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)