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

Friday, July 20, 2007

Desires

Question: When we want to get something, and when we get it we feel satisfied. But that stays for just couple of seconds, and then the satisfaction just goes away. If the thing remain with us, the satisfaction should also remain. Why it does not happen that way?

Answer: When we get some thing we want, our desires lower down which makes us feel better. However the fruits of Kashaya karma keep coming, and because of no purushath of soul, he keeps having desire of some object or the other.

And just for the momentary satisfaction, he keeps running for collecting things he want. Though he does not realize that it is just momentary. When he gets it, only then he feels better- afterwards he is indifferent to it, and he looks for other things for satisfaction.

Because of not able to realize the above fact he keeps running for things- while the way to get satisfaction is to vanish all the desires.

Tuesday, July 17, 2007

Yoga- analysis

Yoga = aatme ke pradesho me halan chalan (physical vibrations in soul)

Here Yoga does not mean the yogasan which Ramdev teaches, but here it means the physical vibrations in soul which are instrumental in converting Karman Vargana in karma.

The question is what kind of vibrations are these: The scriptures use the following terminology for vibrations:
  1. Halan-chalan
  2. Sankoch-vistaar
  3. Paribhraman
(The analysis below is mine, and may be wrong.)

It seems sankoch-vistaar is contraction-expansion. And if we see the body we have many contraction and expansion taking place:
  1. Lungs contract and expand
  2. Heart contract and expand
  3. Intestines contract and expand
  4. Blood vessels contract and expand as blood flows through them.
  5. Bones also has vessels and has contraction and expandion
  6. etc
What contraction-expansion leads to?
Lets take an example of traditional bi-cycle tube air pump. A person attached the tube of pump to tube of cycle. And he contracts and expands the pump, and this process sucks in the air from outside and pumps it into the tube of cycle. So here contract and expansion process is instrumental in moving air atoms from outside to inside.
Similarly, our lungs takes oxygen from outside and pumps them inside the body. And in other physical processes in our body similar things happen.
With these vibrations of body parts, soul also have vibrations(expansion-contraction). And these vibrations associated karma particles with it.

If soul is doing good emotions, good karma gets associated. If soul is doing bad emotions, bad karma gets associated.

How karma stays with soul:
It seems karma does stay stationary with soul- they must be in some kind of physical motion with soul. Some kind of vibration. If karma had to stay stationary- it would always remain stationary and will never come out. However if it does not statinary- it has to do some kind of vibration, and vibration has some kind of frequency associated with it. And the frequency keeps changing over time, and when it reaches a threshold, the karma dissociated from soul, and gives results.

So it seems karma has to stay in some kind of vibrations with soul.

How many kind of Yoga are there?
According to body there are yoga. These are the kind of yoga:
  1. Karman Yoga
  2. Audarik Ypoga
  3. Mishra Yoga (Karman and Audarik Yoga)
  4. Vakriyik Yoga
  5. etc..
Karman Yoga: Yoga in soul, which happens because of karman body
Audarik Yoga: Yoga in soul, which happens because of Audarik body
Mishra Yoga(Karman and Audarik Yoga): Yoga in soul, which happens because of Audarik body and Karman Yoga

It is interesting to note that in vigrah gati, the soul only has Karman Yoga, because he only has karmic body in vigraha gati. While when a soul has Audarik body, it has audarik yoga- even though it has both karmik and audarik body. So it seems all the vibration is happening because of audarik body and not because of karmik body.

However if we see the duration before the soul gets paryapti, there is Mishra Yoga- that means the vibrations are happening because of both audarik and karmic body. Here if we note- before the soul entered the new body it was on karmik yoga, and after paryapti it was on audarik yoga- so while it is aparyapta it seems this is the transition phase where both bodies are contributing to yoga.

मैं किसी को छूता ही नहीं

वास्तविक जगत और जो जगत हमें दिखाई देता है उसमें अन्तर है। जो हमें दिखता है, वो इन्द्रिय से दिखता है और इन्द्रियों की अपनी सीमितता है। और जो ...