GRANTHRAJ SHRI PANCH DHYAYI….36

 

Second Khand / 6^th Volume

Savikalpa Nirvikalpa Samyaktva (1589-1706)

Introduction

This is the tradition in Agam as well as Lok that the Samyaktva is divided into Savikalpa and Nirvikalpa two types. In reality it is not true. Savikalpa is called as Gyan while observing Nirvikalpa is darshan. This term is not applied to Samyaktva. Secondly vikalpa means raga also. Hence so long as raga is there in charitra , till then it is called Sarag Charitra and when raga is not there it is called Veetrag Charitra. Hence the charitra can be called as Savikalpa ( with raga) and Nirvikalpa ( without raga) , but not Samyaktva. The manifestation of Samyaktva Guna is either Mithya Darshan form or Samyak Darshan form. It does not have any paryaya of Savikalpa or Nirvikalpa form. The Tattvartha Shraddhan Samyak Darshan is one kind only from 4^th to Siddhas. This is the essence of the chapter. Now question arises that why such tradition exists in Agam? In Agam several statements are made from aspects of Asadbhoot Vyavahara or Upacharita Naya.

These statements are not true but their objective should be understood like conscious body. In reality the body is non conscious only. Only in company of consciousness, it is called as conscious. In the same way in 4^th, 5^th, 6^th gunasthana so long as charitra guna has raga with knowledge , in its company the Samyaktva is called as Savikalpa. Later the charitra is  free of raga with knowledge hence in its company the Samyaktva is called Nirvikalpa. But this is not real , just a manner of speaking. In the same way some places the Samyaktva of 4^th, 5^th, 6^th is called as Vyavahara instead of Savikalpa and  Nishchaya instead of Nirvikalpa for 7^th . This too means the same.

The second thing is that some people  believe that in 4^th, 5^th, 6^th gunasthanas the Savikalpa Samyak Drishtis do not have Gyan Chetana and they only have shraddha with raga of nine tattvas. From 7^th the Nirvikalpa Samyak Drishtis have Gyan Chetana. This is not correct. Gyan Chetana is seen from 4^th to Siddha, all the Samyak Drishti. It is explained as follows- Firstly it should be understood that what is Gyan Chetana and it has how many divisions. At the time of generation of Samyak Darshan the Gyanis attain specific kshayopasham of Mati-Shruta-Gyanavarana karma . With the power of this Kshayopasham only Samyak Drishti experience the soul hence this Kshayopasham is called Labdhi form Gyan Chetana. This has concomitance with Samyaktva . Where Samyaktva is there , this too shall be there. Where Samyaktva is not there, this also would be absent. Secondly Gyan Chetana is Upayoga form. At the time any Gyani diverting his Upayoga from all other substances with knowledge experiences own soul only, that is known as Upayoga form Atmanubhuti ( soul experience). Such experience is there for short time for 4^th gunasthana and occurs after long time. For 5^th it is longer time and somewhat earlier. In 6^th it is after Antarmuhurta as a rule and in 7^th the gyan Chetana is Upayoga form only. Now those who believe that Savikalpa Samyak Drishti do not have Gyan Chetana , their mistake is due to the reason that Labdhi form gyan Chetana is present with all Samyak Drishtis as a rule. It is not absent even for a moment. If it is absent then he would be Mithya Drishti. Upayoga form Gyan Chetana occurs sometimes as a rule. Hence Upayoga form Gyan Chetana is also present with Samyak Drishtis in all Gunasthanas. It should be remembered that Gyan Chetana is paryaya of Gyan and not that of Samyak Darshan. Labdhi form Gyan Chetana is kshayopasham of gyan form. And Upayoga form Gyan Chetana is knowledge of own Gyeya of Gyan. It should be known that in Samyak Darshan the Nirjara with Samvar occurs continuously whether the Upayoga is within self or others. The Nirjara occurs depending upon the Shuddhi of Samyaktva and not based upon the Upayoga. The same thing applies to punya bandh and non-bandh of pap. In 4^th Gunasthana the Samyak Drishti is said to have bandh of 77 Prakritis. With Upayoga in self form Gyan Chetana also, bandh is same and with upayoga in others also the bandh is the same. The gyan does not have relation with bandh-non bandh or other gunas. The job of gyan is merely to know. The difference is that in 4^th, 5^th, 6^th, gunasthanas the Samyak Drishtis have raga with knowledge in Charitra Guna at the time of engagement of Upayoga in others while at the time of Upayoga form Gyan Chetana in self the raga with knowledge does not remain in charitra guna. Due to this raga the perturbation form dukh is more. For elimination of that dukh only or perturbation  free soul bliss, the Gyani engage in own Upayoga form experience. The Labdhi form Gyan Chetana remains with them all the time. With the power of Samyaktva and Charitra the Nirjara also continues.

Savikalpa Samyak Drishti do not have Gyan Chetana and only feeling exists – such belief is wrong since feeling is there even with Mithya Drishtis. That is not Samyaktva.

Samyak Darshan does not have divisions of Savikalpa-Nirvikalpa  and All Samyak Drishtis have Gyan Chetana 1589-1703

Doubt 1589-1594

1589. Shloka- In shastra and Lok also it is the tradition that Samyaktva has two types of Nishchaya and Vyavahara.

1590. Shloka- Vyavahara Samyaktva is with raga i.e. Savikalpa form while Nishchaya Samyaktva is Veetrag and Nirvikalpa form.

1591. Shloka- Some Moha afflicted people have such Sanskar. In their view Veetrag Samyak Drishti only has Gyan Chetana.

1592. Shloka- As per them the Samyaktva is attained by two types of Swamy. One is Samyak Drishti with raga and other is Veetrag Samyak Drishti.

1593. Shloka- The Veetrag Nirvikalpa Samyak Drishti only has Gyan Chetana . The second Samyak Drishti with raga does not have Gyan Chetana at all.

1594. Shloka- In their view the Vyavahara Savikalpa Samyak Drishti with raga has only feeling ( shraddha of nine padartha) and they do not have gyan chetana.

Bhavartha- The intent of the questioner is that Samyak Darshan has two divisions namely Savikalpa and Nirvikalpa or, Vyavahara and Nishchaya. Of these the Savikalpa or Vyavahara Samyak Drishtis do not have Gyan-Chetana and only faith in nine tattvas is there. The Nirvikalpa or Nishchaya Samyak Drishtis have Gyan Chetana. In 4^th, 5^th and 6^th they accept only Vyavahara Samyak darshan, with them having only shraddha in Tattvas without gyan Chetana. They are believed to be Samyak Drishti with raga and from 7^th they accept Nishchaya samyaktva . They have Gyan Chetana and they are accepted to be Nirvikalpa Samyak Drishti. Such belief exists with general people and some Agam followers also. This is wrong. The real thing is that Samyak Darshan does not have divisions of Savikalpa and Nirvikalpa or Vyavahara Nishchaya at all. The Gyan Chetana is found from 4^th to Siddhas all Samyak Drishtis.

Answer 1595-1598

1595. Shloka- Those who say this with  wrong intent due to lacuna of knowledge; their shruta studies are meant only for bodily misery.

Bhavartha- The shastras do not mean this . Those who derive such meaning , it is due to fault of their own intelligence. Their practice of shastras is waste since they could not derive the right tattva.

1596. Shloka- In this context Acharya explain peacefully since in boiling milk it is safer to pour water.

Bhavartha- Such belief is quite strong . Sanskar is such and the belief does not change easily. Even then they should be peacefully explained so that they may realise. When milk is boiling then cold water is poured over it.

1597. Shloka- Mithya Drishti jiva like an elephant eats good food along with grass. O wise one! You abandon it and use intelligence.

Bhavartha- Elephant etc. animals eat good food also along with grass without realisation that this taste is that of food and this is that of grass. In the same way the Agyani experiences the Samyaktva, gyan and raga as one . By differentiating the qualities of Samyaktva, Gyan and Charitra he does not realise the actual state. He should know that in 4^th gunasthana the Samyak Darshan is nirvikalpa paryaya of Shraddha guna which does not have divisions of Savikalpa Nirvikalpa or Vyavahara Nishchaya. Gyan is Kshayopashamik gyan. From aspect of own characteristics of gyan it can be called Savikalpa but gyan guna does not have raga hence from aspect of raga it cannot be called Savikalpa gyan. Due to the vibhava manifestation form raga  of Charitra guna , it can be called as Savikalpa. In this way in each gunasthana the real state should be understood from aspect of gunas. Agyani without doing so, like elephant mixing the  raga form grass of vyavahara charitra in nice food form nirvikalpa samyaktva , believes the Samyaktva itself to be Savikalpa ( with raga) whereas the taste of raga is dukh form and taste of samyaktva is sukh form. Raga results in bandh form world and Samyaktva result in Moksha with samvar nirjara.

1598. Shloka- O fool! You wish to separate Gyan Chetana from Samyak Drishti like heat from fire. In spite of seeing with eyes you do not imagine not to be seeing with eyes.

Bhavartha- Just as heat is quality of fire , in the same way gyan Chetana is that of Samyak Drishti. Just as heat cannot be separated from fire, in the same way Gyan Chetana cannot be separated from Samyak Drishti. Whether the charitra paryaya of Samyak Drishti has raga or not, but gyan Chetana definitely occurs to every Samyak Drishti from 4^th as a rule.

Explanation 1599-1703

Introduction- The questioner has misunderstood Samyak darshan as Savikalpa Samyak darshan since he has not understood the bhava of vikalpa word. Hence the author firstly explain the vikalpa word. Vikalpa word has two meanings – one is Kshayopashamik gyan and second is raga. Firstly the kshayopashamik gyan meaning is explained-

1599. Shloka- Vikalpa is Yog Sankranti ( i.e. the change of Upayoga or Gyapti Parivartan is called Upayoga.) That vikalpa is paryaya of gyan ( i.e. kshayopashamik gyan) The change of Upayoga from one gyeya ( subject of gyan) to another gyeya padartha manifesting in the shape of that  gyeya  is Vikalpa.

Bhavartha- The Kshayik gyan makes all gyeyas as subject in one samaya with one upayoga only. He does not require the change of attitude of Upayoga. But Kshayopashamik Gyan knows one substance with one Upayoga at one time , then upayoga is diverted to another substance for knowing. The change of Upayoga from one gyeya to another gyeya is called Upayoga Sankranti or Gyapti Parivartan or Vikalpa. The meaning is change of Upayoga . This is there in Kshayopashamik gyan only and not in Kshayik gyan . Gyan is guna. Kshayik Gyan and Kshayopashamik gyan are its paryaya. The task of knowing is done in paryaya and not guna . Here subject is that of Samyak Drishti who has Samyak Gyan. Gyan has 5 paryaya. Of these one is Kshayik paryaya which is Keval Gyan. In that there is no Upayoga Sankranti. Remaining four are Kshayopashamik paryaya where Upayoga Sankranti takes place. That only is called Vikalpa.

1600. Shloka- That vikalpa is Kshayopashamik gyan since it is generated with the nimitta of senses and substance. Kshayik gyan without senses does not have Sankranti (no change from one gyeya to another).

Bhavartha- Here author has told the reason of Upayoga Sankranti . Any gyan produced with the nimitta of senses and substance would surely be Sankranti form. Since Keval Gyan is not produced with the nimitta of senses and substance hence it is not Sankranti form, Hence Kshayopashamik gyan is called Vikalpa but not Kshayik gyan since Upayoga Sankranti is named Vikalpa .

1601. Shloka- The vikalpa nature of Kshayik gyan is due to own characteristics. ( Since the characteristics of Gyan is Savikalpa and that of Darshan is Nirvikalpa. from this aspect Kshayik gyan is Savikalpa for sure.) But since there is no change of shape from one substance to another substance  i.e. the change of Upayoga characteristics is not there hence it is not Savikalpa).  

Bhavartha- One meaning of the word Vikalpa is Upayoga Sankranti (Gyapti Parivartan) and the second meaning is “Sakar” i.e. Upayoga manifesting in Gyeyakar form . This second meaning of Upayoga as “sakar” (gyeyakar) – this is one characteristics of gyan . Hence it is found even in Kshayik gyan since its Upayoga is also of the shape of own and other all the gyeyas. For this reason even the Keval gyan is vikalpa form or Savikalpak.  But in Kshayik Gyan the meaning of vikalpa is not Upayoga Sankranti . That is clarified next-

1602. Shloka- The characteristics of Kshayik Gyan is to know self and others ( all the gyeyas) along with their shapes . The subject matter of Kshayik gyan is one substance only ( all Lokalok becomes Gyeya in one shot. There is no need to engage in gyapti Parivartan to know another substance . Hence its subject is called one substance only. The manifesting of gyan in the shape of self and others only is Savikalpa nature.

Bhavartha- The gyan which knows self- also knows all other substances together- but Upayoga does not change from one to next , that is called Kshayik Gyan. Although in Kshayik Gyan also natural manifestation keeps happening even then like gyan of Chhadmastha it does not discard one substance and accept another substance form knowing. Kshayik gyan knows all substances at the same time- hence in it there is no Upayoga Sankranti characteristics applicable here . However being gyeyakar it is Savikalpa form definitely.

1603. Shloka- The vikalpa ( which is nature of Kshayik gyan ) is not subject matter in this chapter. The Upayoga Sankranti form Vikalpa of Kshayopashamik Gyan is the subject of this chapter.

Bhavartha- Here the doubt clarification is going on whether Samyak darshan is Vikalpa form or not and in 4^th, 5^th, 6^th the Samyak Drishti has gyan Chetana or not. So Author says that in this chapter the natural characteristics of Kshayik gyan of having Gyeyakar form Vikalpa  nature is not the subject here. But the  meaning of vikalpas of Upayoga Sankranti in Kshayopashamik Gyan – that is the subject applicable.

1604. Shloka- The sensory knowledge is never without Sankranti since this gyan keeps traversing  from one substance to another at every moment. ( i.e. the Gyapti Parivartan keeps happening and Upayoga Sankranti keeps taking place.)

1605. Shloka- The sensory knowledge is sequential since giving up one gyeya it takes recourse to next gyeya . ( Just as Kshayik Gyan is non sequential- the Kshayopashamik gyan is not like that- it is sequential).

Bhavartha- Knowing all the gyeyas at the same time with single Upayoga without change of Upayoga – that is non sequential. That non sequential capability is found in Keval Gyan alone . Knowing one gyeya once and then second time knowing another gyeya and third time another gyeya – this is sequential. Such sequential capability is seen in Kshayopashamik gyan only . )

!606. Shloka- This is necessary nature of this gyan ( sequential nature is found in Kshayopashamik gyan only ) since wherever sensory knowledge is present, there is sequential-ness and where sequential nature is present there the gyan is sensory.

Bhavartha- It is told here that Kshayik Gyan is non sequential only while Kshayopashamik gyan is sequential only.

1607. Shloka- And the continuous attention of Kshayopashamik gyan in a single subject (gyeya) is Dhyan. Here too it is really sequential and not non-sequential.

Bhavartha- When a person with sensory knowledge contemplates of a single substance for long time then it appears that his gyan is non-sequential – but really it is not so. That gyan is sequential only. The difference is that instead of changing into another gyeya , the upayoga is returning to same gyeya again and again. Hence sensory gyan in Dhyan state is also sequential only.

1608. Shloka- Being engaged in Dhyan the gyan appears to be same form but in reality it is again and again engaging in the same subject hence it is sequential.

1609. Shloka- Here the sequential nature is not because of changing from shape of one substance to another but because of engaging in same substance again and again. Hence it is not necessary that Upayoga go to another gyeya to be called sequential – but by making same substance as subject again and again the sequential nature exists. Hence in Dhyan also the Kshayopashamik Gyan is sequential.

1610. Shloka- Here one should not argue that this characteristics of Dhyan form gyan comes in the category of Kshayik gyan beyond senses hence it results in fault of over pervasiveness. This fault is not there. Since although Kshayik gyan is manifesting by nature, even then it does not engage again and again. In other words, just as a person with dhyan knows the same substance again and again, in the same way the keval gyan also knows the same substance again and again hence its is over pervasive fault – this is not so since the person with dhyan knows the same substance by engaging the upayoga again and again but in Keval Gyan due to natural manifestation there is no Upayoga Sankranti form repetition.  Hence over pervasive fault is not there. Thus it is proved that Kshyaopashamik  gyan only is repetition form and not Kshayik gyan.

Bhavartha- Although from coarse aspect the dhyan and Kshayik Gyan both appear non-sequential since there is no change of subject , even then both have huge difference. Dhyan is sensory generated gyan. Although it is engaged in one substance at one time, even then the Upayoga has to be returned to it again and again. In Kshayik gyan it is not so. It is beyond senses. Hence there is no repetition of Upayoga. It is always engaged in knowing all the substances together. Since Kshayik  gyan does not have sequential nature hence the characteristics of dhyan is not applicable here. Therefore the fault of over pervasiveness is not applicable.

Bhavartha (again)- The questioner says that by accepting sequential nature of dhyan , it would result in situation of sequential nature in the dhyan of Kevali also ? This is not right since  the Kshayik gyan beyond senses of Kevali does not have repetition – Hence it is not sequential and is knower of all the infinite substances together non sequentially. There the application of the term Dhyan is only Upacharit ( Vyavahara) since dhyan is paryaya of shruta Gyan – hence in reality Dhyan is applicable up to last moment of 12^th gunasthana ; but in later gunasthanas dhyan term is used in Vyavahara sense due to the activity of dhyan resulting in nirjara of karmas.

Bhavartha ( again) – Someone may say that Kshayik Gyan is not permanent – in that also manifestation takes place – that manifestation only is sequential-ness. Just as a person engaged in Dhyan knows the same Gyeya again and again – in the same way the gyan of Kevali knows the same Gyeya again and again. In reply it is explained that the natural manifestation is different and upayoga Sankranti form sequential nature is different. In Kshayik Gyan the manifestation is surely there  but Upayoga Sankranti is not there. The sequential nature is present in Kshayopashamik Gyan only. The manifestation occurs due to Dravyatva Guna which is Samanya Guna and exists in all dravyas. The sequential-ness is in Parivartan of Upayoga which is seen in Jivas only in Chhadmastha state only. Kevali do not engage in Parivartan of Upayoga – Hence it is non-sequential only. Chhadmastha engages in Upayoga Parivartan again and again hence it is sequential only. Thus it establishes that –

Continued…..