Classnotes: 12/01/2008 Adhikar-3 Pages 45 and 46

Summary:
First, we briefly revised the material discussed in the week of November 24, 2008. Next, we discussed the meaning of the manglacharan for the third aadhikar and we also discussed the introduction of third aadhikar, and lastly, we started discussion on sufferings (duukh) in the material world (sansar), and the fundamental reasons behind these sufferings.

Revision of the material discussed in the week of November 24, 2008
One’s kashay-bhav and not the external factors are the real reasons behind one’s happiness or unhappiness. For example, one likes cool breeze in hot weather. However, the same person will dislike it when he/she is sick.

Most of our efforts in our lives are directed towards sustaining our health and life. All of these efforts only increase distress (samklesh parinam). If one clearly understands and strongly believes that our aayu-karma sustains our life, then most of these distresses will go away. The reduction in the life-span (uudirna) mostly occurs due to these distresses.

In general, in second aadhikar, Pandit Ji showed that the fundamental reason behind all the sufferings is karmabandh. He used the analogy of a sick person and a doctor to illustrate the situation of the jiva in the material world. Firstly, the doctor diagnoses the disease, and narrates the conditions that can occur due to this disease. After the person understands and determines that he is suffering, only then that person will undergo the treatment suggested by the doctor.

Third Adhikar – Sufferings of the material world and description of the happiness in the moksh state

What makes one happy, or unhappy? Can body and/or other external pudgal particles result in happiness, or unhappiness? Why certain things make somebody happy at one time and unhappy some other time? What is the form of sufferings in the material world? Can one get rid of these sufferings forever? Will the sufferings go away forever by itself? What are the different ways of getting rid of these sufferings? Do all the Jivas irrespective of the indriya count suffer in similar ways? Do Gods (dev) suffer like tiryanch, manusha, and narki? Is there a clear distinction among the sufferings of all four of them? How and why does one derive pleasures from the material world? How long can these pleasures last? If the material world is full of sufferings, then where is the real happiness? How can one achieve this happiness? What is the form of real happiness? How long can it last? How can one qualify for the real happiness? Can one lose real happiness in due course of time? Does one achieve the real happiness in small installments, or is it like a lump sum payoff? Pandit Ji will answer these and many more questions in this Adhikar.

Meaning of the manglacharan stanza
Gyan, darshan, charitra (ratnatray) is the real eternal state of happiness. One should aim to attain this state. This fundamental state destroys all the sufferings from their roots.

Material world is full of sufferings. If it is otherwise, then there is no point in finding ways out of this material world like the tirthankaras and chakravartis did. The paramatmas fought all the way against their karmas to detach themselves from this material world. The happiness in this material world is short-lived. However, the siddh-parmatma has unending and infinite happiness.

A doctor diagnoses the disease and describes the conditions of this disease to convince the patient that he/she is suffering; and only then the doctor will try and motivate the patient to seek treatment. Similarly, Pandit Ji convinces the Jiva to seek the treatment, after diagnosing and describing the sufferings of this material world.

Pandit Ji draws analogy between a sick person and the condition of the Jiva in this material world:
a) That Jiva is still in this material world proves that the Jiva is still suffering.
b) Jiva/sick person doesn’t know the fundamental reasons behind the suffering.
c) Jiva/sick person doesn’t know how to get rid of these sufferings.
d) Jiva/sick person cannot stand these sufferings.
e) Jiva/sick person tries various ways out of these sufferings based on his/her wrong and incomplete knowledge. But these efforts don’t yield positive results because these efforts are not in the right direction. For example, Jiva thinks that I will be happy after I get a job, or after I get married, etc.
f) Thus, Jiva/sick person becomes dependent on others, and feels the sufferings.

Thus, after recognizing the real reason of the suffering, the form of the suffering, realizing that the efforts won’t yield any positive results, the Jiva/sick person will resort to the correct treatment. Karma is yet another reason of the suffering. When the Jiva feels great happiness in this material world, Pandit Ji describes the sufferings of tiryanch and narki to draw parallels between the sufferings of Jiva, and tiryanch and narki.

Jiva is suffering with respect to karmas, paryays (one through five indrya), and desires. Jiva can experience gyan with external factors such as indriya, maan, and other objects, but these things themselves are not gyan.

One should introspect about the efforts that one has carried out in this life from the external standpoint to become happy.

Sufferings in the material world and the fundamental reasons of these sufferings

Sufferings with respect to Karmas
The fundamental reasons behind the sufferings in material world are:
1) Mithyadarshan
2) Aagyan
3) Aasaayam

Following lines lists the roles played by darshanmoh, mithyadarshan, and charitramoh.
Darshanmoh: This leads one to the world of delusion, because it generates aatatvasradhan and mithyadarshan.
Mithyadarshan: This converts invaluable kshyopshamrup gyan into aagyan.
Charitramoh: Kashaybhav results due to charitramoh, and that is aasayam.

Thus, mithyadarshan is the fundamental reason for all the sufferings.

Sufferings due to the kshyopsham of gyanavaran and darshanavaran, and the ways to get rid of these sufferings

One would think that kshyopsham of gyanavaran and darshanavaran is better than their uday. But our situation is pitiful. This kshyopsham can be a cause of suffering.

The Jivas in this material world believes that it owns the body. Rather, he/she is the body. Jiva doesn’t know the difference between chetan-may aatma and the jad-pudgal particles. The real form of aatma is gyan and darshan. Jiva however believes that he/she is the body which has shape, taste, smell, and color. Jiva believes this because these things can be seen and felt. But Jiva doesn’t know the real self that doesn’t have any shape, taste, smell and color.

All our activities in the material world related to gyan and darshan is with five indriya and maan. Thus, the jiva believes that skin, tongue, nose, eyes, and ears are its own. Jiva likes these indriyas because he/she thinks that he/she sees and feels various things with their help.