Class Date: 3/9/09
Chapter: 4
Page#: 77-78
Paragraph #: 2
Recorded version:
Summary:

3/9/09

Chp 4- Pg 77 para 2- contd

Revision:

Mithya darshan, Mithya gyan, and Mithya charitra= Atatva shraddhan, Ayatharth gyan, Kashay bhav

Darshan ke arth= shraddhan karna aur dekhna. Yahan pe shraddhan karna

Karm bandhan saadi se aur anaadi se= Parampara ki apeksha se anaadi aur jo abhi bandhe hai vo kabhi to bandhe honge is apeksha se saadi

Keval gyan ke bina saare padarth to jaan nahi sakte aur jaane bina shraddhan kaise ho? Keval gyan ki avashyakta nahi kyonki sabhi padarth jaanne ki zarurat nahi- sirf prayojanbhut padarth jaanne ki avashyakta hai.

Tirthankar bhagwan ko dekhna, muniyo ke acharan ko dekhna, 7 tatvo mein shraddhan se bhi Jain dharm mein vishwas badhta hai.

Pg 77

Q: Gyan ke kum jyada hone se jeev ka bigaad sudhar kyon ho?
Gyanavarniya se koi bhi padarth ka na jaanna ya ayatharth jaanna hota hai- bas gyanavarniya se to itna hi jeev ka bigad sudhar hota hai. Parantu vahan jo prayojanbhut tatvo mein ayatharth jaanna hota hai usse jeev ka kauch aur bhi bigaad hota hai kyonki yeh sansar ka jad hota hai aur uska nimit darshan mohniya hai.

Q: Parantu jaisa jaane vaisa hi shraddhan kare- to gyanavarna ka hi nimit hua- darshan moh ka nimit kaise hua?
Yadi koi kahe ki mein aatma hun, to maine jaan to liya, parantu shraddhan ho bhi na bhi ho- is liye jaanna aur shraddhan karne mein farak hai. Gyanavaran ka kshayopsham (shakti) to sabhi sangi panchendri ko hota hai. Tiryanch ko to bahut kum kshayopsham hota hai jab ki dravya lingi muni ko to bahut adhik khsaopsham hota hai. Parantu tiryanch might get samyaktva (example of Mahavir bhagwan’s bhav as lion or some birds in ramayan etc.) as opposed to the dravya lingi muni who might not get samyaktva. Therefore there is a difference between knowing (jaanna) and believing (shraddhan) and this is due to darshan moh. Isht anisht ka jaanpana gyan (gyanavarniya) se hota hai jabki usme raag charitra mohniya se hota hai

Pg 78

Q: Prayojanbhut tatva kya hai?
Jeev to yahi chahta hai ki uska dukh se chutkara kaise ho aur sukh ki prapti ho. Dukh ka na hona aur sukh ka hona ek hi baat hai. Is prayojan ki siddhi jeev aadi saat tatvo ke sacche shraddhan karne se hota hai. Yeh sabhi dukh jinka description aage ke chapters mein ho chuka hai, un sabhi ko hum day to day life mein experience karte hai. To agar dukh hai yeh baat ki pratiti hoti hai, tab uska samadhan tatva shraddhan bhi karna chahiye aur usse definitely dukh kam hoga aur eventually sukh ki prapti hogi.

Aap aur par ka gyan hone se hi dukh dur hota hai. Mein aatma hun aur sharir aadi par hai. Aisa gyan hum jeev ajeev tatvo ke gyan karne se jaan sakte hai. For eg. Humein vishay bhog ki iccha hoti hai. Isliye hum us bhog ki samagri uplabdh karne ki koshish karte hai. Agar jeev jaane ki mein aur sharir alag hai to aisi icchao ko khatam karne ka jo vastavik solution hai aap-par ka gyan, vitragta hai to phir permanent solution hoga.

Hum aham buddhi aur mam buddhi karte hai aur kashay karte hai. Instead we have to believe ke mein jeev hu, gyan aadi mera svabhaav hai aur raag dvesh kam karne se hi mera saccha swarup hoga. Jeev mein sparsh, varna, ras, gandh nahi hota- pudgal rup sharir mein aisa hota hai parantu hum apne mam buddhi, aham bhddhi se aisa mante hai ki mein kaala/gora hu, yaa sugandhit/durgandhit hu etc. Yeh sab mithyatva ke uday se hum maante hai. Hum yadi maate hai ki sharir ki avastha mein hu, to hum sharir ki acchi avasatha karne ki try karenege, usme lobh karenge, sparsh, varna addi ke adhaar par dusro ka tiraskar karenge, acchi avastha paane ke liye mayachaari karenge, etc. In ahamkaar aur mamkaar ko jeev juth maale to isse yeh faida hota hai ki usse honewaale dukh se dur ho sakte hai. Aisi bahirang buddhi ko dur karenge to aatma ke gun vikas karne ke goals karenge. Aapa par ka gyan karne se hi dukh dur hoga. Bhed vigyan hi jain dharam ka basis hai. Apne aap ko vibhav se hataa ke svabhaav mein dhyan lagayenge to samyaktva ki prapti hogi.

Q: Jeev ajeev ko jaanne ke char upay kya hai?
Lakshan, praman, nay or nikshep. Lakshan ka matlab hota hai jiske dvara hum laksha ko alaksha se bhinn kar sakte hai. Bahu se miley hue padartho mein se, kisi ek padarth ko juda karnewaale hetu ko laksha kehte hai. So jeev aur ajeev ko juda karta hai chetna- to chetna jeev ka lakshan hua. Praman vastu ke sarvadesh gyan ko kehte hai. Nay vastu ke ekdesh gyan ko kehte hai. Naam se vastu ko sthapan karne ko nikshep kehta hai. In chaaro se jeev ajeev ke bhed ko jaana ja sakta hai.

Lakshan teen dosho se rahit hona chahiye. Jo lakshan laksha ke saath alakshan mein bhi ghatit ho usey Ativyapti kehte hai. Avyapti ka matlab pure laksha mein jo ghatit na ho. Aur asambhavpana jo impossible hota hai vo. Aisey lakshan ke teen dosh hote hai.

Lakshan se jeev ko baaki cheezo se alag kar sakte hai. Praman aur nay se vaasatv mein jeev ko puri tarah se jaan sakte hai. Nay ke dvara praman ko jaante hai. Nay ke ekdesh samuh ko praman kehte hai. Nikshep bhi ek prakar ka nay hai- that is mainly naming the object. Jab jeev ko samjhaya jata hai to kis nay se bataya hai vo jaanna jaruri hai. Jab cheezo ko samajhte hai to dravyarthik aur paryarthik nay ka use hota hai aur phir vitragta ke prayojan ko siddh karne ke liye jo eventually use hota hai vo nischay nay hota hai.

Amrud ka example- green hai, round hai etc. = lakshan
Nay se further properties- meetha hai, svasatha ke liye accha hai etc. collection of these nays = praman. And calling it amrud is nikshep. Isme nay kaise applicable hai? Svastha ke drishti se accha hai aur say taste ke drishti se bura hai.

-Shweta