Class notes from 5/5/09- Chp 4 MMP

Class Date: May 5, 2009
Chapter: 4
Page#: 90
Paragraph #: 1
Recorded version: http://cid-52d749a4f28f4c05.skydrive.live.com/self.aspx/Public/MMP%20class/Chapter%204/05-05-2009_Chap4_MithyaCharitra34.WMA
Summary:

5/5/09

Chp 4- Pg 90- 1st para

Mithyacharitra: Charitra moh ke uday so jo honewala kashay bhav hai, usey mithyacharitra kehte hai.

Isht anisht pane ki Kalpana mithya kalpana hai (mithya kyonki vastu vaastav mein isht anisht nahi hoti hai). Yadi padarth mein isht anisht pana hota to niyam se sab ke liye, sadaa ke liye vaisa hi hota. Parantu dravya kshetra kaal bhav se dekhe to aisa pratit nahi hota- isht anisht pana apne kashay se hota hai.

Padarth upkari anupkari agar hota hai to vo padarth ki property nahi, vastu apne punya paap ke uday ke anusar parinamit hoti hai. Kisi ko vyapar karne se laabh hai to kisi to nuksan karak hai, kisi ko stree putra sukh dayak hai to kisi ko dukh dayak hai etc- to pratyaksh dikhai deta hai ki vastu sthiti aisi nahi, keval hamare kashay aur punya paap ke uday ke anusar vastu aisi parinamit hoti hai. Yadi vastu apne svabhav anusar parinamit hoti hai, viprit nahi to fir usme jugupsa, raag, dvesh aadi kyon karna?

Example; Bhukh lagni-jab bhukh lagti hai aur hum khana khate hai, to hume lagta hai ki khana khane se hamein accha feel hua, bhukh mit gai, isliye khadya padarth isht hai, usme hame raag hota hai. Lekin khadya padarth isht/anisht nahi. Bhukh jab lagti hai tab kashay ka tivra uday hota hai aur fir jab vo kashay nasht hoti hai ya anya kashya rup parinamit hoti hai, tab hamein bhukh nahi sataati. So this means that food is not good/bad or food does not have the ability to destroy the feeling of hunger. Sometimes we might be hungry, but we are so busy with work or doing something else that we do not even realize the feelings of hunger- this time our hunger pangs got reduced even without food—so this means that it is our kashay that make us feel one way or the other.

So bahya padarth isht anisht lagte hai so theek nahi—they are like servants/messengers of a king. King here is karm/kashay—so we need to deal with the king and not the messenger or servant.

Theek hai to fir karma hi ko bura bhala maan lete hai—yeh manyata bhi galat hai.. Karma to pudgal hai. Jeev ke bhaav ya parinamo se pudgal ko karma rup jeev parinamit karta hai. Karma to jad hai usey koi sukh dukh dene ki iccha nahi..to karma se bhi raag dvesh karna mithya hai. Jeev ke apne raag dvesh rup bhaav hi root cause hai. Karma karta nahi- jeev khud apne parinamo ka karta hai isliye karma ka karta hai aur bhogta bhi hai.

Do dhara hoti hai- karm ki dhara aur gyan ki dhara. Yadi hum jo sthiti banti hai vaisa hi raag dvesh karte rahe, to karma dhara hui- for eg. I got a job, I m happy, I ate food, I m happy, I m unwell, I feel bad—etc. this is karma dhara.

There is gyan dhara also—here sthiti to vaise hi ban rahi hai but reaction is different- for eg. I got a job, I think it is just my karma- mein sirf jaan raha hu- mujhe inse sukh/dukh nahi etc. Parmarth se dukhi/sukhi nahi hota.

Pudgal apne aap to karma rup hoti nahi- jeev ke parinamo ka nimit paake bandhti hai, to fir isme karma ka kya dosh? If we take a stone and hit ourselves, how is the stone responsible?

Bhaav karm jeev ke hai, sva dravya hai, aur dravya karma par dravya hai- parantu jeev ke bhaav ke karan dravya karma form hote hai.

Kabhi hum kashay ko change kar dete hai (uske upyog ka ashray change karke) parantu usey nasht nahi karte—hamein lagta hai ki nasht kar di, lekin vo sirf change hui hai- bahut bhukh lagi hai aur achanak hospital se call aata hai to bhukh nahi lagti. So we have not destroyed bhukh but our upyog has changed.

Then discussed answers to the exam questions.

Other notes:

Karma fal chetna- karmo ke fal ko bhogna aur uske anusar parinaman karna (ekendriya ko keval yeh chetna hi hai)

Karma chetna- karya karna

Gyan chetna- na mein karya karta hu, na fal ko bhogta hu; keval jaanta, dekhta hu