Class 9-29-2008

द्रव्यानुयोगमें दोष-कल्पना का निराकरण (पेज २९२-२९४)
- सामान्य रुप (परम्परा मार्ग) से व्यव्हार सम्यक्त्व पहले होता है ।
- परिपाठी से पहले निश्चय सम्यक्त्व होगा पश्चात चरणानुयोग के अनुसार व्रतादिक धारण करके व्रती हो ।
- द्रव्यानुयोग का उपदेश पात्र जीव को दिया जाता है ।
- निचली दशा मे ही द्रव्यानुयोग का उपदेश आवश्यक है ।

प्रश्न. ऊँचे उपदेश का स्वरुप निचलि दशा वालों को कैसे समझ आयेगा ?
उत्तर: लौकीक कार्य में तो अने़क प्रकार की चतुराई जाने और यहां मुर्खता प्रगट करे, वह योग्य नहीं है ।

प्रश्न. काल निकृष्ट है इसलिये उतकृष्ट अध्यात्म उपदेश की जरुरत नहीं है?
उत्तर: यह काल मोक्ष न होने की अपेक्षा निकृष्ट है । किन्तु आत्मानुभवनादिक के द्वारा सम्यकत्वादिक होना इस काल में मना नहीं है, इसलिये आत्मानुभवादिकके अर्थ द्रव्यानुयोग का अवश्य अभ्यास करें ।

प्रश्न: द्रव्यानुयोगमें अध्यात्म शास्त्र है; वहां स्व-पर भेदविज्ञानादिकका उपदेश दिया वह तो कार्यकारी भी बहुत है और समझ में भी शीघ्र आता है; परंतु गुण पर्यायादिकका व अन्यमतके कहे तत्वादिकके निराकरणका कथन किया, सो उनके अभ्याससे विकल्प विशेष होते है और वे बहुत प्रयास करने पर जाननेमें आते हैं; ईसलिये उनका अभ्यास नहीं करना ।
उत्तर: सामान्य से वीशेष जानना बलवान है । ज्यों-ज्यों विशेष जानता है त्यों-त्यों वस्तुस्वभाव निर्मल भासित होता है, श्रद्धान दृढ होता है, रागादि घटते है; ईसलिये उस अभ्यासमें प्रवर्तना योग्य है ।

Resolving faults and imaginations in Dravyanuyog and usefulness of grammar scriptures and logic scriptures (Class notes: 09/29/2008)

In the class, we first discussed ‘resolving imaginary faults in Dravyanuyog’ section.

Questions do arise in shravak’s mind during the dharma sadhna. These questions may or may not get self-answered, based on the level of understanding and knowledge of Jainism. Pandit ji in this section of Adhyay-8 portrays himself as a curious shravak, and, then he gets into the character of Guru Ji, and, answers all the doubts raised by the curious shravak. Putting the class discussion in the question and answer format will be useful in understanding the perspective of both, the curious shravak and Guru Ji.

Some people will always find reasons to not study dharma. In particular, Pandit ji here discusses how somebody will try to reason to not study Dravyanuyog, and for that matter, all the four anuyogs. People tend to avoid bowing down to right Gods, avoid the study of right scriptures, and disobey the right Gurus, based on either their a) ignorance, b) partiality or persistence in their beliefs, and c) following wrong Gods, or scriptures, or Gurus. All of the above reasons cultivates, and increases mitthyattva. Pandit ji aptly and logically defies all these perceptions with very simple and straightforward counter-arguments.

In the class, we begin the discussion with how one should not get discouraged with curiosity. One should recognize the purpose of the sadhna. One should figure out what is sadhan and what is sadhya; and, what are heya, gyeya, and upadeya. One should realize that the real happiness will come once we loose mitthyattva and raag/dvesh, because it is the real cause of unhappiness. The study of aagams is a way to loose mitthyattva. The real application of knowledge learnt from the aagams is to put those teachings into practice. The real purpose of all this exercise is just not go into subh-bhavs from aasubh-bhavs, but to go into suddhatva. The attainment of vitragta is the ultimate goal.

Q. The adthyatma-related teaching in Dravyanuyog is of the highest order, and so it is useful/applicable for the jivas who have attained upper (uunchi) dasha; however, lessons of vrat-sayam is useful/applicable for the jivas in the lower (nichli) category?

Definitions:
1) Lower (nichli) dasha: a stage with lower vishuddhta, and a stage with extreme results of likings-disliking (raag-dvesh).
2) Upper (uunchi) dasha: a stage with extremely high vishuddhta, and a stage with very low (or for that matter, absence of) likings-disliking (raag-dvesh).
A. In Jainism vrat follows samyaktva. The parampara order is: vyvavhar samyaktva, nischay samyaktva, vrat-niyam, charitra, nischay charitra, and mahavrat. Here samyaktva is achieved after one obtains sva-par ka shraddhan; and this in turn is achieved after studying the Dravyanuyog. Thus, one needs to a) become samyakdrasti by generate the Dravyanuyog-based shraddhan; and b) then become vrati by taking charnanuyog-based vrats. The guru imparts knowledge such that it doesn’t hurt the disciples. Also, guru looks at the patrata of the jiva before imparting the knowledge. Thus, Dravyanuyog is extremely useful in the lower (nichli) dasha; however, lessons of vrat are taught to the jivas who are still not in moksh-marg, and who are still in the extreme raag-dvesh. Based on this reasoning, aadhyatma-related study is proper for jivas in upper (uunchi) dasha. However, putting everything in perspective, jivas in lower (nichli) dasha must not move away from Dravyanuyog.

Couple questions were raised in the class.
Q. Can a mithyadrasti attain monkhood?

A. It depends. The guru should decide based on the capabilities (paatrata) of the jiva. If the jiva is motivated by external hurt feelings (for example, failure in business), then he/she will loose the interest in monkhood when the hurt feeling goes away.

Q. Can a mithyadrasti take vows for anuvrats?

A. Definitely. It is something that every shravak should do.

Q. Jivas in lower (nichli) dasha cannot grasp the form (swarup) of esteem (uunchi) teaching?

A. It is improper if one tries to portray himself/herself as a fool, when he/she is very apt in the material world. The form (swarup) can be experienced with proper study. However, depending on the capabilities it may come to experience in more or less measure. But, if one gives up the study, then he/she may be categorized as malicious (dweshi) of Jainism. For example, if one gets engrossed into kriyas and avoids all other things in Jain marg, then he/she is considered to be malicious (dweshi) of Jainism.

Q. What if somebody tries to let down the esteem (utkrust) teachings of aadhyatma, saying that the time (pancham kal) is not good?

A. Its true. This time is not good because moksh cannot be attained from Bharat-kshetra, however, samyaktva based on self-realization (aatmaanubhav) is not denied in this time. Thus, one must study Dravyanuyog for the sake of self-realization (aatmaanubhav).

Pandit ji quotes a stanza (gaatha) from Sathpahud to emphasize the importance of studying Dravyanuyog with respect to the time (pancham kal).

Literal meaning of the stanza (gaatha): in this time with the meditation of aatma one can attain heavenly abode and, then attain moksh. Thus, even in this time teachings of Dravyanuyog is important.

Q. Too many suspicions arise during the study of aadhyatma-scripture, thus, it is not good to study Dravyanuyog, even though they have the teachings of sva-par bhedvigyan which is essential and easy to understand. But dravya-guna-paryaya and praman-nayyadik, and tries to defy the tatva put forward by other religions and, hence, they shouldn’t be studied.

A. Compared to superficial knowledge it is always good to have deep knowledge. With superficial knowledge, one cannot gain shraddhan. It is similar to horns of a donkey (they do not exist in reality). With deep knowledge, the vastusvabhav becomes nirmal, the beliefs become strong, ragadik reduces, and thus it is important to study Dravyanuyog.

Next, we discussed the usefulness of grammar scriptures and logic scriptures.

Pandit ji recommends the study of grammar-logic related scriptures, to better understand the meaning of auspicious Jain scriptures. The real meaning cannot be grasped with just the knowledge of language. Thus, one should study grammar-logic related scriptures, believing that the knowledge of grammar-logic will be helpful in better understanding of real meaning and perspective behind the things written in the auspicious Jain scriptures. However, one should not get engrossed into the grammar-logic scriptures to the point that the real purpose is forgotten. Also, one should not give up studying auspicious Jain scriptures only because he/she cannot learn grammar and logic related scriptures due to some other reasons such as unavailability of teacher.

Medicine scriptures (vaidhik shastras) do not have any purpose in moksh-marg. Thus, one can study them for the sake of vyvavhar dharma without any attachments. It is alright if one doesn’t get to study them. However, it is extremely important to study all four anuyogs. It is extremely important to be constantly aware of one’s condition and figure out what is the purpose and if the purpose is being served in day-to-day life. It is also important to figure out the benchmarks to self-evaluate one’s condition.

In this way, one should study pure Jain scriptures.

In conclusion, Pandit Ji cleared the imaginary faults of a curious Shravak by clearly mentioning the advantages of Dravyanuyog; and how one should deal with grammar scriptures, logic scriptures, and medicine scriptures.

Class 9-24-2008

चरणानुय़ोगमें दोष कल्पना का निराकरण (प्रश्ट २९१)

प्रश्न: बाह्य व्रतादि से कुछ सिद्धी नही होती, अपने परिणाम निर्मल होना चाहिये, बाह्य में चाहे जैसे प्रवर्तो?
उत्तर: क्रिया एवं परिणाम (आत्म परिणाम एवं बाह्य परिणामों) में निमित्त नैमित्तीक संबंध है । अंतरंग परिणाम निमित्त है ।अपने परिणाम निर्मल होने पर व्रत लेता है तथा व्रत लेने पर परिणाम निर्मल होते है। अत: दोनो साथ साथ चलते है । संयम से हि गुणस्थान बढता है (शुद्ध परिणाम के साथ)। व्यव्हार रुप अवस्था पहले होगी बाद मे निश्चय होगा ।द्रव्य लिंगी पहले होंगे बाद में भाव लिंगी होंगे(करणानुयोग के हिसाब से) । बाह्य संयम साधन बिना परिणाम निर्मल नहीं हो सकते।

प्रश्न: इसमे चौथे गुण्स्थान की बात है,सम्यकदृष्टि श्रावक कि बात है इसलिए सामान्य जीव के लिए कार्यकारी नहीं है?
उत्तर:जानने के लिए पढ्ना है ।हमारी भविष्य मे एसी अवस्था हो इसलिए पढना है।संयम लेने की इच्छा नही है मतलब अभी असंयम का भाव है। एसी भावना को दुर करने के लिए पढ्ना है।

द्रव्यानुयोग में दोष कल्पना का निराकरण:

- द्रव्यानुयोगमें आगम पद्धति एवं आध्यात्म पद्धति है। स्व पर भेदविज्ञान को मुख्य करके बात कही है।

प्रश्न: द्रव्यानुयोग मे व्यव्हार धर्म का हीन प्रगट किया है,तथा इसको पढकर पुण्य छोडकर पाप मे प्रवर्तन करने लगते है इसलिये इनका पढना सुनना उचित नही है?
उत्तर: जैसे गधा मिश्री खाकर मर जाए तो मनुष्य तो मिश्री खाना नही छोडेंगे उसीप्रकार अध्यात्म ग्रंथ सुनकर कोइ जीव स्वछंदी हो जाए तो विवेकीजीव तो आध्यात्म शास्त्र पढना नही छोडेंगे। जब कोइ जीव स्वच्छंदी हो रहा है एसा जाने तो केवल इतना ही कर सकते है की उसे एसा उपदेश दे कि वह स्वच्छंदी न हो । आध्यात्म शास्त्र का निषेध करे तो मोक्षमार्ग का तो मूल उपदेश वहाँ है,उसका निषेध करने से मोक्षमार्ग का निषेध हो जयेगा।

प्रश्न: अध्यात्म उपदेश उत्कृष्ट है सो उच्च्दशा को प्राप्त हो उसको कार्यकारी है,निचली दशा वालो को व्रत संयम आदि का ही उपदेश देना चाहिए?
उत्तर: जिनमत मे परिपाठी है कि पहले सम्यक्त्व होता है (निश्चय सम्यक्त्व) फिर व्रत होते है। यह सम्यक्त्व स्व पर का श्रद्धान होने पर होता है और वह श्रद्धान द्रव्यानुयोग के श्रद्धान करने पर होता है।इसलिए पहले द्रव्यानुयोग के अनुसार श्रद्धान करके सम्यग्दृष्टि हो पश्चात चरणानुयोग के अनुसार व्रतादिक धारण करके व्रती हो। इसप्रकार द्रव्यानुयोग निचली दशा मे ही कार्यकारी है। गौणरुप से जिसे मोक्षमार्ग की प्राप्ती होती न जाने उसे पहले व्रतादिक का उपदेश देते है; इसलिए ऊँची दशा वालो को अध्यात्म अभ्यास योग्य है एसा जानकर निचली दशा वालो को वहा से परान्मुख होना योग्य नही है।