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 3rd 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 12th 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.
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