Tuesday, July 28, 2009

Class notes from 7/28/09

Class Date: 7/28/09
Chapter: 7
Page#: 193
Paragraph #:
Recorded version:
Summary:

7/28/09
Chapter 7 pg 193
Khud ko siddh samaan maan na- yeh galat hai kyonki yadi jeev khud ko paryay mein hi siddh maane to kartavya kya kare? Siddh pana svabhav se hai, paryay se nahi.
Keval gyan ka sadbhav maan na- shakti (satta) se hai parantu vyakat nahi hai aur paryay mein bhi karya nahi hai.
Par-dravya se kevalgyan ruka hua hai vo bhi mithyatva hai kyuki do dravya ek dusare ko block nahi karate aur each dravya apne aap hi parinaman hota hai and aur uski shakti aapne aap mehi rehti hai. If koi dravya mere swabhav ko roke uska matalab koi dravya mere swabhav ka karta hai. Es tarah kevalgyan ko karma ne nahi rok rakha lekin jeev khud hi responsible hai uski current avastha ke liye. Ye jeev ka khud kaa dosh/karan hai nahi ke karma ka.
Nishyay nay se hum aatma ko dravya se shuddhh kehte hai. Lekin dravya ek jesa rehta nahi hai uski prayay hoti hai, avastha ye payi jati hai - wo jis ka ashray leti hai vesi ho jati hai. Aatma raagadik bhav ka ashray lene se ashudhdh ho jati hai.
Pg. 194 para 3

Megh patal hone se Sun ka prakash dhak jata hai usi tarah karma ke hone se gyan ka uday nahi hota - Sirf etna hi samajana - uska matalabh yeh nahi hey ki Sun ki tarah Aatma me bhi pura gyan es praray me mojud hai - vyakti me mojud bhi nahi hai aur wo satta me bhi pragat nahi hey.
Q. Keval gyan nahi he to kevalgyanavar kyu kehte ho?
Ans. Shakti hai but uski vyakta nahi hai us aapexa se avaran kaha hai -. par vastu ke nimit/sayog se hote hue bhav ko aaupadik bhav aur bina nimit se hote hai use swabhavik (keval gyan rup) bhav kehte hai.
For example - Jal ko agni kaa nimit mile to usme shital gun nahi rehta phir bhi hum use shital kehte hai kyuki jab Aagni kaa nimit nahi hota to uska shital gun pragat hota hai - usi tarah karma ka nimit mite to aatma me kevalgyan ho jata hai - Es liya Aatma ka always kevalgyan swabhav hai esa kaha hai.

-Harshil

1 comment:

Vikas said...

Thanks for posting. Good summary.

Good points:
- केवलज्ञान स्वभाव मानना और वर्तमान पर्याय मे प्रकट नहीं है ऐसा मानना.
- शक्ति को घातने की अपेक्षा केवल-ज्ञानावरण कर्म कहा है.