Date of Swadhyaya: 08/02/2009
Attendees:
Summary Prepared by:
Chapter No: 2
Sutra No: 40 to 44
Recorded lecture: http://library.jain.org/1.Pravachan/shrish/TatvarthSutraClass/
Summary:


सूत्र 40 = अप्रतिघाती
अप्रतिघाती = यहाँ पर अप्रतिघाती का मतलब किसीके रोकने से न रुके यह लेना है.
तेजस और कार्मन शरीर अप्रतिघाती है, परन्तु वैक्रियक और आहारक शरीर अप्रतिघाती नहीं है.
वैक्रियक शरीर की limitation = वे त्रसनादी में १६ स्वर्ग से ऊपर और ३ नरक से नीचे नहीं जा सकते.
आहारक शरीर की limitation = वे २.५ द्वीप से आगे नहीं जा सकते.

सूत्र 41 = अनादिसम्बंधे च
तेजस और कार्मन शरीर को "बीज-वृक्ष न्याय" नियम से अनादी कहा है. यहाँ "च" शब्द opposite लेना है, इसलिए एक अपेक्षा से अनादी से और दूसरी अपेक्षा से सादी है, परन्तु वैसा सम्बन्ध वैक्रियक, औदरिक और आहारक में नहीं होता, हर जन्म में जिव दूसरा शरीर धारण करता है, इसलिए वह संभंध अनित्य है. तेजस और कार्मन शरीर जिव के साथ सदा ही रहते है इसलिए अनादी है और पिछले बंधे कर्म की निर्जरा होती है और नए कर्म का बांध प्रतिसमय होता है इसलिए वह सादि है .

सूत्र 42 = सर्वश्य
तेजस और कार्मन शरीर सभी जिव को होता है , अरिहंत भगवान् को भी पाया जाता है, परन्तु सिद्ध भगवान के एक भी शरीर नहीं होता.

सूत्र 43 = तदादीनी भाज्यानी युग्पदेकस्मिन्नाचातुर्भ्य:
जीव के २ से ४ तक के शरीर एकसाथ एकसमय पर होते है,
२ शरीर = तेजस और कार्मन = विग्रह गति में,
३ शरीर = तेजस,कार्मन और आहारक = लगभग सभी जीव में होता है,
३ शरीर = तेजस,कार्मन और वैक्रियक= देवो और तिर्यंच में होता है,
४ शरीर = तेजस,कार्मन,औदरिक, आहारक = रुद्धिधारी मुनियों को होता है.
In the book, sutra no. 43, 3rd last line Shirishji will confirm.( छठे गुनस्थानवर्ती....... औदरिक, वैक्रियक, तैजस, कार्मन ये चार शरीर होते है)

सूत्र 44 = निरुपभोगमन्त्यम
उपभोग = इन्द्रिय आदि के द्वारा शब्द वगैरह के ग्रहण करने को उपभोग कहते है.
योग = मन, वचन,काया की क्रिया से आत्मा के प्रदेशो में कम्पन.
कार्मन शरीर उपभोग रहित है, इसका आशय यह है, विग्रह गति में कार्मन शरीर से योग होता है, परन्तु कार्मन शरीर विग्रह गति में शब्द आदि को ग्रहण नही करता है, क्योकि तब भावेद्रिय ही होती है, द्रव्येंद्रिया नहीं होती, सो कार्मन शरीर को निरुपभोग कहा है. तेजस शरीर योग में निम्मित नहीं है इसलिए वह तो वैसे ही निरुपभोग है. बाकि के तीन शरीर सोपभोग ही है.

Date of Swadhyaya:
Attendees: Vishal Riddhi, Ruchi, Kunal, Anupama, Pradeep
Summary Prepared by:
Chapter No:Chapter 2 page 47
Sutra No:सूत्र no 32, 33, 34 , 35,37
Recorded lecture: http://library.jain.org/1.Pravachan/shrish/TatvarthSutraClass/
Summary: <
जीव का जन्म ३ प्रकार का होता है
समूर्शन जन्म - सर्व जगत में बिना माता पिता के सम्बन्ध के वातावरण से अपने शरीर के लायक सामग्री एकत्र के उत्पन्न होने वाले जीवों का समूर्शन जन्म कहलाता है १ इंद्रिय से लेकर असंगी ५ इंद्रिय तक के जीवो को होता है त्रियंच मैं होता है
गर्भ जन्म - माता के उदर में रज-वीर्य के संयोग से जो शरीर के रचना होती है वह गर्भ जन्म कहलाता है मनुष्यों और संगी 5 इंद्रिय जीवो का होता है
उपपाद जन्म - किसे जगह विशेष में अन्तर मूर्त में पूर्ण शरीर बना लेते है इस प्रकार का जन्म उपपाद जन्म कहलाता है नरकी और देवो में होता है


ये जीव का जन्म कोन सी जगह पर होता है जीव के जन्म होने के स्थान को योनी कहते है
सचित - चेतना युक्त स्थान उदहारण - गर्भ जन्म, समूर्शन जन्म
अचित - अचेतना युक्त स्थान उदहारण - देव, नरकी , समूर्शन जन्म
सचिताअचित - चेतना और अचेतना युक्त स्थान उदहारण - समूर्शन जन्म

शीत - ठंडी स्थान मैं उत्पन्न होने वाले जीव उदहारण- गर्भ जन्म, समूर्शन जन्म
उश्र्ण- गरम स्थान मैं उत्पन्न होने वाले जीव उदहारण- गर्भ जन्म, समूर्शन जन्म
शीतोउश्र्ण- दोनों के मिश्र स्थान मैं उत्पन्न होने वाले जीव उदहारण- गर्भ जन्म, समूर्शन जन्म

संवृत- उत्पन्न होने वाले जीव का स्थान ढका हुआ हो - उदहारण- मनुष्य, मुर्गी
विवृत - उत्पन्न होने वाले जीव का स्थान खुला हुआ हो - उदहारण- शेर , गाय , हिरन
संवृतविवृत - उत्पन्न होने वाले जीव का स्थान ढका हुआ हो - उदहारण- समूर्शन जन्म

गर्भ जन्म के ३ भेद है
जरायुज- जन्म के समय जीव के शरीर पर रुधिर और मॉस की झल्ली होती है - उदहारण- मनुष्य, बेल
जन्द्ज- जन्म के समय जीव का शरीर एक अंडे में बंद होता है उदहारण- कबुतुर , मुर्गी
पोतज - जन्म होने के कुछ क्षण बाद ही जीव चलने फिरने लगता है उदहारण- शेर , गाय , हिरन

शरीर ५ प्रकार का होता है
औदोयिक - स्थूल या कुछ अपेक्षा से दिखाई देने वाले शरीर को औदोयिक शरीर कहते है जेसे मानुष के शरीर, त्रियंच का शरीर होता है
वक्र्यिक - जो एक अनेक , हल्का भारी , सूक्ष्म स्थूल और किसी प्रकार का बनाया जा सके उसे वक्र्यिक शरीर कहते है जेसे मुनि, देव, चक्रवर्ती को प्राप्त हो सकता है
आहारक - विक्रिया रिधि से रचित शरीर , सफ़ेद , जो एक हाथ बराबर होता है जेसे मुनि, देव, चक्रवर्ती को प्राप्त हो सकता है
तेजस - औदोयिक शरीर को काँटी देने वाले शरीर को तेजस शरीर कहते है जो सभी जीवो के होता है
कर्मान - कर्मों से समूह से बने शरीर को कर्मान शरीर कहते है जो सभी जीवो के होता है केवल सिद्ध भगवान् को नहीं होता है
- विग्रह गति में कर्मान और तेजस शरीर होते है

शरीर के possible combination:
औदोयिक कर्मान तेजस - मनुष्य, त्रियंच को होता है
औदोयिककर्मान तेजस - देव , नरकी को होता है
वक्र्यिक आहारक कर्मान तेजस - ६ गुण स्थान या उससे उचे गुण स्थान वाले मुनिराज , देव को ही होता है
सिद्ध भगवान् के कोई शरीर नहीं होता
औदोयिक से आगे के शरीर सूक्ष्म होता जाता है जेसे
औदोयिक से ---> असंख्यात गुने सूक्ष्म वक्र्यिक शरीर ----> असंख्यात गुने सूक्ष्म औदोयिक ---> अनंत गुने सूक्ष्म तेजस ----> अनंत गुने सूक्ष्म कर्मान शरीर होता है
परमाणु की अपेक्षा से यह क्रम उल्टा है
औदोयिक से ---> असंख्यात गुने जयादा परमाणु वक्र्यिक शरीर ----> असंख्यात गुने जयादा परमाणु औदोयिक ---> अनंत गुने जयादा परमाणु तेजस ----> अनंत गुने जयादा परमाणु कर्मान शरीर होता है
कर्मान शरीर मैं सबसे जयादा परमाणु है
जेसे - सामान परमाणु का रुई का पिंड बहुत जायदा होगा और सामान परमाणु का लोहे का पिंड बहुत छोटा होगा >

अध्याय २ सूत्र १२ से १४

Date of Swadhyaya: ०६/२९/०९
Attendees:
Summary Prepared by: अशोक सेठी
Chapter No: 2
Sutra No: १२ से १४
Recorded lecture: http://library.jain.org/1.Pravachan/shrish/TatvarthSutraClass/
Summary:

प्रश्न उत्तर

लक्षण : जिससे किसी वास्तु की ठीक पहचान हो सके वह लक्षण है .
उपयोग : ज्ञान और दर्शन के गुणौ के परिणमन को उपयोग कहते हैं .
Sutra 12
संसारी जीव त्रस और स्थावर होते हैं . त्रस नाम कर्म वाले २ से ५ इन्द्रिय वाले iइंद्रिय स्थावर नाम कर्म वाले जीव १ इन्द्रिय वाले होते हैं .
Sutra 13
१ इन्द्रिय वाले jeev 5 prakaar ke hote hain
Prithvi kayak, Vaayu Kayak, jal kayak, agni kayak aur vanaaspati kayak.
In sabki kaya hi aisee hoti hai.
Prathivi Jeev - masoor ki daal ke saman
Agni Jeev Sui ke saman
Jal Jeev paani ki boond ke saman
Vayu Jeev Zande ke saman
Vanaspati jeev Vibhin aakar ka ho sakata hai ( depending on the vanaspati)
Example of Prithvi
Prithvi - Savayam se bani achetan jameen
Prithvi Kaya - Prithvi kaa shareer - jeev ke nikalne ke baad
Prithvi kayik - Prithvi main rahane vaalaa jeev
Prithvi Jeev - Vigraha gati kaa jeev jo ki prithvikayik jeev banane vala hai

Sutra 14
Tras jeev 2 se 5 indriya wale hote hain. inme ek ek indriya badhti hai
2 indriya ke sparsh aur ras
3 indirya ke sparshm ras aur gandh
4 indirya ke sparshm ras gandh aur varna
5 indriya ke saari indriya hoti hai.

Praan : Yaha jeev ka vyahavarik laxan hai. Jiske dwara jeev jivatva roop vyavahaar ke yogya hai usko hi Praan kahate hai.
1 indriya jeev main 4 praan hote hai aur 5 indriya sangi jeev main 10 praan hote hain.
2 indriya main 6, 3 indriya main 7, 4 indriya main 8 aur 5 indriya asngi main 9 praan hote hain.

Ch 2 Sutra 8 - 12

Date of Swadhyaya: 13th June, 2009
Attendees:
Summary Prepared by: Avani
Chapter No: 2
Sutra No: 8 - 12
Recorded lecture: http://library.jain.org/1.Pravachan/shrish/TatvarthSutraClass/
Summary:

5 Bhav

Audayik

Karm ke uday se jo bhaav utpaan hota hai usa audayik bhav kahte hai. (Properties because of Impurity) eg: krodha bhav - caused by uday of krodh kashay.

Kshayik
Karm ke kshay se jo bhaav utpaan hota hai usa Kshayik bhav kahte hai. (Pure without Impurity)
eg: kevalgyan

Aupshamik
Karm ke upsham se jo bhaav utpaan hota hai use Aupshamik bhav kahte hai. (Not 100% pure, Shows purity, Dormant Impurity)
eg: aupshamik samyaktav - caused by upsham of darshan mohniya karm.

Kshayopshamik
Karm ke kshyaopsham se jo bhaav utpaan hota hai use Kshayopshamik bhav kahte hai. (Part of purity because of karma) eg: mati gyan - caused by kshayopsham of mati gyanavarniya karma.

Parinamik
jeev ke aise bhaav jo ki karm ki apeksha nahi rakhe hai aur trikalvarti avastha mein swabhav se hi paya jaye, chahe wah avastha shuddh ho ya ashuddh ho, use parinamik bhav kahte hai.
eg: jeev ka janan bhav - because regardless of whether a jeev is in nigod or is a siddha, janan bhav will always be there. Here, we drew a distinction between janan bhav and gyan itself, since gyan may be more or less depending on the corresponding gyanavarniya karma's uday, while janan bhav is something that stays constant across all paryayas. (Properties Independent of Purity/ Impurity)


द्वीभंगी - दो भंग त्रिभंगी - तिन भंग

यह भाव मेसे कोई दो भाव / तिन भाव कहा पाए जाते है.

द्वीभंगी :

औपशमिक + क्षायिक = 11th गुनस्थान
औपशमिक चरित्र + क्षायिक सम्यकदर्शन

औपशमिक + क्षायोपशमिक = 11th गुनस्थान
औपशमिक चरित्र + क्षायोपशमिक ज्ञान

औपशमिक + औदेयिक = 4th गुनस्थान
औपशमिक सम्यक्त्व + औदेयिक (कर्मो का उदय - ज्ञानावर्निय)

औपशमिक + परिणामिक = 4th गुनस्थान
औपशमिक सम्यक्त्व + जिव का स्वाभाव जो हमेसा साथ रहेता है

यह सब one of the examples है...इसके सिवाय भी कई जगह यह भाव पाए जाते है.

लक्षण - किसी वस्तु का लक्षण वो है जो उस वस्तु को बाकि वस्तु से अलग दिखाए. लक्षण पूरी चिज को समजता नहीं है वो वस्तु की विशेषता है जो दूसरी चीज से अलग है.

किसी चीज का लक्षन दोष रहित होना चाहिए...

यह दोष तिन प्रकार के है..कोई भी लक्षण यह तिन दोष से रहित होना चाहिए

अतिव्याप्ति - यह लक्षण एक से ज्यादा चीज में पाया जाता है
e.g. जो Apple जय सा है वो Orange है ( इस में दोष होगा - Apple जैसा पेर, Orange etc भी है )
अव्याप्ति - यह लक्षण पूरी/ सभी चीज को नहीं बताकर कुछ भाग को ही बताते है.
e.g. जो Apple जैसा पिला colour का है वो Orange है (दोष लगेगा क्यूंकि जो Orange Colour का है वो भी Orange है)
असम्भव पना - यह लक्षण उस चीज में पाया ही नहीं जाता
e.g. Orange Black colour का है

जिव का लक्षण उपयोग है इसमें कोई दोष नहि है क्यूंकि उपयोग सिर्फ जिव में पाया जाता है

उपयोग - गुण का परिणमन उपयोग है. जिव में ज्ञान, दर्शन गुण है, उसका परिणमन ज्ञाता, द्रष्टा पना के परिणमन को उपयोग कहते है

उपयोग कितने प्रकार के है?
१. ज्ञानोपयोग - ५ ज्ञान, कुमति, कुअवधि, कुश्रुत
२. दर्शनोपयोग - चक्षु दर्शन, अचक्षु दर्शन, अवधि दर्शन, केवल दर्शन

दर्शन और ज्ञान में साकार और अनाकार ऐसे दो प्रकार के भेद है दर्शन निराकार है उसके पश्चात पदार्थ के आकर वगैरेह को जानना ज्ञान होता है

छ्द्मस्थ को दर्शन के पश्चात ज्ञान होता है.. छ्द्मस्थ क्रम से पदार्थ को जानता है, परन्तु केवली भगवान दोनों के एक साथ जानते है

जिव के कितने भेद है?
१. संसारी
२. मुक्त

यह व्यव्हार से भेद किये गए है...निश्चय से सब जिव जिव है

संसार - चक्कर लगाना , जन्म मरण, रात - दिवस. यह सब चक्कर है.

पॉँच प्रकार के परिवर्तन होते है.

A. द्रव्य परिवर्तन:
१. नोकर्म परिवर्तन - जिस प्रकार का शारीर अभी है वैसे यही अवस्था अनेक जन्म मरण के बाद आ जाये, यही परमाणु फिर मिले
२.कर्म परिवर्तन - यही कर्म वर्गना फिरसे अनेक जन्म मरण के बाद वापस मिले
B. क्षेत्र परिवर्तन - लोकाकाश के सब प्रदेशो में अमुक क्रम से उत्पन्न होने और मरने रूप परिभ्रमण C.काल परिवर्तन - क्रमवार उत्सर्पिणी अवसर्पिणी कल के सब समयों में जन्म लेने और मरने रूप परिभ्रमण
D. भव परिवर्तन - नाराकादी गतियों में बार - बार उत्पन्न होकर जघन्य से उत्क्रुस्थ पर्यंत सब आयु को भोगने रूप परिभ्रमण.(देव गति में ३१ सागर तक की ही आयु भोगनी चाहिए.)
E.भाव परिवर्तन - सब योग स्थानों और कषाय स्थानों के द्वारा क्रम से सभी कर्मो की जघन्य, मध्यम, उत्कृष्ट, स्थिति को भोगने रूप परिभ्रमण

इस परिवर्तन से जो जिव छुट जाते है वो मुक्त जिव है

Q. संसारी जिव कितने प्रकार के होते है?
१. मन सहित जिव - संगी जिव
२. मन रहित जिव - असंगी जिव

मन अच्छे - बुरे का विचार कर सकते है

Q. संसारी जिव के भेद दूसरी अपेक्षा
१.त्रस- दो से पॉँच इन्द्रिय के जिव को त्रस जिव कहते है. त्रसनाम कर्म का उदय है
२. स्थावर - एक इन्द्रिय वाले जिव को स्थावर कहते है . स्थावर नाम कर्म का उदय है

व्यव्हार से जो हलन चलन कर सकते है उसको त्रस, जो स्थिर है उसको स्थावर कहते है.

NOTE:

जिव के लक्षण में दोष घटाना;

• जो वितरागि ते जिव - अव्याप्ति दोष (रागी जिव इसमें नहीं आयेंगे )
• जो अमुर्तिक वो जिव - अतिव्याप्ति दोष (अमुर्तिक तो आकाश द्रव्य भी है, तो वो भी जिव में आ जायेंगे)
• जो रागी वो जिव - अव्याप्ति दोष (वीतरागी जिव इसमें नहीं आयेंगे )
• जिसमे ज्ञान वो जिव - दोष रहित

Chapter 2, Sutra 1-7

Date of Swadhyaya: 06/06/09
Attendees:
Summary prepared by: Vishal Mehta  
Chapter No: 2
Sutra No: 1-7
Recorded lecture:
Summary:

पांच भाव

टेबल १: पांच भाव

	ग्यान	दर्शन	श्रद्धा	चारित्र	द्रष्टांत
औपशमिक	-	-	औपशमिक सम्यकदर्शन	उपशांतमोह	अशुद्धि होते हुए शुद्ध सोना
शायिक	केवलग्यान	केवल्दर्शन	शायिक सम्यकदर्शन	शायिक चारित्र	शुद्ध सोना
क्शायोपशमिक	मतिग्यान, कुमतिग्यन, श्रुतग्यान, श्रुतग्यान, अवधिग्यान, विभंगग्यान, मनःपर्याय	चक्शुदर्शन, अचक्शुदर्शन, अवधिदर्शन	क्शायोपशमिक सम्यकदर्शन	सराग चरित्र और संयमासंयम	पीलापना
औदेयिक	अग्यान	अदर्शन	मिथ्यादर्शन	असंयम	सफ़ेदा
पारिनामिक	ग्यानपना	दर्शनत्व	श्रद्धानत्व	चारित्रत्व	स्वर्णीय

 

पांच भाव जीव के विशेष है

·         औपशमिक के २ भेद है

·         शायिक के ९ भेद है

·         क्शायोपशमिक के १८ भेद है

·         औदेयिक के २१ भेद है

·         पारिणामिक के ३ भेद है

पारिणामिक भाव बाकी के चार भाव जीव के साथ हंमेशा रहते है

कर्मरुप पुदगल मे कषाय नही है! जीव मे कषाय नही है! परंतु दोनो के मिलने पर कषाय पाइ जाती है!

 

टेबल २: गुनस्थान की अपेक्शा

	ग्यान	दर्शन	श्रद्धा	चारित्र	कुल
औपशमिक	-	-	४ से ११	११	२
शायिक	१३, १४ और सिद्ध	१३, १४ और सिद्ध	४ से १४ और सिद्ध	१२ से १४ और सिद्ध	४
क्शायोपशमिक	१ से १२	१ से १२	५, ६, और ७अ	५ से १०	१३
औदेयिक	१ से १२	१ से १२	१ से ३	१ से ४	४
पारिनामिक	१ से १४ और सिद्ध	१ से १४ और सिद्ध	१ से १४ और सिद्ध	१ से १४ और सिद्ध	१

 

औपशमिक = २ (टेबल २ से)

शायिक = ४ (टेबल २ से) + ५ दानादि = ९

क्शायोपशमिक = १३ (टेबल २ से) + ५ दानादि = १८

औदेयिक = ४ (टेबल २ से) – १ (अदर्शन) + ४ (गति) + ४ (कषाय) + ३ (लिंग) + १ (असिद्धत्व) + ६ (लेश्या) = २१

पारिणामिक = १ (जीवत्व, टेबल २ से) + भवितव्यत्व + अभवितव्यत्व = ३

 

Date of Swadhyaya: 06/06/2009
Attendees:
Summary Prepared by: Vishal
Chapter No: 2
Sutra No: 1-5
Recorded lecture:
Summary:

पांच भाव
टेबल १: पांच भाव
ग्यान दर्शन श्रद्धा चारित्र द्रष्टांत
औपशमिक - - औपशमिक सम्यकदर्शन उपशांतमोह अशुद्धि होते हुए शुद्ध सोना
शायिक केवलग्यान केवल्दर्शन शायिक सम्यकदर्शन शायिक चारित्र शुद्ध सोना
क्शायोपशमिक मतिग्यान, कुमतिग्यन, श्रुतग्यान, श्रुतग्यान, अवधिग्यान, विभंगग्यान, मनःपर्याय चक्शुदर्शन, अचक्शुदर्शन, अवधिदर्शन क्शायोपशमिक सम्यकदर्शन सराग चरित्र और संयमासंयम पीलापना
औदेयिक अग्यान अदर्शन मिथ्यादर्शन असंयम सफ़ेदा
पारिनामिक ग्यानपना दर्शनत्व श्रद्धानत्व चारित्रत्व स्वर्णीय

पांच भाव जीव के विशेष है
• औपशमिक के २ भेद है
• शायिक के ९ भेद है
• क्शायोपशमिक के १८ भेद है
• औदेयिक के २१ भेद है
• पारिणामिक के ३ भेद है
पारिणामिक भाव जीव के साथ हंमेशा रहते है
कर्मरुप पुदगल मे कषाय नही है! जीव मे कषाय नही है! परंतु दोनो के मिलने पर कषाय पाइ जाती है!

टेबल २: गुनस्थान की अपेक्शा
ग्यान दर्शन श्रद्धा चारित्र कुल
औपशमिक - - ४ से ११ ११ २
शायिक १३, १४ और सिद्ध १३, १४ और सिद्ध ४ से १४ और सिद्ध १२ से १४ और सिद्ध ४
क्शायोपशमिक १ से १२ १ से १२ ५, ६, और ७अ ५ से १० १३
औदेयिक १ से १२ १ से १२ १ से ३ १ से ४ ४
पारिनामिक १ से १४ और सिद्ध १ से १४ और सिद्ध १ से १४ और सिद्ध १ से १४ और सिद्ध १

औपशमिक = २ (टेबल २ से)
शायिक = ४ (टेबल २ से) + ५ दानादि = ९
क्शायोपशमिक = १३ (टेबल २ से) + ५ दानादि = १८
औदेयिक = ४ (टेबल २ से) – १ (अदर्शन) + ४ (गति) + ४ (कषाय) + ३ (लिंग) + १ (असिद्धत्व) + ६ (लेश्या) = २१
पारिणामिक = १ (जीवत्व, टेबल २ से) + भवितव्यत्व + अभवितव्यत्व = ३

Date of Swadhyaya: 05/16/09
Attendees: Quite a few
Summary Prepared by: Kunal
Chapter No: 2
Sutra No: 1-5
Recorded lecture:
Summary:

We started with 2nd chapter and covered first 5 sutras.
Isme jeev ke 5 bhav ke bare ma bataya gaya hai.

Audayik
Karm ke uday se jo bhaav utpaan hota hai usa audayik bhav kahte hai.

eg: krodha bhav - caused by uday of krodh kashay.

Kshayik
Karm ke kshay se jo bhaav utpaan hota hai usa audayik bhav kahte hai.
eg: kevalgyan

Aupshamik

Karm ke upsham se jo bhaav utpaan hota hai usa audayik bhav kahte hai.

eg: aupshamik samyaktav - caused by upsham of darshan mohniya karm.

Kshayopshamik

Karm ke kshyaopsham se jo bhaav utpaan hota hai usa audayik bhav kahte hai.

eg: mati gyan - caused by kshayopsham of mati gyanavarniya karma.
This bhav is also called "vedak bhav"/"mishrit bhav"/"shuddhashuddha bhav". It's called vedak, because yaha par karm ka vedan hota hai.

Parinamik

jeev ke aise bhaav jo ki karm ki apeksha nahi rakhe hai aur trikalvarti avastha mein swabhav se hi paya jaye, chahe wah avastha shuddh ho ya ashuddh ho, use parinamik bhav kahte hai.eg: jeev ka janan bhav - because regardless of whether a jeev is in nigod or is a siddha, janan bhav will always be there. Here, we drew a distinction between janan bhav and gyan itself, since gyan may be more or less depending on the corresponding gyanavarniya karma's uday, while janan bhav is something that stays constant across all paryayas.

In terms of shuddhta, the following order applies (in decreasing order of shuddhta).
kshayik > aupshamik > kshayopshamik > audayik bhav (we don't consider parinamik bhav here).

Each of these bhav have further subtypes, and they make up a total of 53 subtypes, as explained below.

aupshamik bhav - 2

aupshamik samyaktva
yah darshan mohniya karma ke upsham se pragat hota hai. This has 2 further subtypes

1) Prathamopsham samyaktva

• mithvatva gunsthaan se 4th gunsthaan (avirat samyaktva) mein jab koi jeev aata hai, tab use jo "aupshamik samyaktva" hota hai use "Prathamopsham samyaktva" kahte hai

2) Dwitiopsham samyaktva

• jab koi jeev upshaam shreni chadta hai (the 2nd part of 7th gunsthaan aka "satishay apramat"), tab use phir se jo upshaam samykatva hota hai, use Dwitiopsham samyaktva kahte hai.

• aupshamik charitra
  - aupshamik charitra yeh pragat hota hai 11th gunsthaan main aur yah tabhi pragat hota hai jab jeev upshaam shreni chadta hai. yaha par charitramohniya ki sabhi prakruti ka upshaam hota hai (this may be 21 or 25 in all, depending on whether the jeev who
  is climibing the upsham shreni has kshyaik samyaktva or aupshamik samyaktva respectively)

kshyaik bhav - 9

These are:kevalgyan, kevaldarshan, kshayik daan, kshayik labh, kshayik bhog, kshayik upbhog, kshayik virya, kshayik kshayik charitra, kshyaik samkyaktva

khsyaposhamki bhav - 18

applies to 7 types of gyan - amati, shrut, avadhi, manaparyaya and 3 types of kugyan for mati, shrut, and avadhi.3 types of darhsan - chakshu, achakshu, avadhi5 types of antray - dan, labh, bhog, upbhog, virya2 types of charitra - saraag charitra and sayamasayam charitrakshaypshamik samyaktva

further subtypestotal subtypes = 53

Then we talked about how each bhav is applicable to anadi anant, anadi sant, sadi sant and sadi ananta.

• Kshayik bhav - sadi anant
• Audayik bhav - all 4 types (not sure how sadi anant can happen. Someone please clarify)
• Kshayopshamik bhav - sadi sant, anadai anant, anadi sant
• Aupshamik bhav - sadi sant
• Parinamik bhav - anadi anant
  

Stanza 23-27

Date of Swadhyaya: 04/18/2009
Summary Prepared by: Sahil
Chapter No: 1
Sutra No: 23-27
Recorded lecture:
Summary:

Gatha 23:
hamne sab se pehle dekha ki jiv ko jo manah paryay gyaan hota he uske do bhed he:
1> ruju mati manah paryay gyaan
2> vipul mati manah paryay gyaan

-- yaha ruju mati gyaan me ruju shabd ka arth he "saral", aur vipul ka
arth he "jatil".  Usase ruju mati gyaan jo he voh saral prakar ka he
jab ki vipul mati jyada jatil gyaan.
-- ruju mati manahparyay gyaan se dhai dweep me sangni panchendriya jiv ke man me jo pura chintan hua he usko jaan paate he.
-- jab ki vipul mati manahparyay gyaan se agar sangani panchendriya ne
thoda bhi chintan kiya ya arth chintan kiya to usko bhi voh jaan leta
he.
-- vipul mati me vyakti ke chintit, ardh chintit aur a-chintit rupi padartho ka clear janana hota he.

-- yaha vishesh esa he ki manah paryay gyaani rupi padarth ke chintan
ko jaan sakta he. arupi padarhto ke chintan ko nahi jaan sakega.  Arupi
padarth se amurtik dravya aur mukta-aatmaki baat kar rahe he.
-- vipul mati manah paryay gyaani "tad bhav moksh gami" jiv hota he. yaani ki voh niyam se usi bhav me moksh jata he.

Gatha 24:
-- manah paryay gyaan me us rup gyaanavaran karma ma kshyopasham aur viryantaraay karm ka kashyopasham, ye do karan nimitt he.

-- yaha gyanavaran ke kshayopasham se vishudhdhi pragat hoti he.
-- is vishudhdhi ki apeksha dekhe to ruju mati se vipul mati jyada vishudhdh he.

-- dusri visheshta yah he ki ruju mati gyaan pratipaathi he, jab ki vipul mati gyaan a-pratipati he.
-- yaha sanyam parinaam me giravat na aana so a-pratipaati he.
-- is tarah ruju mati gyaan chhut bhi sakta he jab ki vipul mati to keval gyaan tak bana rahega.

Gatha 25:
-- is gatha me avadhi gyaa aur manah paryay gyan me vishudhdhi, kshetra, swami apeksha kya antar he uski baat he.

-- vishudhi yaani purity , kshayopasham... avadhigyaan se manah paryay gyaan ki vishudhdhi jyada hoti he.

-- kshtra me ham do baat dekhenge : utpanna kshetra aur jaanane ka kshetra
-- utpanna kshetra:
avadhi gyaan -> samast tras nahi
manah paryay gyaan -> dhai dweep

-- janane ka kshetra:
avadhi gyaan -> samast lok
manah paryay gyaan -> manushya kshetra ( 45 laakh yojan ) ( need more understanding about up and down direction limits )

-- swami:
avadhi gyaan -> charo gati ke sangni panchendriya jiv
manah paryay gyaan -> dhai dweep -> karma bhumi -> sangni panchendriya manushya ->
sanyam dhari -> vardhmaan charitra -> saat riddhi dhari -> un
me bhi kisi ko

Gatha 26:
-- ab is gatha se sabhi gyaan ke vishay ki charcha shuru hoti he.
-- sab se pehle mati aur shrut gyaan ke vishay ki baat karte he.

-- mati aur shru gyaan se sabhi dravyo ko jaan sakte he. lekin un
dravyo ki anant paryayo me se sirf kuch hi paryay jaan sakate he.
-- yaha vishesh yah he ki charma chakshu se to apurna gyaan hota he lekin aagam chakshu se sahi swarup samjenge.
-- koi shanka kare ki arupi dravya ka gyaan kese hoga to voh man se hoga (aagam gyaan ki sahayata se).
--yaha aagam gyaan yani sirf reading ki baat nahi he, dharma dhyaan run chintan/manan rup parinamit hona voh mukhyata se he.

Gatha 27:
-- avadhi gyaan ka vishay sirf rupi dravya he. un rupi dravyo ki bhi sirf kuch paryay avadhi gyaan se jani jaati he.
-- jiv dravya karma aur anya pudgal dravya se bandha hone se voh thosa
murtik jesa ho raha he isliye avadhi gyaan se us sansaari jiv darvya ki
bhi kuch paryay jani ja sakati he.

Extra:
-- mati-shru gyaan me agar upyog lagao to kuch specific vichar chalega
lekin bina upyog lagaye bhi, bina vichare bhi vichar to chalte hi rahte
he.  upyog lagane se ham un vicharo ko sahi disha me divert kar sakte
he.
-- jab ki avadhi gyaan bina upyog lagaye nahi chalega.

Dhyaan vs. Bhavana:
-- chalte-firte hum jo dharma ka ya saat tatva adi ka chintan karte he,
us samay kaay adi ki kriya chalu hi he aur usme kafi energy waste hoti
he to focus jyada na hone se use bhavana kaha jayega.
-- jab ki dhyaan me kaay nirodh aur indriya nirodh se energy ko concentrate karne me use kiya ja shakta he.

Sutra 13 through 16

Date of Swadhyaya: 02/21/2009
Attendees:
Summary Prepared by: Riddhi
Chapter No: 1st
Sutra No: 13 through 16
Recorded lecture:
Summary:



Sutra : 13

MatiGyan : 5 Indriya aur Maan se jo gyan hota hai use matigyan kahte hai. Matigyanavarniy karma ke kshyaopsham se jo gyan utppan hota hai use matigyan kahte hai.

Different names of MATIGYAN :
Mati, Smruti, Sangya, Chinta, Abhinibhodh all are different names of matigyan.

Chinta ka dusra nam Tark(logic) hai.
Tark: Vyapti ke gyan ko tark kahte hai. (in general sense)
Vyapti: If there is sadhan there is sadya, and if there is no sadya there is no sadhan. Two types of vyaptis: a) anvay vyapti : the positive way of determining the sadhya from the sadhan; b) vyatirek vyapti: the negative way of determining the sadhya from sadhann. Sadhan is reasoning and sadhya is thing that is to be proven. For example, smoke indicates the presence of fire, and there is no smoke if there is no fire. In this example smoke is the sadhan and fire is the sadhya.
Abhinibodh(anuman): Sadhan se sadhya ke gyan ko anuman kahte hai. Tark will explain the principle (that is logically proven) and anuman is the application of that principle. For example, Dhuva dekh ker decide karna ki yaha aag hai hi.
Matigyan & Shrutgyan paroksh praman hai, baki ke 3 gyan pratyksh praman hai.
Matigyan utppan kaha se hota hai?/ Matigyan ke bhed

Sutra: 14
Tad + Indriya + Anindriy + Nimmit

Indriya = Aatma ki pahechan jisse hoti hai ya aatma ke chinhvishesh ko indriya kahte hai.
Aatma me gyan gun hai jisse wah jan sakta hai, parantu gyanavarna karma ke uday ke karan use indriya ki zarurat rahti hai. Indriya sirf rupi (sparsh, ras, varna, gandh) padarth ko hi jan sakti hai, per aatma aamurtik hone ke karan indriya use jan nahi sakti. Naamkarma ke uday se indriya ki rachna hoti hai.

Anindriya = Kinchit indriya, Maan (thodi indriya), maan bhi aatma ka chinhvishesh hai.
Indriya ke sthan aur vishay nischit hai, dravyamaan ka sthan nischit hai per bhav maan ka sthan nischit nahi hai, isliye woh kinchit indriya hai. Gyan aatma ke koi bhi pradesh se utppan ho sakta hai jo aangul ke aashankhyat bhag me bhavmaan me convert ho jata hai, isliye bhav maan ka sthan nischit nahi hai. Maan ko anthhkaran bhi kahate hai, kyoki wah indriya ki tarah bahar nahi dikhai deti.
Indriya gyan ko utppan karne me nimmit matra hai, gyan aatma se utppan hota hai. aatma ke bagar indriya se gyan utppan nahi ho sakta. For example, table ko sparsendriya hai per aatma nahi hai, to use gyan nahi hoga. Matigyan aur shrutgyan ke liye indriya ki zarurat hai.
Matigyan ke bhed (in terms of sequence)

Sutra 15:
Avgrah + Eeha + Avay + Dharna

Step 1: Darshan (samanya gyan) – Indriya aur padarth ke sannikarsh. Darshan is one of the gunas of aatma. Upyog lagna darshan hai.

Step 2: Avgrah – darshan ke annantar bhag me vishesh gyan.

Step 3: Eeha – Avgrah se jane huve padarth me, vishesh janne ki ichha per jo samanya gyan hona wah eaha hai.

Step 4: Avay – Visheh chinho ke dwara vastu ke nirnay ko dradh karna vah avay hai.

Step 5: Dharna – Avay se jani hui vastu ko kalantar me na bhulna vah dharna hai.
Kisi bhi steps tak aa ker matigyan chala ja sakta hai. jaise sirf darshan hi ho, ya sirf avgrah tak ho ya sirf eeha tak. Her step ke liye uttarotar kshyopsham ki zarurat raheti hai.
Therefore total bhed 6 x 4 = 24
Matigyan ke further bhed (in terms of Vishay)

Sutra 16:
Bahu + bahuvidh + kshipra + Anishrut + Anukt + Dhruv + Setranam(opposite)
Bahu-alp(minimum, bahuvidh-blapvidh, kshipra-ashipra, anishrut-nihshrut, anukt-ukt, dhruv-adhruv

Yeh 12 vishay me 5 indriya & maan ke dwara avagrah, eeha, avay, dharna hogi,
Therefore total bhed: 12 x 6 x 4 = 288

Chapter 1: Sutra 10 through 13

We revised the meaning of the manglacharan and the first nine sutras. We then discussed sutra number 10, 11, and 12. We started the discussion on sutra number 13, and that will continue in the next class.

Sutra 10:

Matigyan, shrutgyan, avadhigyan, manahaparyaygyan, and kevalgyan are five types of gyans. The first two are dependent on five senses and mind. The rest three are independent of the senses and mind. The first three, namely, matigyan, shrutgyan, and avadhigyan can be good or bad depending on the state of the person to whom they are associated with. That is, if they are associated with a mithyatvi, then they are ku-matigyan, ku-shrutgyan, and ku-avadhigyan. A mithyatvi human being can possess ku-matigyan and ku-shrutgyan; while, a narki will possess ku-avadhigyan.

The gyans associated with samyaktvi are su-matigyan, su-shrutgyan, and su-avadhigyan. Only a samyaktvi can possess the rest two gyans, namely manahaparyaygyan and kevalgyan. So, they are always su-manahaparyaygyan and su-kevalgyan. A samyaktvi monk can possess su-matigyan, su-shrutgyan, and su-avadhigyan. A tirthankar after attaining monkhood will attain su-manahaparyaygyan, and after shedding all the ghati karmas he will attain su-kevalgyan.

All the five su-gyans are praman. The knowledge (gyan) is a property of the soul. Thus, it is not dependent on the senses and mind. Thus, they are not praman. Because, if knowledge was dependent on the senses and mind, then siddh-parmatma cannot possess any knowledge. Also, the union of senses and other external objects is not praman. Because, this union cannot explain the thoughts about: a) minute things; b) distant objects such as meru mountain; and c) the things from past, such as, Ram, Ravan, etc.

The praman is of two types: a) pratyaksh, and b) paroksh. This classification is based on the requirement of the external objects for attaining the knowledge. That is, five senses and mind are necessary for matigyan and shrutgyan; and they are not required for avadhigyan, manahaparyaygyan, and kevalgyan.


Sutra 11:

Matigyan and shrutgyan are paroksh gyan. They are attained with the help of five senses and mind; through the teachings of guru, religious scriptures, etc. These gyans are paroksh because they cannot be attained without the help of internal and external factors. The kshyopsham of matigyanavarniya and shrutgyanavarniya are necessary internal factors. The availability of dev, guru, shastra, updeshkarta, etc., is external factors. The knowledge attained by the senses and mind are termed as pratyaksh gyan in the worldly conduct. But, they actually are paroksh gyan by parmarth.


Sutra 12:
Rest three, namely avadhigyan, manahaparyaygyan, and kevalgyan are pratyaksh gyans. These gyans can be attained without any help of the external factors. Karma is however internal factor. The kshyopsham of karma is required for avadhigyan, and manahaparyaygyan, while karma kshay is required for kevalgyan. Thus, avadhigyan and manahaparyaygyan are also referred to as vikal (partial) pratyaksh. The things known by these two gyans are clear but dravya, kshetra, kaal and bhav are its limiting factors. Thus, one can know about countable and uncountable things by these two gyans, but not infinite things. Kevalgyan is referred to as sakal (complete) pratyaksh. One has extreme clarity with this gyan; and can have knowledge about countable, uncountable, and infinite things. The things known by five senses and mind are always vague. While, the things known by soul are always extremely clear.


Sutra 13:

Mati, smruti, sangya, chinta, and abhinibodh are synonyms of matigyan. One can attain these five with the kshyopsham of matigyanavarniya karma.

1) Mati: The knowledge attained by five senses and mind is referred to as mati. It is also known as samvyavharik pratyakshgyan in the worldly conduct. But, it is paroksh gyan with respect to parmarth.

2) Smruti: The phenomenon of recalling a past event is smruti. For example, recalling a person named Devdatta is smruti.

3) Sangya: It is also referred to as Pratyabhigyan. This knowledge happens in three steps:
a) While being a part of some event or while seeing something
b) To recall a similar past event/thing
c) To compare the two events/things

There are four types of pratyabhigyans:
a) Ekatva pratyabhigyan: to relate or compare something that we see in present with a thing in the past. For example, I have seen this person before.
b) Sadrashya pratyabhigyan: to draw analogies between two things. For example, this animal looks like my cow.
c) Tadvilakshan pratyabhigyan: to identify differences between something that we see in present with other things from past. For example, this buffalo is different from my cow.
d) Tatpratiyogi pratyabhigyan: to analyze the properties of the object or thing that we see with the other similar thing that we saw in the past. For example, commenting that this mountain is taller, and has more trees than the one we saw last week. One can retrieve one thing from the past and compare with the thing in present. The above example of mountain is sufficient to understand this principle. One can also retrieve two things from the past and compare them in present. For example, two compare two mountains while at home.

4) Chinta/Tark: To reason about the presence of certain things based on observing certain symptoms. For example, it is not incorrect to conclude the presence of fire by observing smoke. It is also correct to comment that there cannot be smoke without a fire.


Generic discussion:
a) All the jivas have similar powers. But the realization of the power varies based on the number of prans in any given paryay, and the state of the karmas attached with that soul. The third thing is the focus on this realization. In conclusion, the fact that all the jivas have similar powers is one thing; the realization of the power is another thing; and the focus on this realization is yet another thing. The utility factor of the power reduces at each of these three stages.

b) The capabilities of the touch sense of a one sense jiva will be different from that of a five sense jiva. All other types of jivas (two, three, and four) can be similarly compared.

Homework#1 Solution

Homework: If kids fight, they forget it fast. If elders fight, they keep it with them for long. Why?

Solution:

Usually when we have a fight, and we do not deal with the person in the future at all- we usually forget it. However when we fight with someone whom we have deal with in the future, the emotions of anger hang on to us.

Whether it is kids or elders - both of them have fight with people whom they have to deal with in the future, but it seems kids do not keep the anger in their heart for a long, while elders do.

The reason seems to be because:

• Kids do not have ego associated with fights. Adults on the other hand tend to take insults more seriously as a blow to their pride and self worth, and tend to think about it instead of just letting it go, forming a grudge.
• Kids do not have long term associations or goals in their mind, which would be affected by the doing by other person.
• Kids do not put permanent labels of 'good' and 'bad' to others.

That is why Kids are more into 'forgive and forget' attitude, and have fun.

As kids grow-

• Their sense of ego increases. Now they carry an image and do not want to get it spoiled easily.
• Their labels of 'good' and 'bad' to other objects deepens. Because they observe the good person remain good for longer and same with bad one. (In scriptural language 'Ishta Anishta Buddhii' deepens.)
• They start setting their goals for a longer term. And along with it the emotions which revolve around goals also stay longer.
• They start achieving things and take pride in those things as 'mine'. And any emotions around those touch them deeper, and also longer.

The thing to note in above is- both Kids and elders are Mithya Drsithi (with wrong belief) in above case. Because of wrong believes, how kids develop bad emotions to be lasting longer is explained above.

Summary - Sutra 6

Date of Swadhyaya: 24 Jan
Attendees: Nimesh, Harshil, Atul Ji, Rekha Ji, Naveen Ji, Ruchi Ji, Pradip Ji, Sahil Ji, Vishal Ji, Parag Ji
Summary Prepared by: Shrish
Chapter No: 1
Sutra No: 6
Recorded lecture: Will be posting soon. Need to transfer from voice recoder
Summary:

Sutra 6: || Pramaan Nayair Dhigamah||

To understsand 7 tatva, we use Pramaan and Naya.

There are three things relevant to know here:
Paramaan: which is used to know things (Gyaan of Soul)
Prameya: the object which we know
Pramata: the one who knows. (= Soul)

Here in this Sutra we talk about Pramaan, which is actually the Gyaan of soul, using which we get to know things. Pramaan is of 2 types:
1. Swaarth,
2. Paraarth.

Swarth Pramaan = Using which knower knows himself
Pararth Pramaan = Using which knower communicates to others.

Analogy with Camera and computer: We used camera and computer to help explain the above concept. As Camera shoots a picture, which is stored in the camera. Now the same picture is transferred to computer using the following steps:
Step1 : Camera is connected to computer using wire.
Step2: Camera transmits the photo byte by byte through wire. Lets say it takes around 2 minutes to transfer
Step 3: Computer looks at all the bytes and reconstructs the photo and display.

We use the same process when we know something and want to communicate to someone. FOr example, If I went to seattle and acquired knowledge about the city, and now want to communcate to someone in San Jose. So I will use words and senetences to express the knowledge about Seattle and start talking to the other person. This process will contain many aspects of Seattle- for example - It looks beautiful. There are people from all culture. It rains 80% of times in a year. It is less densly populated than San Jose. etc.. And I take around 30 minutes to communicate my findings to the other person. After the communication is complete the other person is able to understand how the Seattle is.

As Camera transmitted information about photo in form of bytes, here I used words to commiunicate to the other person. These wordly knowledge is called 'Pararth Pramaan', and the knowledhe which I had about seattle in myself is 'Swarth Pramaan'. And after the other person has listened to, he also has the 'Swarth Pramaan' in himself.

Also the words which I used to explain Seattle- the sentence which described seattle from one perspective is called 'Naya'. And all aspects (Naya's) together help building the knowledge of Seattle in other person, which is called Pramaan.

There are 5 kind of Gyaan : Mati Gyaan, Shrut Gyan. Avadhi Gyaan, Manah Paryaya Gyaan, Keval Gyaan

In above 5 Gyaan, only Shrut Gyaan has both Swarth and Parath aspects, other 4 Gyaan are just Swarth Gyaan.

We also talked about the homework, and I will be posting about it in a different blog
Please let me know any typos in above.

Chapter 1 gaatha 5 and 6

Classnotes: 01/17/2008

We first revised the first four gaathas of the chapter 1. Then, we discussed the fifth gaatha in detail, and started discussion on the sixth gaatha in today’s class.

One can follow two different ways to attain nischay samyak-charitra: a) attain the monkhood, and then work on improving the nischay samyak-darshan; or b) attain the nischay samyak-darshan first, and then attain the monkhood.

Second Gaatha:
Two types of samyak-darshans:
a) Vyavhar samyak-darshan: true faith in seven tatvas. It is a sadhan that helps to attain nishchay samyak-darshan.
b) Nishchay samyak-darshan: true faith in the soul. All the wrong beliefs will permanently disappear. In general, a samyakdrasti will be down to earth, and compassionate. This state shows one’s internal and external charitra.

Q. What is tatvarth?
A. Tatvarth = tatva + arth
Tatva = tat + tva
Tat: related to
Tva: existence
Tatva: properties of the object that proves the existence of the object
Arth: object

Thus, tatvarth means the object and its properties, and samyak-darshan is the true belief in tatvarth.

Classification of samyak-darshan based on the charitra:
a) Sarag samyak-darshan: this is in the shravak avastha
b) Vitrag samyak-darshan: this is in the muni avastha

Properties of samyak-drasti:
a) Prasham:
The intensity of kashay is very negligible in the prasham state. So, even if the anantanubandhi kashay is in uday, the bhav and parinam may become pratyakanavarniya type.

Examples of types of kashay:
· anantanubandhi: it takes ages for a line drawn on a stone to go away
· apratyakhyanavarniya: it takes comparatively less time for a line drawn on the ground to go away
· pratyakhyanavarniya: it takes even less time for a line drawn on sand to go away
· samjwalan: it takes no time for a line drawn on water to go away

b) Samveg:
Detachment from the material world; and, attachment in vitragta

c) Aanukampa:
Compassion for others is aanukampa. Two types:
a) Lokik aanukampa: to feel the suffering of others
b) Parlokik aanukampa: to feel the sufferings of the others and the self due to ignorance, attachment, and engrossment in the worldly pleasures.

d) Aastikya:
To believe in the form of the objects exactly as described in the aagams

Fourth gaatha:
a) Jeeva: whose quality is chetan
b) Aajeeva: whose quality is aachetan
c) Aashrav: the influx of karma
d) Bandh: mingling of jeeva and karma
e) Nirjara: process of shedding karma
f) Samvar: process of stopping the influx of karma
g) Moksh: pure state of jeeva with no karma attached

Q. How can we ascertain that one has developed true belief in seven tatvas?
A. When one starts feeling about attending to monks; strongly feels the want to attain the moksh; shows extreme levels of compassion for the aashrav and bandh with respect to others and for the self.

Fifth gaatha:
Samyak-darshan, etc. and Jeeva, etc. are described and mapped using:
a) Naam: To name something in order to conduct the worldly business, even though it doesn’t have the properties generally attributed to the name is naam nikshep. For example, if some parents name their child Indra, that child may not necessarily possess virtues generally associated with Indra.
b) Sthapna: to establish some thing in object is sthapna nikshep. For example, naming a wooden piece on the chessboard as ‘horse’ is sthapna. Two types: a) tadakar: to create the idol of the jinendra in a metal, and b) aatadakar: to create a wooden piece for a chessboard with the face of horse.
c) Dravya: the objects that holds future state of something is dravya nikshep. For example, calling a piece of metal, a ‘jinendra’, that will be used in the future to create an idol of jinendra.
d) Bhav: the objects that holds current state of something is bhav. For example, to call an Indra, the lord of heaven, Indra is bhav nikshep.

The naam, sthapna, and dravya nikshep are with respect to dravya-nay, while, bhav nikshep is with respect to paryay-nay. The purpose of describing these niksheps is to prevent misinterpretation of the samyak-darshan, etc. and jeeva, etc.

Sixth Gaatha:
To learn and understand things based on praman and nay. To be discussed in details in the next class.

Date of Swadhyaya: 10th Jan, 2009
Attendees, Summary Prepared by, Chapter No: Same as Sutra No 1
Sutra No: 2
Tatvaarth Shraddhaanam Samyagdarshanam||2||
Summary:
Knowing the true properties/behaviour of an object and having true belief in it is Tatvaarth, and the faith/Shraddhan of Tatvaarth is SamyagDarshan.

Tatva + Aarth = "Tatvaarth", i.e. Jo padaarth jis roop mein sthit hai uska us hi roop mein hona "Tatva" hai, aur jiska Nischay kiya jata hai use Aarth kehte hai.

Tatva ka matlab hai Bhaav, aur Aarth ka matlab hai Bhaav-vaan. Na keval Bhaav aur nahi Keval Bhaav-vaan ke shraddhan ko SamyagDarshan kahenge, kintu Bhaav Vishishth Bhaav-vaan ka Shraddhan hi SamyagDarshan hai.
SamyagDarshan has two types:
1) Saraag
2) Veetraag

1)Parts of Saraag Samyagdarshan are:
i) Prasham : Teevrataa ka Raag na hona Prasham hai.
ii) Samveg : Sansaar, Shareer aur Bhogo se bhaybheet hona Samveg hai.
iii) Anukampa : Sab jeev ke prati daya bhaav ya mitrataa ya unke dukh ko aapna dukh maan na anukampa hai.
iv) Aastikya: Aagam mein jeev aadi padaartho ka jaisa swaroop kaha hai ushi roop mein unhe maan na Aastikay hai

Saraag Samyagdrashti jeev mein yeh chaaro baate payi jaati hai .

2) Jeev ki vishuddhi ko Veetraag Samyuagdarshan kaha gaya hai.

Date of Swadhyaya: 10th January, 2009
Attendees: Shrishbhai, Pradeepbhai, Ruchi ben, Vishal bhai, Ridhiben, Sonal ben and others.
Summary Prepared by: Dhyanesh Harshad Bagadia
Chapter No: 1
Sutra No: 1
Recorded lecture:
Summary:
Before I can start, let me try to explain ideally how should we try to understand a sutra/gaatha/any scripture (hence forth will call it as sutra). Ideally we must try to understand 5 Aarth of a sutra, namely:
1) Shabdaarth
2) Nayaarth
3) Bhaavaarth
4) Aagamaarth
5) Mataarth

Let us understand what does these 5 meanings stand for:
1) Shabdaarth(Shabd + Aarth): It means, literal translation of the words from its original lipi to the language we know are intend to study and try understanding the meaning of each word. This one is the most straightforward, simplest and basic of all other meanings, hence this should be the first way of understanding a sutra.

2) Nayaarth (Nay + aarth)- Nay, meaning Perspective. Understand the perspective of the sutra and then try to understand the meaning of the sutra with respect to its perspective. We must try to find where does the meaning fit as which property of an object (aarth of tatva). This will make us open our mind and provide us with multiple meaning of a sutra of which we must try to understand which suits the most.

3) Bhaavaarth (Bhaav + aarth) : Bhaav means intention. We must try to understand what is the intention behind the sutra. This will help us to understand what does the sutra directly imply and what does it negate. It helps us to understand what we must not do, take, learn, feel vs what we must do, take, learn or feel.

4) Aagamaarth (Aagam + Aarth): With respect to Aagam. Where does this sutra fit in our Aagam, What teaching/message of Aagam does it belong to or implies.

5) Mataarth (Mat + aarth) : Mat - opinion. This means, different opinion of a sutra. Probably toughest of all and most extensive and exhaustive of all the above Aarth. Mataarth, means we must try to understand how does different religion preach or mean this sutra. Being most extensive and exhaustive, it will also make us understand why Jainism is correct and what are the mistakes in other religion if they have different means/meaning 'to attain this'/'of' sutra.

With this, let us start the Aadhayay 1 - Sutra 1 of Tatvarth Sutra.

Let us start with the basic question, How to Attain Moksh?
Answer to it is:


Samyagdarshan Gyan Chaaritrani Mokshamaargaha||1||
Samyagdharshan (Samyak + Dharshan), SamyagGyan (Samyak + Gyan) and Samyakcharitra (Samyak + Charitra) is the path to Moksha. According to the lipi, when two words, Darshan and Gyan are joined with the word Samyak, it becomes Samyag.
This sutra means, collectively all three shows us the path to Moksha, Just by attaining either 1 or two of these 3, we will not attain Moksha, hence Attaining and Retaining Samyagdarshan, SamyagGyan and Samyakcharitra will lead us to Moksha.

First Question: What is Samyak? Here if we go by Nayaarth, Samyak means Prashansha. So the sutra means, collectively, Prashanshniya Darshan, Prashanshniya Gyan and Prashanshniya Charitra lead us the path to Moksha.

Second Question: What is Samyagdarshan, SamyagGyan and Samyakcharitra?
Samyagdarshan means beliving/faith of (Shraddhaan) the real/true behaviour and nature of an object is Samyagdarshan.
Understanding/knowing the real/true behaviour and nature of an object is Samyaggyan.
Abstaining from acts that leads to Karmbandh is called Samyakcharitra, i.e. putting into action the Samyagdarshan along with Samyaggyan.

Third Question: What is the order of Samyagdarshan, SamyagGyan and Samyakcharitra in which we can attain them?
Actually it is bit debatable topic as different set of people have different belief but the common belief is, First we will have Gyan and using the Gyan we will have Shraddhan in what we have Gyan, hence darshan is after Gyan. More the Gyan better the Shraddhan and finally we will attain SamyagDarshan with the Shraddhan. Along with SamyagDarshan we will also attain SamyagGyan. To summarize,
Gyan->Darshan->Samyagdarshan==>SamyagGyan
After jeev attains samyagdarshan and Samyaggya, it will attain Samyagdarshan.

When the Oopsham/Kshyopsham/Kshay of Darshanmohniya Karm happens at that moment jeev will attain Samyagdarshan and the very same moment (Kshan), jeev's Kumati and Kushrut gyan will get destroyed and it will attain Matigyan and Shrutgyan, hence practically speaking there is no time difference between attaining either of these.

Because ,upon attaining SamyagDarshan, Mithyagyan becomes SamyagGyan, SamyagDarshan is more Poojniya as compared to SamyagGyan.

What are the properties Samyagdarshan? (explained in Sutra 2)