Followers of Swami ji

What do you think - What’s सम्यक दर्शन and the process to attain it?

Samyak darshan is a stage of a person in which he has true belief of 7 tatva. Who has faith only in true dev, shastra, Guru. Who knows that the body is not him, he is the soul. He knows that he is changing the body from Anadikaal. His kashayes are mild. He has interest in his aatma only. Even when he is eating the food, he thinks, “I am eating this from Anadikaal, when that time will come when I will not have to eat anything”. He follows non-violence as much he can follow. Though he is doing activities for his livelihood etc, but he doesn’t have interest in them. He prioritize swadhyay other any other activity. He helps others also so that they also get interest in religion.

Samyak darshan can be attained either by updesh, Jin Bimb Darshan, Vedna, Jati smaran and seeing other dev’s riddhi.

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@Chinmay sorry if you found my words harsh. Actually, I mistook you as “Samay” who was the first to post on this thread. Since I have discussed with him on the topic, I thought of not going into the details again.

:+1: “तीन भुवन में सार वीतराग विज्ञानता”, छहढाला की ये पंक्ति सच में मिथ्यात्व को गलाने वाली है. मै भी मानता हूँ जो मुनि २८ मूलगुण का पालन करे वे ही सच्चे मुनि है.

ननु शुभोपयोगिनामपि क्वापि काले शुद्धोपयोगभावना दृश्यते, शुद्धोपयोगिनामपि क्वापि काले शुभोपयोगभावना दृश्यते, श्रावकाणामपि सामायिकादिकाले शुद्धभावना दृश्यते, तेषां कथं विशेषो भेदो ज्ञायत इति । परिहारमाह- युक्तमुक्तं भवता, परं किंतु ये प्रचुरेण शुभोपयोगेन वर्तन्ते ते यद्यपि क्वापि काले शुद्धोपयोगभावनां कुर्वन्ति तथापि शुभोपयोगिन एव भण्यन्ते । येऽपि शुद्धोपयोगिनस्ते यद्यपि क्वापि काले शुभोपयोगेन वर्तन्ते तथापि शुद्धोपयोगिन एव । कस्मात् । बहुपदस्य प्रधानत्वादाम्रवननिम्बवनवदिति ।।२८७ ॥

यहाँ कोई शंका करता है कि शुभोपयोगियों के भी, किसी समय शुद्धोपयोगरूप भावना दिखाई देती है, शुद्धोपयोगियों के भी, किसी समय शुभोपयोग भावना देखी जाती है, श्रावकों के भी सामायिक आदि के समय शुद्ध भावना देखी जाती है; तब उनका विशेष भेद कैसे ज्ञात होता है ? आचार्य उसका समाधान करते हुये कहते हैं - आपका कहना उचित है; परन्तु जो अधिकतर शुभोपयोग रूप आचरण करते हैं, वे यद्यपि किसी समय शुद्धोपयोगरूप भावना करते हैं, तो भी शुभोपयोगी ही कहलाते हैं। तथा जो शुद्धोपयोगी हैं, वे भी किसी समय शुभोपयोगरूप वर्तते हैं, तो भी शुद्धोपयोगी ही हैं। दोनों रूप प्रवृत्ति होने पर भी ऐसा क्यों है ? बहुपद की-बहुलता की प्रधानता होने के कारण, आम्रवन-नीमवन आदि के समान¹, दोनों रूप प्रवृत्ति होने पर भी, अधिकता की अपेक्षा अन्तर है ॥ २८७ ॥


¹ आम के बगीचे में एक-दो नीम के वृक्ष होने पर भी, आम के वृक्षों की बहुलता के कारण, आम का ही बगीचा कहलाता है.

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@jinesh
गाथा १४ देखिये

[सुविदिदपयत्थसुत्तो ] जिसने संशयादि रहित होने के कारण अच्छी तरह से निज शुद्धात्मा आदि पदर्थों और उनके प्रतिपादक सूत्रों (आगम-जिनवाणी) को जान लिया है, और उनका श्रद्धान किया है, उसे पदार्थों और सूत्रों को अच्छी तरह जाननेवाला कहते हैं । [संजमतवसंजुदो ] बाह्य में द्रव्येन्द्रियों से निवृत्त होकर छहकाय के जीवों की रक्षा से और अन्तरंग में अपने शुद्धात्मा के अनुभव के बल से स्वरूप में संयमित होने से जो संयम-सम्पन्न हैं तथा बहिरंग और अन्तरंग तप के बल से काम-क्रोधादि शत्रुओं के द्रारा जिसका प्रताप खण्डित नहीं हुआ है, ऐसे निज शुद्धात्मा मे प्रतापवंत-विजयवंत होने से (स्वरूपलीन होने से)जो तप-सम्पन्न हैं । [विगदरागो ] वीतराग शुद्धात्म-भावना के बल से समस्त रागादि दोषों से रहित होने के कारण जो विगतराग हैं । [समसुहदुक्खो ] वीतराग निर्विकल्प समाधि से उत्पन्न उसीप्रकार परमानन्द सुख-रस में लीन जो निर्विकार स्व-संवेदनरूप उत्कृष्ट कला, उसके अवलम्बन से इष्ट-अनिष्ट पंचेन्द्रिय विषयों में हर्ष-विषाद रहित होने के कारण जो समसुख-दु:ख हैं । [समणो ] ऐसे गुणों से समृद्ध श्रमण-उत्कृष्ट मुनि, [भणिदो सुद्धोवओगो त्ति ] शुद्धोपयोग कहे गये हैं - यह अभिप्राय है ॥१४॥

यहाँ कहा गया है “श्रमण-उत्कृष्ट मुनि”, उनके गुण भी बताये है, जैसे छहकाय के जीवों की रक्षा करने वाले , बहिरंग और अन्तरंग तप करने वाले आदि। क्या ये गुण चतुर्थ गुणस्थान “अविरति” श्रावक में पाए जा सकते है?

गाथा १६ देखिये

[तह सो लद्धसहावो ] जैसे निश्चय रत्नत्रय लक्षण शुद्धोपयोग के प्रसाद से (यह आत्मा) सभी को जानता है, उसी प्रकार पूर्वोक्त (पन्द्रहवीं गाथा में कहे) शुद्धात्मस्वभाव को प्राप्त करता हुआ, [आदा ] यह आत्मा [हवदि सयंभु त्ति णिद्दिट्ठो ] स्वयंभू है, ऐसा कहा गया है । वह आत्मा कैसा होता हुआ स्वयंभू है ? [सव्वण्हू सव्वलोगपदिमहिदो भूदो ] सर्वज्ञ और सम्पूर्ण लोक के (विविध) राजाओं द्वारा पूजित होता हुआ स्वयंभू है । वह स्वयंभू कैसे है? [सयमेव ] वह निश्चय से स्वयं ही स्वयंभू है ।

क्या चतुथ गुणस्तानी श्रावक राजाओ के द्वारा पूज्य है?

मुझे गाथा २८७ में आचार्य श्री क्या कहना चाह रहे है, कुछ कुछ समझ आ रहा है, किन्तु मै सुनिश्चित नहीं हूँ। इसका सही अर्थ क्या है आपको बाद में सुनिश्चित हो कर बताऊंगा।

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@Sowmay Please do answer my question.
According to you, can a 5th gunstan Vrati shraviak be worshiped?

I also think the following.

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After reading all the comments above, I have just 1 question.

Parinaam and Gunasthan of the soul can be changing or fluctuating with every samay passing by. So even Digambar Muniraj in Pancham kaal might be at 6th Gunasthan in the present, 7th during some other time and even 1st after some more time.

Hence how can we blindly say a blanket statement that no muniraaj in the present is worthy of worship? and no muniraaj practices the 28 mulgun perfectly??

It can be that they practice 28 mulgun at one point of time and may fall down to the 1st gunasthan at other point of time due to whatsoever reasons. Since we don’t observe any muni maharaaj for 24 hours daily.

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If a muni is in rotating in 6th and 7th gunstaan, it is very rare to go to 1st Gunstaan even in 5th epoch(pancham kaal).

Even in Jinvaani, it is written that True Jain Muni who will follow 28 moolgun strictly, will be there till the end of the 5th epoch.
There will be Kalkis and Upkalkis in the time difference of around 500 years till the end of 5th epoch. At all those time, there will be a Jain muni having clairvoyance (Avadhi Gyaan), who will safeguard the Dharma.

Even some people on this forum, who have done deep study of Jainism, who never believed in any Jain Muni in the present time, started believing in True Muni after reading my answer https://qr.ae/TWX1U3

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उंच नीच गुणस्थान में तो होती है पर २८ मूलगुणों में नहीं, मूलगुण प्रतिज्ञा पूर्वक लिए जाते है

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I do not think Swami Kanji made any mistake, I do not see any issue krambadhaparyay. He never said everything is predestined hence do nothing. Any karma or karya to happen there are different components like kaal, kshetra, pursharth etc.
Swamiji elevated the importance of Samyegdarshan and it is our very important duty to achieve it in this life otherwise it will be useless. I cannot thank Swamiji enough for this very important and essential lesson on importance of Samyegdarshan. If there was no Swamiji, there would not be Pandit Todarmal Smarak Trust, without it my grand father would not have read all the scriptures, without my grandfather, I would not have found the true path of moksha
You will find similar references in Chaladhala.
Hope this helps.

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But I have heard pravachan of Pandit ji Hukumchand Bharill on Kram Baddha paryaya on YouTube in which he says that everything is predestined (नक्की) like a movie film. In one pravachan of Hukumchand Bharill, he mentioned about Kanji swamy and his belief in Kram baddha paryaya. I got to know about kanji swamy from there only. According to Bharill ji, all dravya, kshetra, kaal, bhava, nimitta, upadaan, etc.etc. all are नक्की।

Your description is correct my friend but conclusions are incorrect. Predestined means it will happen on its time, it does not mean it will happen automatically. Everything is linked, it is a chain reaction. When you learn ‘Upadaan-Nimitta’, ‘Chaar abhaav of aatma’, ‘Shatkarak’, things will get clearer.
For example, if Bhagwan has seen I will be father, it means He also saw me looking for marriage, me getting married, and then child will be conceived and child will be delivered then I become father. These all actions/events are seen in kevalgyan…we cannot focus on just one event out of context and conclude. Jainism is explained thru anekantwad. Thru krambadhparyay, we understand the nature of this universe. This beautiful concept teaches us the ‘akartavaad’ of Jainism, it means we cannot change or control anything other than our bhaav and parinaam. This is beautifully explained in MokshaMargPrakashak.

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I also say that Arihant has seen everything what we will do. But, he has just SEEN and not made our future. We are karta of our own actions. Kram baddha paryay takes away our independence.

Which chapter of Moksh marg prakashak ?

You are correct, we are karta of our own actions. We are ‘akarta’ for any other external elements that includes our body, family, house, money, society etc. Kram baddha paryay explains vastu swaroop. But I can understand the concern that it may feels like everything is predestined and that it takes away independence, but more you study Jain concepts more it makes sense and helps in our salvation.

I referenced MMP for bhaav and parinaam and what is in our control, for that I think reference is on page 260. I do not have copy with me right now to pinpoint the page.

Also I think Kanji Swamiji is very much misunderstood, as long as we get references from Granths written by Acharyas, we can follow. Once we understand Acharyadev Kundakunda 5 granths, Tatvartha Sutra, RatnaKarand Shravakachar, MMP, Chahadhala, we can clearly understand what Swaniji is saying.

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I could not find. May be different edition hence pages may have changed. Better, you tell chapter name, when you have book, I will read full chapter.

When bhaav and parinam are in our hands, then paryay cannot be fixed from above. We have our control.