Wednesday, November 14, 2007

Gunasthaan (गुणस्थान)

गुणस्थान

व्याख्या

व्याख्या

1 मिथ्यात्व

प्रकार: एकान्त, विपरीत, विनय, संशय, अज्ञान

लक्षण= धर्म अच्छा नहीं लगता: प्रकार:

· वस्तुस्वभाव एवं आत्मा शुद्ध स्वभाव

· उत्तम क्षमादि धर्म

· रत्नत्रय

· दया

2 सासादन

पारिणामिक भाव =

· दर्शन मोह की अपेक्षा नही।

· अनन्तानुबन्धी कषायो मे से एक के आ जाने पर यह गुणस्थान होता है।


अविरत से गिरते हुए ये होता है।

इसमे अतत्वश्रद्धान अव्यक्त, तथा st गुणस्थान मे व्यक्त होता है।

3 मिश्र

क्षायोशमिक भाव =

· मिथ्यात्व प्रकृति के सर्वघाति स्पर्धको क उदयाभाव रूप क्षय

· मिश्र प्रकृति का उदय

· अनन्तानुबन्धी का उदय नहीं

मिश्र प्रकृति के उदय से मिश्ररूप परिणाम होते हैं।

इस गुणस्थान मे मरण नहीं होता।

इस गुणस्थान मे मरणान्तिक समुद्घात नहीं होता।

4 अविरत

उपशम, क्षयोपशम, क्षय

क्षायोशमिक (वेदक)=

· अनन्तानुबन्धी का अप्रशस्तोपशम अथवा विसंयोजन (अनन्तानुबन्धी का प्रशस्तोपशम नहीं होता)

· मिथ्याव, मिश्र प्रशस्त या अप्रशस्त उपशम या क्षयोन्मुखता(क्षय के सन्मुख) होने पर

· सम्यक्तव का उदय

· सम्यक्तव का वेदन करता है, इसलिये वेदक भी कहते हैं।

· दोष =

· . चल(चलायमान, चंचल),

· . मल(शंका),

· . अगाङ(सम्यक्त्व मे शिथिलता)

उपशम = प्रकृतियों का उपशम

क्षायिक = प्रकृतियों का क्षय

5 देशविरत

क्षायोशमिक भाव = चारित्रमोह की अपेक्षा

6 प्रमत्तविरत

क्षायोशमिक भाव = चारित्रमोह की अपेक्षा

संज़्वलन, नोकषाय के उदय से संयम मे मल उत्पन्न करने वाला प्रमाद भी होता है।

व्यक्त और अव्यक्त दोनो प्रकार से प्रमाद करता है।

रहने का उत्कृष्ट समय = अंतर्मुहूर्त

प्रमाद(१५) = स्त्रीकथा, भक्त कथा, राष्ट्र कथा, अवनिपाल कथा, कषाय, इन्द्रिय, निद्रा, प्रणय

7 अप्रमत्तविरत

क्षायोशमिक भाव = चारित्रमोह की अपेक्षा

अधःकरण : उपर समयवर्ती जीवो के परिणाम, नीचे समय वाले जीवो के समान होते है, और असमान भी होते हैं।

Total परिणाम = अनंख्यात लोकप्रमाण

अनुकृष्टी रचना इस गुणस्थान मे होती है।

8 अपूर्वकरण

उपशम श्रेणी

औपशमिक भाव=चारित्रमोह की २१ प्रकृति का उपशम

क्षायिक श्रेणी

क्षायिक भाव =चारित्रमोह की २१ प्रकृति का उपशम

अपूर्वकरण : उपर समवर्ती जीवो के परिणाम, नीचे समय वाले जीवों के नहीं होते।

9 अनिवृत्तिकरण

औपशमिक भाव=चारित्रमोह की २१ प्रकृति का उपशम

क्षायिक भाव =चारित्रमोह की २१ प्रकृति का उपशम

अनिवृत्तिकरण :

Time: अधःकरण > अपूर्वकरण >अनिवृत्तिकरण

परिणाम: अपूर्वकरण > अधःकरण >अनिवृत्तिकरण

No of समय = No of परिणाम

- हर समय का परिणाम निश्चित होता है।

- इस गुणस्थान मे पूर्वस्पर्धक से अपूर्वस्पर्धक, बादरकृष्टी, सूक्ष्मकृष्टी की रचना होती हैं, जिनका उदय १०वें गुणस्थान मे होता है।

- अनुभाग : पूर्वस्पर्धक > अपूर्वस्पर्धक > बादरकृष्टी > सूक्ष्मकृष्टी

10 सूक्ष्मसाम्पराय

औपशमिक भाव=चारित्रमोह की २१ प्रकृति का उपशम

क्षायिक भाव =चारित्रमोह की २१ प्रकृति का उपशम

-सूक्ष्म राग = लोभ कषाय से युक्त है।

11 उपशान्त मोह

औपशमिक भाव=चारित्रमोह की समस्त प्रकृति का उपशम

NA

12 क्षीण मोह

NA

क्षायिक भाव =चारित्रमोह की समस्त प्रकृति का उपशम

13 संयोग केवली

14 अयोग केवली

१८००० शील के भेदो के स्वामी हैं =

योग, करण, संज्ञा, इन्द्री, १० पृथ्वीकायादि जीव, १० धर्म: ****१०*१० = १८०००

गुणश्रेणी निर्जरा: (सातिशय मिथ्यादृष्टी = करण लब्धी में अपूर्वकरण परिणाम)

मिथ्यात्व दशा < सातिशय मिथ्यादृष्टी < गुणस्थान < गुणस्थान < गुणस्थान < अनंतानुबन्धी का विसंयोजन करने वाला <दर्शनमोह क्षय करने वाला < कषाय उपशम करने वाला करण में < ११ गुणस्थान < कषाय क्षय करने वाला करण में < १२ गुणस्थान < समुद्घात रहित केवली < समुद्घात सहित केवली

(उपर्युक्त मे असंख्यात गुणा निर्जरा बड्ती चली जाती है।)

निर्जरा का समय संख्यात गुणा घटता चला जाता है।

Monday, October 29, 2007

कर्मण्यवाधिकार्स्तु मा फ़लेषु कदाचन

One should keep doing deeds without the expectations of fruits.

The above statement is true from some perspective. Lets see both the perspectives:

1. One will do deeds with the expectations of fruits: Definitely yes, one becomes a monk, in order to get moksha.

2. One will do deeds without the expectations of fruits: Sometimes this is true. when one does tapa, and out fluxes his karma- he still keep getting sufferings. For example: ParshwaNaath Bhagwaan did some much tapasya in his last births, but got some many sufferings from Kamath. In such case, someone may lose his patience and leave the right path to Moksha. In such case, one should not expect his deeds to necessarily show up good fruits in short term. He may have many sifferings in between because of his previous bad karma, which he does not know- how many they are in store.

So the conclusion is, on the path to Moksha, if one is not getting success in getting peace-he should keep patience- should not stumble in between if sufferings because of past karmas come in the way.

Monday, October 15, 2007

Sensory knowledge limitations

Sensory knowledge is limited and not able to contain many aspects of truth:

1. It can not see soul, and therefore not able to see how the soul entered a body, and how it went out of body after death.

2. Since time span for observation is less, since almost all memory vanishes after death most of the time, one is not able to relate how past deeds affected his future (karma theory)
Examples:
a) One remains engaged in sensual pleasures, because not able to see its bad consequences.
b) One does a wrong thing, because not able to see its bad consequences.

3. Karma particles, one can not see with sensory knowledge

4. one can not see the purest form of soul- God

5. one can not see the cycle of birth and death clearly with sensory knowledge.


The usual wrong conclusions by wrong sensory knowledge:
  1. Sensual pleasure is the best thing to have.
  2. Getting fame gives me happiness. I should make efforts for being famous.
  3. This goddess fulfilled my friend's wish, so I will also pray to this goddess.
  4. He is my enemy, and therefore I should take revenge (though it was because of his past bad karma)
  5. He did so good to me, and therefore I will devote my whole life for him(though it was because of his past good karma)

Friday, October 12, 2007

Poems

सहजानन्द वर्णी जी

सहज चिन्तन, सहज परिक्षा, करे सहज आनन्द,
सहज ध्यान, सहज सुख, ऐसे सहजानन्द।

न्याय ज्ञान, अनुयोग ज्ञान, अरू संस्कृत व्याकरण,
ऐसे ज्ञान का तीर चलाकर, करे राग द्वेष दमन।

मैं अभागा मैं अज्ञानी, कहां मिले गुरु चरण,
हर्षित हुआ गुरु पाकर, परोक्ष ही हुए दर्शन।

आत्म ज्ञान की कला, जो सबमें करे आनन्द,
ऐसी कला को समझाने वाले, महान सहजानद।

आचार्य गुरू उपदेश दे, शब्द पङे गम्भीर,
मंथन कर सरल करी, ऐसे सहजानन्द वीर।

भव भव दुःख पाकर, दुःख मार्ग ही अपनाऊं,
सुःख मार्ग लेने, अब तुम चरण मे चित्त लाऊं।

==========================
शरीर

परमाणु से परमाणु मिले, हुआ शरीर निर्माण,
इसमें मैं अहं बुद्धि धरू, मिटे न भव बंधान।

========================
कर्मकाण्ड जी, नेमिचन्द्राचार्य जी:

अज्ञान खण्डन, ज्ञान मण्डन, असत्य नाशक, सत्य प्रकाशक।
अहित विमुखाय, हित दर्शाय, मुनिवर नेमि, तोङे भव फ़ेरि॥

आत्मा एक, कर्म अनेक, स्वभाव एक, विभाव अनेक।
समझना जटिल, मिथ्यामति कुटिल, रहस्य प्रकटाय, कर्मकाण्ड सिरनाय।।

कूआं एक, पिपासु अनेक, प्यासे आयें, प्यास बुझावें।
कर्मकाण्ड एक, श्रोता अनेक, विभावी आवें, विभाव मिटावें॥

ज्ञान पकटाय, समता दिलाय, बन्धन तुङाय, स्वाश्रय दिलाय।
आनन्द प्रकटाय, विकास कराय, शरण मे आउं, मुक्ति पाउं॥

==========================

Dream for Kevalgyaan:

A little boy,
who holds a kite,
in a sunny optimistic day,
with an optimism which his father has filled him with,
that there is world beyond the clouds,
there is a sky, infinite,
and you can reach to it,
by flying high
with your kite,
and ambition.

Similarly,
I hold some knowledge,
which had been given to me by the Lord,
and He says there is a world,
with infinite knowledge,
and bliss,
and constant-ness,
~dream high~
~reach to it~
and I am unaware of the path,
about - how to fly the kite?
- how to reach to it?
Still, I am want the dream to become real
someday.
somehow.

The boy,
tries hard,
pulls the rope- flies the kite,
it falls onto his face.
Dejected, he cries.
The father comes, and says-
"this is how you learn"
The boys, adds some patience
to his rope,
and right direction to the kite,
and start trying to reach to the sky,
which in infinite,
never ending, blissful,
and something which he does not know completely about.

======

यह प्रकाश कहां से आ रहा है।
कुछ सत्य सा भासित होता है।

इस धुंधले से परिवेश में
किस दिशा में जाऊं कि प्रकाश बढ़े।

ये मेरे ज्ञान का बल मेरे को खींच के
कहें तो ले-ले जाता है।

सत्यार्थ या असत्यार्थ, स्पष्ट पता नहीं पङ पाता है।

मैं भ्रमण कर रहा उस क्षण के इन्तजार में,
जब पूर्ण सत्य का भान हो।

मगर ये मेरा स्थूल ज्ञान,
सत्यार्थ प्रकाशित नहीं कर पाता है।

Sunday, October 7, 2007

Alochana

प्रतिक्रमण के steps:
१) भगवान से प्रार्थना कर अपने दोषो को कहे
२) निम्न बातो क प्रतिक्रमण करे: ५ पाप, विषय, कषाय, मिथ्यात्व, अन्याय, अनीति, अभक्ष, समिति, १०८ आस्रव
  1. पांच पाप:
    1. हिंसा: १,२,३,४, ५(संज्ञी, असंज्ञी) इन्द्रियों की हिंसा
      1. स्थावर:
        1. पृथ्वी खोदी, महल बनाये
        2. जल को गलाया
        3. वायु को पंखे आदि से चलाया
        4. वनस्पति कि विराधना करी, उसे आनन्द से खाया
        5. बिना देखे अग्नि जलाई, उसमे जो जीव आये, वो परलोक सिधारे
      2. त्रस:
        1. झाङू से चिंटी कि विरधना करी
        2. जल की जिवाणी करने मे त्रस जीवो क घात किया
        3. मल को विसर्जन मे कृमि एत्यादि कि हत्या करी
        4. कपङे धोने मे जीव हिंसा
        5. अन्नदिक शोद्य करने मे जीव हिंसा
        6. द्रव्य कमाने मे बहु हिंसा करी
    2. झूठ:
    3. चोरी
    4. परिग्रह:
    5. कुशील: परस्त्री की और देखा
  2. १०८ आस्रव:
    1. समरंभ, समारंभ, आरंभ
    2. मन, वचन, काय
    3. कृत, कारित, मोदन
    4. क्रोध, मान, माया, लोभ
  3. मिथ्यात्व:
    1. विपरीत, एकान्त, विनय, संशय, अज्ञान
    2. कुगुरू की सेवा
    3. अदया करी
    4. उप्रयुक्त से चार गती मे घूमा
  4. विषय सेवन:
    1. स्पर्श:
    2. रसना
    3. घ्राण: गीत, सन्गीत मे रूची
    4. चक्षु
    5. कान
  5. अन्याय, अनीति, अभक्ष:
    1. न्याय
    2. अनीति
    3. अभक्ष:
      1. पांच उदुम्बर, मांस, मधु, मद्य,
      2. २२ अभक्ष,
      3. रात्री भोजन
  6. कषाय (२५):
    1. क्रोध, मान, माया, लोभ: अनन्तानुबन्धी, प्रत्याख्यान, अप्रत्याख्यान, संज्वलन
    2. हास्य, अरति, रति, शोक, भय, जुगुप्सा, स्त्रीवेद, पुरुषवेद, नपुंसकवेद
  7. निद्रा, जागना:
    1. निद्रा के समय स्वपन मे कषायो से दोष
    2. जागते हुए विषयो से दोष
  8. समिति:
    1. अहार,
    2. विहार,
    3. निहार
    4. बिना देखे वस्तु उठाई
    5. बिना शोधी वस्तु खाई
reference: आलोचना पाठ

Monday, July 30, 2007

Shudha, Shubha, Ashubha (Part 2)

The world is made up of its components in such a way, that its knowledge itself causes Veetragta. There is nothing in the world, which can cause attachments, if we know all views of all objects in the world.

In other words, when a person realizes that there is nothing good or bad for him in the world, his attachments cease to exist from his 'belief', and also from his conduct to some extent.

Every jeev wants sukha and tries various ways to achieve it, according to his right or wrong knowledge.

Ashubha Bhaava:
When a person has narrow perspective, he can only see his gains coming from wrong ways, according to his wrong knowledge and that causes ashubha bhaav.

Shubha Bhava:
When a person has a broad perspective, and understands that there is nothing good or bad for him, then his attachments are limited to the attachments which really gives him Sukha. His attachments are:
  1. attachment towards complete sukha (sidha state)
  2. Daya for other Jeeva- because such kind of attachment purifies his heart from Hinsa bhaav. And when he thinks good for other, god things happen for him too (karma dynamics applies here)
  3. Namrata: He does not do for ego- For people above him, he has bhakti. And for people below him he has karuna, and wants them to uplift to high level of sukha.
    1. When he has bhakti bhaav for uplifted souls, it helps him proceeds towards them.
    2. When he has karuna for dukhi souls to uplift, it helps him proceed towards upliftment.
    3. When he has Maan kashaya, it takes him down to dukhi state.
  4. Saralta: He does not try to cheat anybody. If he cheats someone else, he gets cheated and it gives him dukha. When he is straightfoward, he does not get cheated too.
  5. Santosh: He does not want worldly things, because they do not give him sukha. More possessions gives dukha.
  6. etc
Shudha:
This shravak, at high stages- gets rids of above shubh bhaava, and remains in his shudha bhaav.

Logic (tark) - how to apply

How to apply logic:

These are some practical rules which I think should be followed:

- After applying logic one reaches to conclusion
- then he should talk to his mates to see if his conclusion is right or there are some mistakes in arguments.
- the logic should not be refuted by the people who support it and the people who don't
- the conclusion should be consistent with what we already know for sure.

Now, one should be open to discuss his conclusion with others and ready to see if there are any improvements which can be done.

An egoist person do not want to discuss with others, because if somebody refutes, then his ego hurts. Therefore only people with mild ego can do productive discussions.

Sunday, July 29, 2007

Samyakdarshan ke 8 anga

The overview of 8 anga is at:
http://www.jainpushp.org/munishriji/ss-3-samyagsarshan.htm

What is Nishchaya Anga, and what is vyavhaar:

  1. which is part of Nishcaya Mokshamarga is called Nishchaya Anga.
  2. which is part of Vyavhaar Mokshamarga is called Vyavhaara anga.


Anga

Vyavhaar:

Nishchaya:

NihShankit:

No doubt in Jindharma

- no doubt in Arihant bhagwaan

- no doubt in the path of liberation told to us.

Even after getting upsarga etc, not leaving the 3 jewels(right belief, knowledge, conduct).

Example: After getting upsarga, saint may start thinking that he is doing dharma to get Sukha, but he is getting only dukha.

While, the truth is he is getting dukha because of his old karma, and not because of the path to liberation.

Nihkangshit:

- No wordly desire in return of dharma

- Not getting deviated from dharma if worldy attractions comes on the way.

Example: What would a shravak do if he is offered a fat salary in return of playing wrong tricks in company to increase its business.

While doing sadhna, do not get deviated if sources of sensory pleasures becomes available.

Nirvichiktsa:

No glani when looking at the disease etc of saints.

- remain in shudha bhaav.

Amudhadrsithi:

do not start following another false religion after seeing some astonishing chamatkars

do not consider Raag, etc and women, son to be yours, and remain in shudha bhaav.

Upguhan:

hiding the bad qualities of a sadhak

by doing dhyan, hiding Mithyatva, Raag etc

Sthitikaran

When a fellow sadhak deviates from his path, then effort done to reinstate him back in dharma

For shubha bhaava:

Reinstated yourself in shubha bhaav, when gets deviated by the fruits of karma.

Examples: When gets indulges in sensual pleasure, resintate yourself in shubha bhaava by Alochana etc.

When gets indulged in kashaya, reinstate yourself in subha bhaava by Alochana etc.

For shudha bhaav:

Reinstate yourself in shudha bhaav, when gets deviated from it by the fruits of karma

Vatsalya

Have sneha in dharmatma – muni, aryika, shravak, shravika

Ruchi (sneha) in joy created by veetrag bhaav

Prabhavna

Doing prabhavana by daan, pooja, tapasya etc

By shudha bhaav, destroying attachments



Anga

What if I do not adopt the anga?

NihShankit:

If one does not adopt, the possibilities may be:

  1. Confusion
  2. Haziness
  3. Thinks of something else as right.

Nihkangshit:

Discussion: What is the harm in doing dharma with desire of worldy thing?

· Causes such kind of Punya which will finally gives kugati

Example: Mahavir swami’s jeeva’s Nidan, Raavan dharma for bahurupni Vidya.

Disadvantages:

If one does not have Nihkangshit anga, he will be deviated to sensual pleasure when gets a chance, and loose the path to liberation.

Nirvichiktsa:


Amudhadrsithi:

Would get deviated easily.

Upguhan:


Sthitikaran


Vatsalya


Prabhavna

One of the following conditions may exist:

  1. Because if others also learn religion, then he would have no importance: This means he is doing dharma just to satisfy ego, and not attain Veetragta. This is a narrow perspective, and would lead to bad gati.
  2. Because he does not care: This happens when one does not have compassion for others, and the heart is rigid. At higher stages, when tide of veetragta, then a Saadhak

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