same Atma dravya from aspects of other’s dravya-kshetra-kaal-bhava has Nastitva. Not being with respect to others is also part of substance. Just as the substance has bhava part, there is abhava part also. Where Astitva is there with respect to self , there nastitva with respect to others is also together. The thing has two parts . The Nastitva dharma is also own part. The Nastitva dharma is not absence form in the substance, but is present. Although in this dharma ‘ not with respect to others’ such relationship with respect to others so exist, but that Nastitva dharma is not dependent upon others and  does not belong to others. That dharma belongs to substance as its own. That too is part of own knowledge, if that is not accepted then the knowledge of self cannot be fully realised.

521. Q: In the description of nayas the ashuddha nishchaya naya has been told to be up to 12^th gunasthana ; there how shuddhopayoga is applicable in ashuddha nishchaya?

A: The characteristics of naya is to describe the substance from aspect of one part and characteristics of Upayoga is to take recourse to Shubha, ashubha and Shuddha dravya ; hence in ashuddha nishchaya naya also with recourse to shuddhatma dravya, with Shuddha goal  and being Shuddha Sadhak the shuddhopayoga manifestation is applicable.

Although ashudha naya may be upto 12^th gunasthana , but the recourse to Upayoga of Sadhak jiva is trikaali Shuddha gyayak bhava, its goal is Shuddha , hence in its paryaya also shuddhopayoga is attained.

522. Q: If word does not have any relation to the substance then how can it be describer of the substance?

A: ‘Praman i.e. gyan does not have any relation with the gyeya substances, then how does the gyan know the substances ?’- this question is similar to the doubt raised. Just as gyan and gyeya substances do not have any relation even then gyan knows gyeya substances, in the same way the word do not  have any relation with the substance even then word describes the substance- what is the objection to  it?

523. Q: Gyan and Gyeya substances have producer-produced relationship ?

A: It is not so. The production  of capability of one substance from another substance is objectionable i.e. the way a substance is, the capability of knowing that substance in that form only is called Praman. The capability of knowing cannot be generated by substances. In Jayadhavla it says ‘ every gyan is generated by it self- this should be accepted. Since the capability which is not existent in the substance , that capability cannot be produced by other substances. ‘In Samaysar also it is told ‘ the one manifesting by itself does not have expectations from others to make it manifest, since the shakti of a thing does not have expectations from others.’

524. Q: What is the meaning of the siding with Shuddha naya?

A: Siding with Shuddha naya means having interest in shuddhatma. Although the experience has not been attained so far but interest is such that he would attain experience surely. Some jiva may not have interest and he believes that I am interested, then there is no rule for him to attain experience. Kevali Bhagwan knows the jiva is ready for Samyaktva in reality that this jiva’s interest is such that he would surely attain experience. For jiva with such interest the veerya of gyayak splashes strongly.

525. Q: What is the meaning of friendship of KriyaNaya and GyanNaya?
A: Pandit Jaychandji has told that for Sadhak jiva the shuddhata and ashuddhata both stay together- this is named as friendship. Whereas Pandit RajMall ji has told in Kalash Teeka that ‘Separation with Ashuddhata is friendship – if Ashuddhi remains then friendship is not there, i.e. if shuddhata happens then that is friendship with dravya.’

526. Q: Samaysar and Niyamsar etc. have told that Bhagwan Shuddhatma does not have any Audayik bhava at all , where as in Tattvartha Sutra that (audayik bhava) is called as own tattva of Atma – please explain from which aspects?

A: In Samaysar etc. the description is that of dravya Drishti  in which the the paryaya becomes insignificant. In Tattvartha sutra the description is that of subject of Praman. Atma himself manifests in Audayik bhava form and it is paryaya of atma only; hence it is called as own tattva. That audayik bhava is asti form with respect to own kaal and Nasti form with respect to karma i.e. due to fruition of karma such bhava was generated- this is not so in reality. With respect to others the soul is Nasti form i.e. between soul and others there is a  great wall of Nasti form hence other dravya may do something for soul- this cannot happen.

527. Q: Purush is Praman or the words are Praman.

A: From the praman-ness of Purush the words have Praman-ness. After recognising the complete purush and later knowing his words to be Praman, the form of substance described in them is understood by the dharmi jiva. If Purush does not have Praman-ness then the words also cannot be Praman form and to whom the words  are  not praman in nimitta form , for him in his  naimittik bhava the gyan is also not praman. In Praman gyan the praman form speech only is nimitta i.e. to understand existence the speech of gyani is nimitta and not that of agyani. Without recognising the omniscient person the praman-ness of his words is not understood and without that soul cannot be realised. Hence firstly the decision of omniscience of omniscient should be taken.

Continued….

Gyan Goshthi …13

 

12. Nishchaya -Vyavahara

476. Q: You call the 11^th Gatha of Samaysar as the life of Jain Darshan. There the Vyavahara naya is called as unreal – untrue. Kindly clarify.

A: The 11^th 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 11^th 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 4^th, 5^th, 6^th 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 50^th 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….