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 4th 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.
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