Samyak Darshan

Dear Shri Arjun Jain,

Let soul secure Samyakthva.

‘Vathu Sahaavo Dhammo’ – Veer Vaani - 'Nature of substance is Dharma'.

Ask thou, thou shall be given; knock thou and thou shall be heard.

‘Know thyself and be thyself’ – Achaarya Shri Kund Kund Dev.

Sub: Nature of self
Ref:Thursday, April 1, 2010, 2:25 PM

Brave and benevolent you are to have raised such thought proving and constantly questioning oneself.
Let us attempt to examine and analyze your statements:

Yours:
Quote: So, I sometimes humbly ponder what it would be like to be liberated (to be a siddha). (unquote)

Reply: Adhyathmic approach tells us that the Siddha state - paryaaya - of soul is enjoying uninterrupted knowledge based bliss as that one has nothing to do with any other substance than itself as it has direct and complete knowledge of His own self and that of this universe depicted in His Knowledge. Therefore, anaukulatha – complete absence of anxiety – is the condition (ananth sukh) of Siddha paryaaya of that deified soul.



Quote: I understand, that due to the nature of my current
state, I cant even be close. I think that maybe, it is similar to when
one tries to perceive something with higher spacial dimensions,
sitting on a low dimensional manifold (eg trying to feel/see/know a 4D cube in this 3D world). I have read that the nature of self is only to 'see' and 'know', anything and everything. The nature of self is to be 'veetraag', to be above any attachment or aversion. Thus, knowing, seeing everything, yet completely full in just oneself. (unquote)

Reply:
Your understanding of soul is right to the extent that its capability with its contents is only ‘knowing and seeing’ -gynaatha dhrishta’.

Right you are again that there is no impediment to ‘know and see’ to any soul from the nischaya point of view. But due to beginning less ignorance delusion rules the day in the mundane life, barring Arihant Parmeshtin, causing wrong understanding of itself and faith on it drives it to misconduct which results in cycle of birth and death.

Secondly and more importantly, please desist from learning passionless Jina Dharm thro’ modern science as it has lots of limitations and very basically its axioms are based on ‘everything remaining constant’ which is untenable by any stretch of imagination or much less of logic.

Yours:
What else? What about time (kaal)?. Since the jeev is pure, kaal(time) does not effect it, and probably ceases to exist, atleast in some sense?


Reply:
There is nothing left for Siddha soul to have any sort of connection with universe and has zeroed his connections with it, excepting it stays in Siddhalaya, top most part of lokaakas.

On time:
‘Kaal’ is one of the pure substances and is passive (udhaseen) in its existence so when any other substance viz., soul or matter undergoes natural paryaayas, it is helpful.

Secondly, kaal is one of the six substances that constitute this universe and so its non-existence is the negation of universe itself and it is not the reality.

It does function as instrumental cause for assessing or knowing the changes that takes place in all the substances including Siddha soul or else how would one know and believe that Siddha soul is enjoying its bliss every samaya.


I would like to start with the disclaimer that what I write bellow are
just my random thoughts, and I thought of sending it to the list as
sometimes discussing things with like minded people (or even just
saying/writing it) offers clarity. Also, I deeply believe in the
teachings of the Jinas, and if I have misunderstood something, kindly
correct me, I would be grateful.

So, I sometimes humbly ponder what it would be like to be liberated
(to be a siddha). I understand, that due to the nature of my current
state, I cant even be close. I think that maybe, it is similar to when
one tries to perceive something with higher spacial dimensions,
sitting on a low dimensional manifold (eg trying to feel/see/know a 4D
cube in this 3D world). I have read that the nature of self is only to
'see' and 'know', anything and everything. The nature of self is to be
'veetraag', to be above any attachment or aversion. Thus, knowing,
seeing everything, yet completely full in just oneself.

What else? What about time (kaal)?. Since the jeev is pure, kaal(time)
does not effect it, and probably ceases to exist, atleast in some
sense?


Basically karma accordance with Passionless Jina Dharma are 01) Bhaava Karma – unnatural feelings of soul due to beginning less ignorance manifesting delusion, 02) Nokarma – dead inert body making molecules, 03) Dhravya karma – various karmic molecules that form the eight kinds of karmic dust and its sub-sects.

Understood that the presentation speaks about bhaava karma and dhravya karma.

Passionless Jina Dharma is essentially based on nature of substance and the nature of karma be it bhaava or dhravya it is alien to soul. Bhaava and dhravya karma both are complementary to each other and bhaava karma is the root cause for the cyclical flow of dhravya karma.

More importantly it cannot be overlooked that dhravya karma is inert and dead matter and has no capacity to understand any thing that happens in it or to soul. Therefore, to give such an importance and making it an unassailable or invincible one is defeating the very essence of soul and submitting to dead matter.

Delusion – moha – is the mother of ‘likes and dislikes’ – raaga dhvesha – which in turn manifests greed, deceit and anger and pride respectively in soul. Therefore, once soul believes rightly the true knowledge of self - soul – and conducts so, moha will run away from soul and only negligence and carelessness – pramaadha – has to be taken care of.

All that one has to know is that the cause for the cycle of birth and death is only delusion born out of beginning less ignorance of Self – Soul – and so determine thro’ discriminatory knowledge – bedh vygynaan – that soul and body are entirely two different substances and start function as soul i.e., be ‘knower and seer’ – gynaayk bhaava.

Conclusion: By one going thro’ the above mentioned presentation there is every chance for one to become diffident or timid and on the other hand if Passionless Jina Dharma – vitraag Jina Dharma – is followed rightly, karma of all sorts will have to vacate itself with out any noise.


Before attempting to understand your requirement, it is sincerely believed that ‘self before service’ (not service before self) is the gospel of Jinendra Bhaghavan or else He would not have ventured to immerse himself in what He has believed as right and conducted so to manifest His magnificent quality infinite knowledge – ananth gynaan – etc., and culminating his journey of birth and death to Silddhalaya.

‘Preach not before practice’ is the axiom of all the Upadhyaaya Parameshtins of the past. ‘Charity starts at home’ and hence let the individual equip oneself with the true knowledge and belief of the self and conduct so. Such a person will be the roll model for all the aspirants and all the Pancha Parameshtins are roll models.

Yours: Do you know any web link, which I can refer on the presentation, which answer point you have raised.

Reply: your point is well understood that there should be some basis for placement of such a view.

Firstly, soul and body are two different, independent and self subsisting substances – (Shri Pravachanasaar – gyneeya adikaar -object chapter and also Shri Panchasthikaaya – chapter 2 &3)
Soul being conscious and non-physical substance cannot act on matter – pudgal – an inert dead physical and non-conscious substance and vice se versa, any doubt. From the beginning less time and for all the times to come soul (non-physical) cannot touch the paryaayas of matter and equally matter (physical) cannot touch the paryaaya of soul.

Therefore, karma acting on soul is worldly expression and has no truth and on the other hand soul due to its ignorance born delusion – moha – develops ‘likes and dislikes’ on anything and every thing, which in turn manifests all kinds and grades of passions which is the cause for the journey of birth and death.

Inshort karma cannot do anything to soul but soul alone is the culprit to cause damage to itself.

Yours:
My goal of presentation was to make simple, short and raise curiosity which can lead to more reading.

Reply: presentation is for the one to understand and if mistakes are pointed out by learned the one improves to further in the path of liberation. Secondly, one to think of others is good provided one is fully equipped to preach. The ‘Youtube’ rendition is vyavahaaric and the nischaya point of view is absent and in the absence of nischaya view, the vyavahaaric view has no locus standi or independent existence.

That apart, there should be a goal for one and then its path to follow and if there is no goal where is the need for path? Goal is nischaya and path is vyavahaar.

Therefore, one has to think twice before inking it to present, especially ‘Youtube’. Language expertise and philosophical scholarship are must to translate and more so in the case of Prakrit, Sanskrit sacred works.

Native languages viz., Hindi, Gujarati, Tamil, Kannada, Telugu and Malayalam etc., are born in this land and has root in all the languages of the past and Hindi is very much a tool for learning and practicing.

Attempt made to present the best known and it is likely that it may be falling short of one’s expectation and information. It is earnest and sincere request to bring out the defects and insufficiencies thereby help understanding better.


Not a doctor or vaid to prescribe or speak about a any medicine.

On Insulin:
Yet insulin is an injection invented after testing it on various living beings and then came to commercial production and sales. This is so to say a product, no doubt, to relieve from the ailment of diabetics but it is himsac.

A householder suffering from such an ailment in body is the cause of dhravya asatha vedhaniya karma which again is the resultant effect of vibhaava feelings manifested earlier by the soul. So it is imperative to guard against such feelings so that at least in future such problems of health do not recur. Having engineered to carry such unnatural feelings earlier which can / is very well avoidable; one is repaying it by suffering now. How to avoid situations which incites one’s feelings? By remaining as much as possible as merely a knower and seer, such unnatural feelings will die down slowly and will not sprout at all if Samyakthva sprouts in one.

Well, disease is something which cannot be completely avoided or eliminated as long as one is involved or immersed in worldly affairs, essentially psychically.

Suggestion is to go in for remedies which are less himsac and herbal in character. The one suggested in the forwarded mail is worth testing and get satisfied for continuation.




Vathu Sahaavo Dhammo’ – Veer Vaani - 'Nature of substance is Dharma'.

Ask thou, thou shall be given; knock thou and thou shall be heard.

‘Know thyself and be thyself’ – Achaarya Shri Kund Kund Dev.

Sub: ‘To Establish Myself in the Self’
Ref: Thursday, April 22, 2010, 4:52 AM

Your esteemed question:
Quote: All is happening in nature.Be establish in the Self. If I am establish in the Self already,then what is the meaning of instruction to establish yourself in the Self in Gita.

Always answered, your acceptance of body as Self is main hazard.

Please discuss to analyse critical control point with sadhakas.I am
finding difficulty to realise separation of body & Self. My point is as follows.

How I establish myself in the Self.(unquote)
Question indeed an age old one but yet it is as new as the fragrance of rose as the self – soul – is yet to know who it is; what it is made up of; what its capability is. If this riddle is unfolded one is on the way to be in oneself or an answer to your esteemed question.

Analysis:
Soul is no less a substance which is bundle of never exhausting qualities and their expressions. Of the infinite qualities it is, gynaan – knowledge – quality is the one that makes it supreme among its own other qualities besides other substances that constitutes this universe. Its magnificent and unique capability is ‘knowing and seeing’. This is very in short explanation of Self – Soul.

01) ‘All is happening in nature.’ Very right you are but do you believe it so as you believe that fire will scorch finger if put in it. Reply is certainly not as it is merely news item just like many found in daily news paper, any doubt.
02) ‘Be establish in the Self.’ All substances are in their nature or else the substance will not be there. To be in swabhaava – nature – is the dharma of substances. Can you please inform any one substance which is not it its nature? Hence all substances including Self – Soul – is established, rather very well established in itself.
03) ‘If I am establish in the Self already, then what is the meaning of instruction to establish yourself in the Self in Gita.’ What is stated is the truth and how much of it is grasped by you. Neither one has the ‘know how’ of Self – Soul – nor has that one attempted sincerely to know, just like the tea time talk it is given the cursory disposal or forgotten even before one retires from the tea time. Precisely, Self – Soul - if not established in itself, and then where else it is established.
What is meant by ‘to establish’? it is nothing else than being expressing one’s own capabilities i.e., to remain as ‘knower and seer’ as knowing and seeing is it’s innate and inalienable capability from the beginning less time and shall be so for all the times to come. For instance mango fruit be it unripe or ripe there is always one color viz., green color, red color, yellow color and black color, it is not? That means the color quality is continuously expressing in one color or the other. So, mango being inert dead matter, it is never without any color at all as color is one the special and inseparable qualities of matter. This is / will not / never be found in Self – Soul, any doubt?
Therefore, start believing the true knowledge of Self – Soul and it is only said as establishing one in Self – Soul which belief will tend Self – Soul – to be in its true nature i.e., ever lasting bliss.
04) ‘Always answered, your acceptance of body as Self is main hazard.’ Two independent and self subsisting substances are housed in one and the same place as milk and water are. This togetherness is due to the ageless ignorance born delusion of the Self – Soul – being identified with body or Self – Soul – and body as one. Milk and water can be separated when heated water gets out as steam and milk is pure. So once the belief in the wrong belief of the wrong knowledge of Self – Soul – is evacuated then the true knowledge based belief on Self – Soul - manifests and spreads the fragrance of ever lasting bliss in it. Wrong belief on wrong knowledge of Self – Soul – and resultant conduct is the hazard here.

Conclusion:
Remain as merely a knower and seer as knowing and seeing of Self – Soul – is innate and inalienable and ceaseless expression of Self – Soul, any doubt. So under any circumstances that appears in the knowing and seeing of one, if that one remains as merely a knower and seer, than one is established in one and that brings out one other quality of Self – Soul – lasting bliss – Sath chit anandam.
On the process of ‘knowing and seeing’ if doubts exists, please come up.

Your esteemed question has been one of the topics as rightly said engaging many around the world. Is it that there is no answer to this haunting question? Passionless Jina Dharma is the only way to attain or to put it rightly to manifest it – peace - from within oneself.

Self – Soul – is peace and peace is Self – Soul. Sat chit anand is the short and sweet form of definition of Self – Soul. Sat means permanence of Self - Soul; chit means knowledge of Self – Soul; and anand is the inalienable quality of Self – Soul. In short if one knows for certain that Self – Soul – is permanent and then what else would be the result but simple and pure bliss – ever lasting bliss or ever lasting peace.

What is peace or bliss?

It is ‘niraukulatha’ – absence of anxiety is bliss or peace to explain it with the known information.

In other words, the knowledge and the belief of Self – Soul – either one has it not or has it wrongly. So that is the mistake or blunder of Self – Soul.

With the brief information let your statement be analyzed:
Let soul secure Samyakthva.

Sub: On Mind and its function - wishing to control
Ref: Article by Shri T N Sethumadavan presented in the month of April 2010

Before going into the various aspects to control this instrument, will it not be fair to know what is mind and how does it function rather than working hard to control it whether at all it is really uncontrollable etc.
Mind: it is also one of the dead inert material sensory organs but not perceivable by naked eye unlike ear, nose etc. It is by the side of the heart like a lotus flower with 8 petals. Acceptance or other wise is one’s choice.
It is like a tuner of TV or Radio to connect the flow of information from any one of the sensory organs viz., body, ear, nose, tongue and eyses. Direction comes from Soul as per its interest – ‘ruchi’. In the absence of soul mind is as dead as other sensory organs. The flow of information thro’ sensory organs are ceaseless. Bodied soul can avail the services of any one of the sensory organs at a time. Mind is named as ‘anindiriya’.

Control or restrain on it: Mind would become defunct once the soul’s natural functioning is complete.
What is natural function of soul?

It is being ‘knower and seer’ – gynaatha dhrishta.
Such exercise is ceaselessly functioning in soul but due to beginning less ignorance born delusion, Self – Soul – identifies itself with either body or both. Such a mistaken or wrong understanding, it tends to manifest likes and dislikes towards the objects that appear it its knowledge – gynaan.
Once Self - Soul – recognizes that it is conscious and non-physical absolutely complete and self subsisting substance and believes it so, then all its attention or imaginary attachments with the outside persons and things slowly vanishes and hence likes and dislikes also go away with it. Absence of likes and dislikes to persons and things evacuates passions viz., anger, deceit, pride and greed which feelings when absent, the causes that elongate the cycle of birth and death and its attendant suffering is also absent. This status of Self – Soul - manifests complete peace in soul and in turn mind or mind will have no work.

Conclusion:
Knowing and seeing is a very natural function of all the souls and so when it remains as merely a knower and seer it has no anxiety and absence of anxiety – niraukulatha – is peace / bliss / infinite happiness.

To be knower and seer or not is one’s choice and consequences are also one’s choice.


Sub: Karma and modern science
Ref: Tuesday, May 18, 2010, 2:31 AM

Serious and sincere attempt has been made to present a case of karmic dust as analyzed by modern science.

Quite a lot of information, the presentation carries, on the physical substances viz., pudgal be it genes or cells or even karmic dust. All of them are inert dead matter participles and they cannot and do not know what they are and what they are capable of, any doubt.

Substantial cause for the beginning less journey of birth and death of Self – Soul – is Self – Soul alone and it cannot be ascribed to material karmic dust. Karmic dust called as dhravya karma as per Passionless Jina Dharma is co-housed with Self – Soul – from beginning less time. Therefore, the vibrations – parispanda - that take place in Self – Soul – when it is clumsy it provides favorable conditions for the dhravya karmic molecules to attach itself with the karmic body which is co-housed with Self – Soul.

The movement of karmic dust (substantial cause) is entirely by the karmic dust alone and Self’s – Soul’s clumsy vibrations are its own wrong thinking (instrumental cause – nimitta kaarana) for the movement of karmic dust into karmic body.

Hence the clumsy vibrations in the Self – Soul – is due to ignorance born delusion and consequent manifestation of likes and dislikes for substances that are around. Passions viz., greed and deceit sprout if ‘likes’ manifest and anger and pride sprout if ‘dislikes’ manifest.

Self – Soul – why it develops clumsy vibrations as against symmetrical vibrations (kriyaavathi sakthi). This is natural when it is only ‘knower and seer’ – (gynaayak bhaava). Because it trespasses it limitation of being knower and seer and develops likes and dislikes when its knowing and seeing goes beyond and gives attention to anyone thing seen in its knowledge.

Knowledge of the Self – Soul – is either absent or wrong i.e., absent means it is disinterested and wrong means it identifies with body or it believes as body and Self – Soul (both).

Well with the short note, let us analyze the following information given as appendix:
Quote: Anger spoils good relations, pride destroys humility, and deceit is detrimental to friendship, while greed destroys everything. (unquote)

Anger and pride: each of them or both show themselves when one manifests dislike to any object or person.

Greed and deceit: each of them or both show themselves when one manifests like to any object or person.

Furthermore, these are towards other persons who suffer due to passions spurned at by the Self – Soul.


Now the point is that the Self – Soul – suffers first before anything happens to any other as the clumsy vibration due to delusion – moha - is the cause for the continuance of the journey of birth and death and its attendant untold sufferings.


Conclusion:
Bhaava karma (moha- raaga - dhvesha) is the root cause and dhravya karma (8 kinds of karmic dust) and/or no-karma (body) are not the real culprits. Bhaava karma is manifestation of Self – Soul.




Thanks for seeking clarification of the two souls.

Dharmathma:
Dharma is nature and so the soul will be living as a 'knower and seer' being the nature's gift to all souls.

Life of this soul will me more peaceful and less strain. Its aim to attain liberation.

Punnyaathma:
Punnya is meritorious karma and so the soul will be availing the material affluence either to earn more of it or destroy it by ludicrous way of life.

Its aim is to live and enjoy the worldly things which are farce and sorrowful.

Really meritorious karma is one that it is instrumental to be of help to re-establish a soul pursing the path of liberation after having fallen from higher stage to lower stage (gunasthanas) i.e., renounced soul fallen from 7th gunasthan to regain that stage if the dharshan of Passionless Dev or listening to Passionless Guru's sermon, or study of Passionless sacred scripture helps to re-establish.

Sub: Jina Dharma and science.
Ref: Sunday, June 6, 2010 7:03 AM
Quite nice, it is, to read the comparable moot points between Passionless Jina Dharma and modern science.

Quote: Now, the same is the concept of "Gyata-drishta Sarvagya" in Jainisn.A sarvgya sees every thing & all the points of the time-line at the same instance, means he is not standing on this time-line otherwise he would be able to see only the things of that particular point of the time-line.
So, salvation according to jainism removes a soul from his journey on the time-line.
No future of the salvated souls could be seen as they are not travelling on the time line, but their past can be seen.
Jainsm also says that they can't do anything or make any change.
Yes, no one can make any changes on the time-line but can only see or observe.(unquote)
Analysis:
Point compared if it is rightly understood it is that time is beginning less and endless as compared to the modern concept of second, minute, hour etc., which has definite end.
Time substance – Kaal dhravya – as revealed by venerable Thirthankars is broadly divided into two viz., nischya kall and vyavahaar kaal. The beginning and end less time is called as nischaya kaal and that which has limitation is called vyavahaar kaal. Nischaya kaal has neither past nor future and it has only present.
Secondly, on the concept of upayoga – gynaatha dhrishta – the expression – paryaaya - of knowledge quality of Soul is happening from the beginning less time and shall be so for all the times to come. So there is no effort is necessary to know and see anything as all the visible and non-visible will fall on the knowledge screen of the soul automatically as objects are showing themselves due to exhibiting quality – prameyathva gunn. Knowing and seeing is happening very naturally. Hence there is nimitta nymittiga sambanda – psycho-physical relationship – between the two viz., soul and other object in the universe – lokakaasa - as the two substances are distinctive constituents of the universe and they cannot but remain in the universe for all the times to come.
Thirdly, mundane souls have limitation in their knowing and seeing as they are tainted with ignorance born delusion from the beginning less time and as a consequence soul develops ‘likes and dislikes’ which in turn manifests passions both intense and mild – a cause for the continuance of the cycle of birth and death.
Fourthly, knowledge quality of soul as explained herein above, does ‘know and see’ only knowledge quality of soul and all the things in the universe fall – jalaktha hai - on it automatically without any effort to put in. The difference between Kevali and mundane soul is that due to delusion later focuses itself on things which it likes or dislikes and thereby forces its capability of ‘knowing and seeing’ to an avoidable limitation and whereas Kevali is ‘knowing and seeing’ only Himself and it means He is enjoying His indelible quality of infinite happiness from then onwards.
On ‘knowing and seeing’:
Take the example of mirror which neither goes to the objects reflected nor the reflected objects come to it. Both remain in their respective places and mirror reflects exactly the objects without any reduction or increase, right. The reflected image is just a replica or Xerox or copy of the object and carries none of the qualities of the object reflected, any doubt. So the image is an expression – paryaaya - of the mirror and developed by the intrinsic capability of the mirror. You would not fail to notice that there are two images viz., one original and the other duplicate. Absence of mirror is absence of images too.
Similarly, neither soul goes to the objects that are seen nor the objects come to it. Due to its intrinsic capability it develops images of the objects that are before and they are the expressions – paryaayas – of knowledge quality of soul. In essence, Soul ‘knows and sees’ Soul thro’ Soul only. This process of ‘knowing and seeing’ is common to all the living beings be it Siddha Parameshtin or one sensed and differs only in quantity and number.