Class Date: 01/26/09
Chapter: 3
Page#: 56
Paragraph #:
Recorded version: https://cid-7b059e9a2ee44886.skydrive.live.com/self.aspx/MMPClassAudio/01-26-09%7C_Chap3%7C_KarmSeDukh%7C321.mp3
Summary:

abhi tak -
Sansar rupi dukh aur us se bachane ke upay

Q. Sanar main dukh hai ya hum main dukh hai?A.Jeev svayam dukhi hai, dusro ko dukhi dekh vah kheta hai sansar main dukh hai.
Kyonki sansar avasta main vah dukhi hota hai so jeev kheta hai sansar main dukh hai.
- Sukh bhi svayam main hi utpan hota hain.

Q. Kis prakar ka dukh
A. Karma rup avastha se jeev dukhi hai.

bahirang dukh se bachne se jeev dharma ki saran main aata hai vahan use acharya sarvagya antarang ke dukh ki baat batate hain aur us se nivaran karne ke upay batatain hain. Sirf narak/tiryanch/manusya ke dukho se bachane ka upay swarag na batake use pram sukh (moksh) ka upay batatain hain.

Q. Darshan mohaniya se utpan hone vali avastha kaisi hoti hai?
A. Jaisa hai vesha nahin manta aur jaisa nahin hai vesha manna - viprit shradhan/manyata. Mithyatva sansar/dukh/rag-dvesh ka mul hai so hame dikhai nahin deta per mithyatava ke karan utpan hone vali kashay (rag-dvesh) dikhai deti hain. Jab tak mithyatva namak mul nahi mitega rag-dvesh chutainge nahin.

Q. Dukh se bachne ke liye jeev kya upya karta hai?
A. Kashayo ki purti karna chata hai. Karya ki sidhi main sukh manta hai.

Q. Kya yah upay sachain hai?
A. Nahin.

Q. Kyon jhoote hai?
A.
- Ek padarth dusre padarth ko parinamith nahin kar sakta. Karya ka hona to bhavi tavya ke adhin hai.
- Jo upay karta hai vah bhi jeev ke adhin nahin hain. Jeev anek upay karta hain lekin ban nahin pata.
Bottom line - Neither result nor process are jeev ke adhin. Dono bhavi tavya ke adhin hai.

Q. To phir Jeev ke dukh jab dur hone honga tabhi honga. Dukh dur hona bhi to bhavi tavya ke adhin hai na?
A. Aisa hai lekin sarvatha nahin hai. Hum kuch bhi na kare to dukh kaise dur hoga? Yahan purushart ki pradhanta hai. Yahan bhavi tavya ki bat karmo ke tivra uday ke context main kahi hai. Jab jeev ke karmo ka uday tivra hota hai to vahan purshart karne par bhi outcome is not positive.

Q. Hamare purusharth karne per bhi hamari ruchi dharma main kyon nahin lagati?
A. Tivra mohaniya ka uday ho to chahain jitana purusharth kare lain vaha karya kari nahin hota. Agar hamara upyog dharma main lage ho aur mand kasay ka uday ho to purusharth karya kari hota hai.

Q. Jaisa jeev chata hai vaisa hi ho jay to puniya ka uday hai ya paap ka uday hai?
A. Hai to puniya ka uday par vah aise mithya shardhan ko strong kar deta hai ke per padarth mere adhin hai. Karan to tivra puniya hi hai lekin vah viprit manyata ko utpan karta hai.

Q. To uska upay kya hai?
A. Tatva vichar karna chahiye. Vastu ka jaisa swaroop hai use vesa hi janna chahiye.
Padarth isth-anisth nahin hota us ka vichar karna chahiye. Karma theory samjh kar us ka chintan karna chahiye. Sva-par ka bhed-vigyan ka vichar karna chahiya. Aise vicharo se karmo ka kshayopsham hoga. Yahi dukh dur karne ka and moksh prapt karne ka sacha upay hai. Is upay ke alava baki sare upay juthain hai. pooja, upasna, vrat, svadhyay, tap ityadi aise vicharo ke sangati main lane ke upay hai.

Page56

Q. Ichit karya hone se jeev sukhi hota hai?
A. Nahin. Ichit karya karne se sukhi nahin hota parantu vah karya hone se ksay ka upsaman hota hai vah sukh ka karn hai. Jabtak jeev yah nahin manega ke vah padartho se nahin balki vishay/icha/kasay se dukhi ho raha hai, us ki drasthi vastavik sukh ki taraf nahin jayegi.
- Rag-dvesh hi dukh ka mul karan hai.

Q. Kasay ke upsaman se kya jeev sukhi ho jayega?
A. Agar Kak-talin nyay se jeev jaisi icha kare aur us se vesahi upay jo jay aur use ichit parinam bhi mil jaye to bhi vah sukhi nahin hota kyonki jeev ke kasay/ichain vahan ruk nahin jaati. Ek kasay sant hote hi dusari utpan ho jaati hai hence sukh bhi nahin rukta aur dukh vaisa ka vaisa bana reheta hai. Ek samay matra bhi jeev nirakul nahin reheta.
- Yahan ksay = tivra kasay ki hai
- mand kasay main puniya uday ke karn aakulta bhasit nahin hoti.
- Kak-talin nyay - rare coincidence

Q. Kya mand kasay tivra kasay se acchi hai?
A. Tivra kasay se to acchi hai. Mand kasay bhi dhire dhire nasth honi chahiye varna agar mithyatva andar pada hua hai to thode samay bad (pratikulta milte hi) mand kasay tivra kasay main parivartan hua bina nahin reheti.
example - Dev/Shastra/Guru ka nimit milne se jeev mand kasayi hota to hai per sirf vyavahar shradhan hi karta hai to thode samay bad jaise ka tesa ho jata hai.

Bottom line - Universal panacea for happiness is mithyatava ka naash.

Charitamoh's Sorrow

Class Date: 1/20/09
Chapter: 3
Page#: 54
Paragraph #: 2nd
Recorded version: http://cid-52d749a4f28f4c05.skydrive.live.com/self.aspx/Public/MMP%20class/01-20-09%7C_Chap3%7C_KarmSeDukh%7C319.mp3
Summary:
On Tuesday Jan 20, we contined in topic “Sorrow because of Charitamoh and how to get Nivruti from that”. In that we discuss about NoKasay. We talked about Rati Kasay. If we see Rati Kasay is one type of Lobh. We discussed about Cat and its Aasakti for Milk/Rat. Besides Rati Kasay and Sata Vedani go together. The same way Arati and Asata Vedani go together.

Then we talked about why Aasaki hoti hai -
1. Because we got that thing with difficulty
2. We fear to lose it.
Thus Aasakti is full of sorrow.

So when Arati Kasay happens, means when unlikeable things ka sayong hota hai. When Arati Kasay occurs, we want to remove that things. So there are many things we want to change when we see Arati Kasay. Thus Arati Kasay is also sorrowful.

Then we talked about Sok. So when our dear people or things go away or unlikable things comes, at that time we feel very uneasy. We cry and feel sorrow. In some cases, people suicide. There are many places where we have Sok Kasay for example leaving our native place, not going to work if we don’t like our work. Extreme example is when Dev falsely informed Laskman that Sree Ram died and by listening that only Laskman died. Sok is Dvesh Kasay.

We also talked about Bhay, which is self explanative. We also talked about Sansar Bhay etc… In some instance we talked that people enjoy that Kasay for example watching Horror movie.

Then we talked about Jugupsa, mean Glani hona. Things which we don’t like for example diseased person.

Then we talked about 3 Ved. This is self explanation. We discussed in many literature because of these 3 Ved, we have seen people got mad, different type (10 types) of State and we talked about pain caused by that.

The sequence in which these goes are – 1st NoKasay goes and then Krodh, Maan, Maya and Lobh. In NoKasay also the sequence is Hasya,Rati, Aarti,Sok, Bhay, Jugupsa and then 3 Veds. Lobh goes last. Lobh is root cause of all Kasay. Hence Lobh goes last. So think to ponder how we can reduce or eliminate the Lobh Kasay Or in other term, how we can be Santoshi. So Hindi proverb is “Santoshi Sada Sukhi”. That’s why Lobh is found most of the time. In Human being two senses are most powerful – Touch and Taste.

In conclusion, we talked about different Avastha because of these Kasays. We also discussed Human don’t like Avasatha because of same Kasay continually - For example, if we are enjoying watching movie, which is we are involved in one Kasay, after sometimes we will be bored and we want to change subject – so may be want to go out and do shopping or eat in which we are involved in different Kasay. So we don’t like to stay in same Kasay even for long time.
For NoKasay – 3 Ved Kasay continually exists in all Sanari Jive in implicit or explicit way.

In many cases, kashayo ka dukh itna adhik hota hai ki use bachane ke liye suicide/self-destruction kar leta hai, taki us avastha se bach jaye. That means that Kasay is more painful than death.

Then we also talked about when Jive don’t have any reason to do Kasay, then Jive involves himself in activities like gambling, games , cards etc… to produce Kasay.
So question is what should we do? The answer is – aim to get rid of kasay completely, try to reduce Kasay, live with minimum parigrah such that we can maintain our family.

- Posted by Sanjay Shah

Misery or Dukh is created by Moha

Class Date: 12/29/08
Chapter: 3
Page#: 49
Paragraph #: last para
Recorded version: http://cid-52d749a4f28f4c05.skydrive.live.com/embedrowdetail.aspx/Public/MMP%20class/12-29-08%7C_Chap3%7C_KarmSeDukh%7C39.WAV

Summary:
Eating may only temporarily satisfy the hunger of food, due to the accumulation of every food particle. However, the hunger of desires (Vishayo ki Trushna) is such that it can never be fulfilled at all. Fulfilling one desire (vishayo) to get Sukh is like using fuel (ghee) to put off the fire. This creates an illusionary state of mind providing a false sense of pleasure called Sukhabhaas. Nature of desires is such that with the advent of a second desire, the so called Sukh from first desire is completely lost. Also these desires never precipitate cumulatively. Thereby rendering the individual a false sense of Sukhabhaas , which in turn makes him/her run behind these desires like a person running in a desert in search of water (Mirage). These desires, passion are created due to Moha (which in turn is created due to ignorance, Mitthaytva ).
Hence the saying goes “ Bhog bure Bhav, Rog Badhave; Vairi hai Jagji ke”
Thus the illusion of fulfilling the desires, only leads to more and more misery. Since the true happiness (certainly not Sukhabhaas) can never be derived from a false state of illusion.

This true infinite happiness (AnantSukh), blissful state of existence enjoyed by the Arhant/Siddh Bhagwan is described in the following table, in accordance with Pravachansaar.

S.No	Mundane Soul ( Sansari Jeev )	Arhant/Siddh Bhagwan
1	Sukh obtained from 5 senses & mind that is not from the eternal soul	Sukh obtained from Neej Atma that is totally natural from the eternal soul
2	Dependent Sukh ( Paradheen)	Independent Sukh (Swaadheen Sukh)
3	Sukh entangled with obstacles ( Baadhasahit )	Eternal blisss without any obstacles ( Avyabaadh)
4	Time dependent temporary or finite Sukh that will eventually end. (Vinaashit)	Independent of time or any external factors, Permanent and infinite Sukh that will never end (Avinaashik)
5	Produces Karma Bandh	Liberated Soul produces no Karma Bandh
6	Lot of variations ( Vishaam)	Constant Uttam Sukh without any variations

As shown in the above chart, all the actions or efforts of a mundane soul ( Sansari Jeev) are driving the life’s journey in the wrong direction, eventually leading to unfortunate destination of Dukh, Dukh, and Dukh.

Hence, the true happiness lies in eliminating all the desires and ultimately becoming desireless and having all pervading knowledge, becoming omniscient. Please note that only complete elimination of Moha and Mitthyatva can lead to desireless state and becoming omniscient with all the pervading knowledge means procuring KEVALGNAAN. Further, this can only occur if we procure SAMYAKDARSHAN. This is the only true remedy for all SansarDukh

In this manner, Kshyaoppsham of Gyaanavarniya or Darshanavarniya Karma leads to misery (Dukh), if it is with Moha or Mitthyatva., mainly because desire or Ichha are produced from Moha and Mitthyatva.

We also discussed how this chapter is explained - in treating a disease state of a patient, a doctor would adopt the following protocol

(1) Diagnose the disease
(2) Explain the disease state, causal factors, and the consequences of the disease
(3) Then, doctors make patients believe what he/she was trying to do to get rid of the disease was wrong and the opposite treatment plan is necessary.
(4) Once the right treatment plan is discussed, the doctor cultivates the interest of the patient towards compliance of the correct beneficial treatment plan.

Our Dev, Guru and Shastra are adopting a similar plan of action in treating patients likes us who have been submerged in the continuous sufferings of this Sansar. They are clearly differentiating the true picture of SansarDukh and MokshaSukh to the mundane soul in this chapter three of MokshMargPrakash book. The remedy of MokshSukh is provided (to the mundane soul suffering this SansarDukh from the infinite birth and death cycles) in the form of a similar four steps :
(1) Realization of the SansarDukh due to the fruition of Karma (KARMA UDAY)
(2) Mundane soul searching for a remedy or a solution to get rid of the Dukh due to KarmaUday.
(3) Realization that his/her remedy or the solution to absolve from all these sufferings is a false treatment plan, that really is not working for the self-benefit.
(4) Understanding the true remedy and living a life with these values to finally remove all the SansarDukh and reach the MokshSukh.

Compassionate and Enlightened Guru is bestowing upon us this True Path ( MARG ) to solidify our faith (Shraddha) in these values. This way Guru is establishing the correct direction for the journey of our soul. Sooner or later, if the direction is correct, then the disciple (currently a mundane soul ) will certainly reach the correct destination of Moksha. However, if the direction of soul’s journey is incorrect then, no matter how fast the speed of the travel may be, that mundane soul will unfortunately never reach the desired destination of Moksha. The Compassionate JinVaani thus provides correct direction to the mundane soul to reach the eternal blissful state of Moksha by solidifying the Shraddhan in these values.

Posted by: Atul Gandhi (aumarihant@gmail.com)

कक्षा दिनांक ९ दिसबंर २००८ (पृष्ठ ४७)

ज्ञानावरण एवं दर्शनावरणके क्षयोपशमसे होनेवाला दु:ख एवं उससे निवॄति (Continued..)

१) जीव के इन्द्रीयों की जानने की शक्ती सीमित हैं, इसलिए उनसे उसकी ईच्छा पुरी नहीं होती है । इसलिए मोह के निमित्तसे इन्द्रियोंको अपने-अपने विषय ग्रहण करने की
निरतंर ईच्छा होती रहती है । उससे आकुलित होकर दु:खी हो रहा है ।

२) उस ईच्छा से ऎसा दु:खी हो रहा है कि किसी एक विषय के ग्रहण की ईच्छा पुर्ती के लिए अपने मरण को भी नहीं देखता है । जैसे :
- हाथी को हथिनी के सपर्श की

- मछली को कांटेमॆं लगे मांस की

- भंवरे को कमल के फ़ूल की सुगन्ध की

- पतंगे को दीपक वर्ण देखने की

- हिरण को संगीत सुनने की

ईच्छा ईतनी प्रबल होती है कि तत्काल मृत्यु हो तबभी उसको नहीं छोडना चाहता ।

३) ईन ईन्द्रियों की पीडा से पीडीत रुप सर्व जीव निर्विचार होकर जैसे कोइ जीव दु:खी होकर पर्वत से गिर पडे वैसे ही ईन्द्रियों से पीडीत जीव विषयों में झलांग लगाते हैं ।

४) सभी प्रकार के कष्ट सहकर धन कमाते हैं, विषयॊं की पुर्ति के लिए उसे भी खो देते हैं ।

५) नरकादिक के कारण जो हींसादिक कार्य हैं, वो भी करता है ।

६) ईन्द्रिओंकी पीडा सही नहीं जाती, इसलिए अन्य विचार कुछ आता नहीं ।

७) जैसे खाज रोग से पीडीत हुआ पुरुष आसक्त होकर खुजाता है, पीडा न हो तो किसलिए खुजाए; उसी प्रकार ईन्द्रियरोगसे पीडित हुए ईन्द्रादिक आसक्त होकर विषय सेवन
करते हैं ।

८) ज्ञानावरण एवं दर्शनावरणके क्षयोपशमसे हुआ इन्द्रिय जनित ज्ञान है, वह मिथ्यादर्शनादिक (दर्शनमोहयनीय) के निमीत्त से ईच्छा सहीत होकर दु:ख का कारण है ।

अब ईन दु:खों को दुर करने का ऊपाय यह जीव क्या करता है:

१) ईन्द्रियोंसे विषयॊंका ग्रहण होनेपर मेरी ईच्छा पुर्ण होगी ऎसा जानकर प्रथम तो नानाप्रकारके भोजनादिकोंसे इन्द्रियोंको प्रबल करता है और ऎसा ही जानता है कि इन्द्रियों
प्रबल रहने से मेरे विषय ग्रहणकी शक्ती विशेष होती है । उसके लिए अनेक बाह्य कारण चाहिए उनको भी ईकट्टा करता है ।

२) ईन्द्रियां हैं वे विषय सन्मुख होने पर उनको ग्रहण करती हैं, इसलिए अनेक बाह्य उपायों द्वारा विषयों का तथा इन्द्रियों का संयोग मिलाता है । नाना प्रकार के
वस्त्रादिकका, भोजनादिकका, पुष्पादिकका, मंदिर-आभूषणादिकका तथा गान-वस्त्रादिकका संयोग मिलानेके अर्थ बहुत ही खेद खिन्न होता है ।