18. Vividh ( Miscelleneous)
640. Q: By believing the wife-son etc. to be gang of looters, it
results in quarrel in the home?
A: By accepting other dravya to be own,
internally a big quarrel of Mithyatva results, due to which the dukh of four
gati is being suffered. The family people are own with selfish motive, this is a
fact. For serving own selfish motives they love – realising this give up
internal oneness. This is meant to relinquish the eternal quarrel. People call
15th August as independence day. Renouncing the humiliation of
desiring sukh from others , believing sukh in swabhava only is real
independence. Samyak Drishti is dharmatma enjoying that indestructible kingdom
of self , he is real king. The king enjoying external kingdom enjoys the
restlessness of deriving sukh from others, but not peace of atma.
641. Q: The leprosy disease of shri Vadiraj Muniraj was cured by
performing stuti itself, the locks in the jail of Mantungacharya Deva were
shattered by performing stuti, the fire also became water form by the pure
sheel of Sitaji – such description is there in shastras- what do we understand
with this ?
A: With the yog of previous punya the
leprosy of Vadiraj Muniraj was cured,
the locks of Mantungacharya got shattered and the fire pond of Sitaji
also became water lake, then that fruition of punya was alleged to be due to
present Prabhu Bhakti and practice of Bramhacharya etc. – such is the style of
narration in Prathamanuyoga which should be understood properly. In Moksha Marg
Prakashak it has been specifically clarified, see it from there.
642. Q: Whether the one siding with Dravyanuyoga can be
Nishchayabhasi ?
A: Yes, if he attains knowledge of
Nishchaya but does not experience and considers himself to be experienced, then
he is Nishchayabhasi.
643. Q: What is the duty of Manushya? What is Manav dharma?
Please tell.
A: Brother! First of all ‘I am manushya’
this belief itself is great delusion. Being
Manushya is coincidental paryaya, it is paryaya of dissimilar category
with conjunction of jiva-pudgala , not the nature of soul. Hence Manushya
paryaya is not mine, I am gyan form soul- understand this, this is the first
duty- dharma. After attaining Manushya birth if something is worth doing then
it is this only. Against this ‘I am manushya ‘ thus believing what all
activities are performed, they are all Vyavahara of Agyani jivas.
644. Q: It appears that money-wealth have great attracting power
?
A: There is no attraction in
money-wealth, this is the foolishness of the moha of jiva – madness. Indulging
in moha with others, spoiling own rebirths, he goes for travelling in the order
of 84.
645. Q: Till infinite period the soul has not been understood,
then how can it be understood now?
A: For infinite period it was not
understood, it does not mean that it would never be understood. Has the
capability to understand has been lost? Just as water remains warm with the
nimitta of fire for 100 years, then does it destroy its cold nature? If the
vessel with hot water kept on stove falls upon the fire, then also its has
extinguishing nature only. In the same way due to converse interests the soul
was not understood for infinite period, but if the interest takes a U turn then
within moments the soul can be understood and you can be benefited.
646. Q: What is the
meaning of promiscuity?
A: The corrupted paryaya is not mine-
thus believing he practices corruption , although the impurity keeps enhancing
, even then he indulges in them and
reading that ‘enjoyments of gyani are nimitta for nirjara’ -he starts believing
that with his bhavas of enjoyments also, those bhavas of sensual pleasures are
leading to Nirjara- then he is promiscuous. The true Mumukshu does not practice
such promiscuity. He considers the corruption of paryaya to be his fault- knows
it alright in gyan . Does not remain ignorant about pap. His heart is flooded
with compassion and detachment.
647. Q: On one hand the body is called as temple of Bhagwan Atma
; on the other hand it is described as dead body, then what is right?
A: Body is dead body only, this is
true; but while telling the glory of Bhagwan Atma, the Deva is also installed
in Devalaya in Upachar sense and Deva is glorified.
648. Q: With the dhyan of
dravya paramanu and bhava paramanu Keval Gyan is attained. What does it mean?
A: Dravya Paramanu means atma dravya
and bhava paramanu means Shuddha pure paryaya. With the dhyan of atma dravya Shuddha
paryaya and Moksha are attained.
649. Q: Whether corporeal has experience?
A: Yes, the corporeal also gets
experience. Manifesting in Utpad-Vyaya-Dhruva form only is called as experience
of the corporeal.
650. Q: After listening to all the Pravachan it cannot be
remembered, what to do for it?
A: If some person has abused you with
sharp abuse then is it remembered? If that is remembered then why
the gunas cannot be remembered? The reality is that he does not have real need
for it, hence it gets forgotten; if real need is there then surely it would be
remembered.
651. Q: How many diseases of human body are described in
shastras?
A: In BhavaPahud Gatha 37 it is told
that in the body of this human being, in one angul area there are 96 diseases.
( as per this the entire body would have 56899584 diseases.)
652. Q: You preach more of Samaysar instead of Pravachansar.
What is the reason?
A:
In Pravachansar the description is with gyan as primary subject while in
Samaysar the objective is to preach Drishti. In Samaysar the objective is
to make one to engage in Drishti
upon dravya relinquishing the Drishti
from non-swabhava bhava form corruption which is generated with the aim of pudgala. With that dravya Drishti only
Samyak darshan and Moksha marg is initiated.
653. Q: Why the name of one of the constituents of Darshan
Mohaniya is ‘Samyaktva Prakriti’?
A: Since with its fruition samyaktva
also occurs, i.e. being coexistent with Samyaktva its name is called ‘Samyaktva
Prakriti.’ Its fruition occurs along with Kshayopashamik Samyaktva.
654. Q: From aspect of numbers which is the highest infinity?
A: The avibhag praticcheda of Keval
Gyan is the greatest infinity. With respect to the Pradesh of Alokakash etc.
form other infinities, it is infinite times- in spite of saying so, its
magnitude cannot be conceived. This is some unimaginable capability of soul
dravya. Just as with vikalpa its shakti cannot be gauged, in the same way with
mathematics also its capability cannot be imagined.
655. Q: The jiva of Bharat Kshetra after death, does he take
birth in Videh Kshetra?
A: Yes. If he is MithyaDrishti then he
can take birth in Videh. But worshiper person does not take birth in Manushya
of Karma Bhoomi ( Videh etc. kshetras) – such is rule. Non believer jiva can
take birth anywhere. If some person in Mithyatva state earlier has bonded with
Manushya Ayu and later attained Samyaktva (Kshayik) then that worshiper jiva
after death would take birth as Manushya but he would be Manushya in Bhog
Bhoomi having ayu of innumerable years , and not karma Bhoomi , such is the
rule. Videh Kshetra is also Karma Bhoomi. In Bhog Bhoomi there is no gunasthana
higher than fourth and its jivas as a rule go to swarga only after death.
656. Q: In the body of Keval Gyani , do the Nigod Jivas exist?
A: No. The body of Keval Gyani is Param
Audarik , hence with its recourse the Nigod jivas do not exist. Although in lok the Nigod jivas
are present everywhere including the same kshetra of akash, even then those
jivas are not dependent upon the Param
Audarik body for support. The Param Audarik jiva of Kevali, the Aharak sharir
of Muni, The Vaikriyik sharir of devas and Narakis, PrithviKaya , Apakaya,
VayuKaya and AgniKaya – Nigod jivas do not exist dependent upon these bodies.
657.How can in one
Pradesh of Akash infinite paramanu and Pradesh of infinite jivas stay together ?
A: In one’s nature there is no limit of
boundary; the nature is always without boundary and limits. Infinite paramanu
stationary within lok, in sookshma form can occupy in one Pradesh of akash.
Akash has such unlimited nature of providing accommodation . In one Pradesh of
Akash such unlimited capability is there that infinite pudgalas and Pradesh of
infinite jivas and dharmastikaya, adharmastikaya and one Pradesh of kaal can be accommodated together.
The kshetra
within which one paramanu can reside, the Pradesh of Akash has that much size.
But it has unlimited capability of accommodating infinite . Look! The prime
objective of telling all this is to tell the capability of the gyan paryaya of
one samaya knowing all this.
The gyan
paryaya of one samaya knows infinitely infinite substances along with their
past and future paryayas . Oh! When the corporeal form one Pradesh of Akash can
give space to infinite particles then what can be told about the capability of
the gyayak nature of jiva knowing it. That is limitless, unmeasurable and
infinite only. It is astonishing! Oh! This is for our own benefit, not for
explaining to others. Understanding the capability of own gyan, absorbing in
shraddha, one should immerse in self.
Shrimad raj
Chadra ji says that “ the one who understood went within- did not stay to do
external things.” Oh! The paryaya which realised the glory of such swabhava,
that paryaya can not avoid entering within and meet Bhagwan Atma for sure.
658. Q : One pudgala
paramanu cannot have two divisions since its is extremely small, then how can
it have infinite qualities?
A: One paramanu cannot have two
divisions; in spite of being so small it has infinite qualities ( like that of
jiva). Oh! Upon seeing and knowing such nature of things only omniscient has
told this. Soul by itself is omniscient natured. One paramanu and skandh of its infinite paramanus
and maha skandh of such infinite skandhs – all these are known by soul having
omniscient nature. True belief in such omniscient soul is required, since
without shraddha-gyan being Samyak the entire tapa-tyag is cause for worldly
wandering.
659. Q: Does one sookshma paramanu or sookshma skandh manifest
in coarse form alone?
A: No. After joining with other coarse
skandh only, it can manifest in coarse form. Just as the eternal agyani jiva
with the nimitta of gyani only becomes gyani ; in the same way with the nimitta
of coarse skandh , other sookshma skandh or paramanu can manifest in coarse
form. This is eternal law.
660. Q: Whether one paramanu can be observed by eye or
microscope etc.?
A: No. This is not subject of the gyan
related to five senses. With awadhigyan the paramanu can be known but outside
awadhigyan it cannot be known by some means. Awadhigyan also does not know by
eye ; and capability of knowing paramanu is possible to sookshma awadhigyani
only. Agyani does not have such awadhigyan. It is a rule that the one who knows
singular form param atma , he only can know paramanu.
661.Q: In your samaysar
the subject of adhyatma is very intricate. We are pilgrims, hence please tell us some simple thing.
A: We observe all as Bhagwan. Inside
ever blissful Prabhu trikaali Chaitanya Bhagwan is existent, with recourse to
him dharma is attained. Leaving the vikalpa and aim of others, taking recourse
to the real natured Bhagwan within self only is suitable deed.
662. Q: At present no keval gyani is seen hence it does not
establish keval gyan?
A:
Keval gyan is not unestablished- this is told in Kashya
Prabhrit-Jayadhavala book 1, page 44. Since by own direct experience the gyan
which is part of kevalgyan, is attained in unobscured manner. In other words
the Matigyan etc. are parts of keval gyan and their attainment is by own direct
experience to everyone, hence the segments part of keval gyan are explicit and
with the segments being explicit the owner (keval gyan) cannot be called as
indirect.
663. What is Anekant and
what is Jain Shasan and its arrangement?
A: Illumination of two mutually opposite shaktis indicating
the nature of thing in a substance is Anekant. The thing which is Nitya, same
is Anitya ; what is one , is many, - in this way the one which illuminates ,
that is the secret of Jain Shasan. In other words, the one which described the
sovereignty as undifferentiated dravya form is Nishchaya and the one which
described the same sovereignty as differentiated qualities form, that is Vyavahara – this is
Anekant. In Anekant it is the speciality that in the substance there are two
opposing shaktis. The substance by itself is Nitya and Anitya. This paryaya of
gyan has been generated fresh after listening to word, it is not due to word ,
but on its own. The paryaya of gyan keeps changing into new every time, it is
not produced by studies of shastras , but by itself. The illumination of two opposing capabilities of Nitya and Anitya
dharma form by itself is called as Anekant in Jain Sahsan . In one tattva there
is absence of second Tattva. The tattva is by itself and not by others- this is
Anekant- Jain shasan. The arrangement of the substance is organised by itself –
this only is the arrangement of Jain shasan.
664. Q: Does Keval
Gyanavarani obscures the keval gyan of Abhavya jiva?
A: Yes. Even for Abhavya the Keval gyan
is there from aspect of shakti i.e. he also has capability of having keval gyan
, hence the obscuration due to Keval Gyanavarana is there.
665. Q: Pravachan we have been listening for years. Now please
tell a simple path for entering within. The life is short.
A: Atma is gyan swabhava , mass of
consciousness, undifferentiated; direct Drishti upon it. By directing Drishti
upon differentiation, raga is generated in the ragi jiva, hence giving up the
aim of differentiation direct Drishti upon undifferentiated- this is the brief
essence.
666. Q: What is the mistake committed by the one who believes
raga to be means for sukh?
A: The one who believed raga to be
means for sukh, in his belief this was established that where raga is not
there, the sukh would also not be there. Without raga the veetrag sukh beyond
senses exist- this thing never appeared in his shraddha and where there is no
shraddha for sukh beyond senses, there how can means for it also be there? Even
one vikalpa of raga, the jiva who considers as means for sukh or gyan , that
jiva believes sukh in sensory subjects only and does not believe the swayambhoo
sukh nature of soul.
667. Q: All this comes into knowledge, but even then the soul
does not get to be known?
A: All this is being known, who is the
knower? The sovereignty in which it is being known, its knower does not get to
be known – this is the delusion. This body, house, wealth, wife-son etc. are
being known, who does know them? All
this is being known, it is being known in the sovereignty of the knower. The knower is not being known , nor accepted-
this delusion only is the cause for wandering in the 84 yonis. The body etc.
are different from this knower; the knower remaining within his own sovereignty
knows . Once he knows and accepts this knower then the rebirth wandering can be
prevented.
669. Q: What is the world of agyani purush and what is the world
of scholar with zero atma gyan ?
A: The person who is agyani, i.e he
does not know good or bad in real manner, his world is wife, children etc. But who is scholar, who has studied the shastras very
elaborately and remembers several gathas, shlokas etc., but is zero with atma
gyan , his world is shastra.
670. Q: What is Anantanubandhi greed?
A: The real satisfaction is to reveal
own swabhava paryaya of Samyak darshan etc. – not believing this the agyani
jiva believes satisfaction in coming from
ashubha to Shubha , i.e. satisfied with Shubha raga he gets tied up
there. Such jiva has really greed of raga only and the same is called
Anantanubandhi greed.
671. In Gyan of Mithya Drishti the dravya swabhava is not felt,
then does he have absence of dravya?
A: Mithya Drishti does not feel the
dravya, therefore in his gyan the dravya is absence form. To Gyani even the
dravya of others is felt , hence the dravya of agyani is seen by gyani as
Bhagwan form. But the agyani does not see the dravya , hence in his Drishti the
dravya is absence form only.
672. Q: Does Agyani jiva have shraddha in Moksha?
A: Agyani does not have shraddha of
Moksha , since he does not know the Shuddha gyan form atma ; hence he does not
have shraddha of moksha also. Without Shraddha of Moksha, whatever number of
shastras he may study even then benefit
of soul cannot be attained – Samyak gyan cannot be attained. The purpose of shastras
is to indicate the Shuddha gyan form soul and instigate one to make efforts for
Moksha, but those who do not have shraddha of Moksha , to him how can the study
of shastras be beneficial? In spite of reading 11 Angs the abhavya remains
agyani.
673. Q: With logic and argument this thing is acceptable but why
the confidence of entering within is not there?
A: Whatever amount of Purushartha is
required for entering within is not realised, hence keeps wandering outside.
The interest of entering within is not there therefore the upayoga does not go
within.
674. Q: The swabhava of
gyan is to know only, then why does he not know himself?
A: Gyan knows himself; his nature is to
know himself; but the Drishti of agyani is upon others, hence he does not know
self , the others are given weightage i.e. by giving importance to others, he
does not know himself. The weightage is given to others, hence he does not know
self.
The
End
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