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.
Saturday, April 25, 2009
Stanza 23-27
Saturday, February 21, 2009
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
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
Saturday, February 14, 2009
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.
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.
Monday, January 26, 2009
Homework#1 Solution
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.
Sunday, January 25, 2009
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.
Attendees: Nimesh, Harshil, Atul Ji, Rekha Ji, Naveen Ji,
Summary Prepared by:
Chapter No: 1
Sutra No: 6
Recorded lecture:
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.
Saturday, January 17, 2009
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.
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.
Friday, January 16, 2009
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:
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.
Attendees,
Sutra No: 2
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.
Subscribe to:
Posts (Atom)