Chapter 6 Exam Information:
This is a close book exams.
Please read chapter 6 and class blog summery before attending the exams
Blog summery is at http://tsutra. blogspot. com/ and is organized by Year - Month
You can answer in any language; hand writing or computer typing is good.
Please return the answers to me by Sunday 3/21/09
Chapter 6 Exam Questions:
What is dravya yog and bhav yog?
द्रव्ययोग और भावः योग किया है
What is difference between Iryapath Ashrav and Samrayik ashrav?
इर्यापथ आश्रव औ२ समप्रायीक आश्रव मे क्या अन्तर हे?
Give examples of Intense Subh and Intense Ashubh Parinam
शुभऔर तीव्र अशुभ परिणाम के उधारण दीजिये
Give names of Shravak and Muni 6 Avashyak
श्रावकऔर मुनि के ६ आवश्यक किया हैं
Give names of 10 Punya Prakruti and 10 Paap Prakruti Karma
पुण्यप्रर्कति और पाप प्रर्कति के १० नाम बताय
What are the causes of Gyana Varaniya Karma Ashrav?
ज्ञानवेर्नेया कर्म के आस्रव के किया कारन हैं
What are the causes of SATA and ASATA Vedaniya Karma Ashrav?
साताऔर असाता वेदनी कर्म आस्रव के किया कारन हैं
Explain 3 types of Anukampa
३प्रकार की अनुकम्पा कोन सी है विस्तार से बताये
What are the causes of Dashan and Charitra Mohniya Karma Ashrav?
दर्शनमोहनिया और चरित्र मोहनिया कर्म के आश्रव के किया कारन हैं ?
Give names of 6 dravya, 7 Tatva, 9 Padarth, and 8 Karma
नामबताये - 6 द्रव्य, 7 तत्त्व, 9 पदार्थ, and 8 कर्म
What 4 qualities of Atma is impacted/blocked by 4 Anantanubandhi (etc) kashay?
अनंतानुबन्धीसम्बन्धी कषाय के असर के कारन आत्मा के कोन सी 4 शक्तिया प्रगट नहीं होती हैं
What are the causes for Samtrayik Ashrav? Name 10 kriya out of 25 kriya.
सम्प्रयिकआस्रव के किया कारन है १० क्रिया के नाम बताय २५ में से ?
What are 108 types of Jiv Adhikaran Ashrav?
108 प्रकार का जीव अधिकरण आश्रव किया है ?
What is difference between ALPA ARAMBHA and BAHU ARAMBH? What is difference between ALPA PARIGRAH and BAHU PARIGRAH?
अल्पआरंभ और बहु आरंभ किया है और अल्प आरंभ और बहु आरंभ मैं किया अंतर है
What are the causes for NARAK, TIRYANCHA, MANUSHYA, and DEV AYUSHYA Ashrav?
नरकगति , तिरियंच गति, मनुष्य गति और देव आयुष्य के आस्रव के किया कारन है
What are the 6 Leshya? - explain with the mango tree example.
६प्रकार की लेश्या कौन से है? - अमुरुद के पेढ़ के उद्धरण से समझाए ?
How do you measure the intensity of Krodh Kashay? What are 4 Bhed in terms of intensity?
क्रोधकषाय के तीव्रता को आप किसे माप सकते है वह कोन से अरे 4 भेद है तिव्रिता के सन्दर्भ मैं ?
Name 10 Dravya Pran and which Pran(s) 3 sense living being have?
३इंद्रिय प्राणी मैं 10 द्रव्य प्राण और कौन से प्राण होते है उनका नाम बताये ?
Name 5 Vargana and 5 SARIR - which SARIR is made of which VARGANA?
5 वरगना और 5 शरीर के नाम बताये - कौन से शरीर कौन सी वरगना से बनता है
Name 4 NIKAY DEV and who lives in what location of the LOKAKASH?
लोकआकाशमैं 4 निकाय देव के नाम बताये और कौन से देव कौन से जगह निवास करते है
Just before becoming Arihanta, out of 8 karma, which karma diminish first? What effort makes this karma going away?
अरिहंतअवस्था के थोडा पहले 8 कर्म में से कौन सा कर्म का क्षय पहले होता है इस कर्म के क्षय के लिए किया प्रयत्न करना पड़ता है
Thursday, March 12, 2009
Saturday, February 28, 2009
14 guunsthanaks, karmabhandh
Date of Swadhyaya: 02/28/2009
Attendees:
Summary Prepared by: Vishal
Chapter No:
Sutra No:
Recorded lecture:
Summary: We had a general discussion about 14 guunsthanaks and karmabhandh.
Difference between aayushya and gati:
Aayushya determines type of life, i.e. manushya, dev, tiriyanch, or narki.
Gati determines the type within the type determined by Aayushya. For example, if a jeeva has a dev aayu karmabandh, then gati naam karma (which happens every moment) determines the type of dev, i.e. either vaimanik dev, or jotishak dev, or vyantar dev, or bhavanpati dev. An example from prathmanuyog: Shrenikraja had aayushya of the seventh narak, but under bhagvan Mahavir he attained kshayik samyak-darshan, and his gati naamkarma was for the first narak.
Relationship between guunsthanaks and karma
First through fourth guunsthanak à mithyatva guunsthanak
Fifth through twelfth guunsthanak à charitra guunsthanak
Thirteenth and fourteenth guunsthanak à yog guunsthanak
Process of karmabandh à subh bhavs, aasubh bhavs, and samklesh parinam with maan, vachan, and kaya yog. The stage when the karma reaches yields fruit is karma uday.
After kshyopshamik, and aupshamik samyak-darshan goes away, the mithyatva mohniya karmabandh break into three parts: a) mithya darshan-mohniya; b) mishra darshan-mohniya; and c) samyak darshan-mohniya;
The types of detachments (vairag):
a) charitrahin: from the first through the third guunsthanaks à gruhastha
b) aavirti: the fourth guunsthanak à swarupaacharan, samyakdrasti
c) Aanuvrat: the fifth guunsthanak à deshvrat, shravak
d) Mahavrat: the sixth through the twelfth guunsthanak à monkhood
Chhakay jiva = five sthavar (water, earth, fire, air, vegetation) + traskay
Samyaktva can be attained even in gruhastha state. Samyaktva can happen with a) kshay; b) upsham; or c) kshyopsham of darshan-mohniya karma. But if charitra mohniya karma is very intense, then one cannot attain monkhood. The aashrav of paap-karma reduces with the increase in belief (shradhan). Monkhood is the culmination of the charitra. The more the vows the less is the karmabandh. The correct following of the vows is the cause of dev aayu karmabandh.
One can only have sangi panchendriya aayu and, manushya or dev gati in the fourth guunsthanak. One only has samjwalan kashays in the sixth and the seventh guunsthanak.
The process of reaching the 11th guunsthanak by suppressing the mohniya karma is known as upsham-shreni. While, the process of reaching the 12th guunsthanak by destroying mohniya karma is known as kshapak-shreni.
Our efforts should be directed at destroying the mohniya karma, and increasing the detachments from the material world based on the aatma’s sukh guun. The aim is to attain the eternal sukh. We should try and take the vows that are possible.
The type of karma and the number of karman particles are determined by the yog, and the intensity and the duration are decided by the kashay.
Attendees:
Summary Prepared by: Vishal
Chapter No:
Sutra No:
Recorded lecture:
Summary: We had a general discussion about 14 guunsthanaks and karmabhandh.
Difference between aayushya and gati:
Aayushya determines type of life, i.e. manushya, dev, tiriyanch, or narki.
Gati determines the type within the type determined by Aayushya. For example, if a jeeva has a dev aayu karmabandh, then gati naam karma (which happens every moment) determines the type of dev, i.e. either vaimanik dev, or jotishak dev, or vyantar dev, or bhavanpati dev. An example from prathmanuyog: Shrenikraja had aayushya of the seventh narak, but under bhagvan Mahavir he attained kshayik samyak-darshan, and his gati naamkarma was for the first narak.
Relationship between guunsthanaks and karma
First through fourth guunsthanak à mithyatva guunsthanak
Fifth through twelfth guunsthanak à charitra guunsthanak
Thirteenth and fourteenth guunsthanak à yog guunsthanak
Process of karmabandh à subh bhavs, aasubh bhavs, and samklesh parinam with maan, vachan, and kaya yog. The stage when the karma reaches yields fruit is karma uday.
After kshyopshamik, and aupshamik samyak-darshan goes away, the mithyatva mohniya karmabandh break into three parts: a) mithya darshan-mohniya; b) mishra darshan-mohniya; and c) samyak darshan-mohniya;
The types of detachments (vairag):
a) charitrahin: from the first through the third guunsthanaks à gruhastha
b) aavirti: the fourth guunsthanak à swarupaacharan, samyakdrasti
c) Aanuvrat: the fifth guunsthanak à deshvrat, shravak
d) Mahavrat: the sixth through the twelfth guunsthanak à monkhood
Chhakay jiva = five sthavar (water, earth, fire, air, vegetation) + traskay
Samyaktva can be attained even in gruhastha state. Samyaktva can happen with a) kshay; b) upsham; or c) kshyopsham of darshan-mohniya karma. But if charitra mohniya karma is very intense, then one cannot attain monkhood. The aashrav of paap-karma reduces with the increase in belief (shradhan). Monkhood is the culmination of the charitra. The more the vows the less is the karmabandh. The correct following of the vows is the cause of dev aayu karmabandh.
One can only have sangi panchendriya aayu and, manushya or dev gati in the fourth guunsthanak. One only has samjwalan kashays in the sixth and the seventh guunsthanak.
The process of reaching the 11th guunsthanak by suppressing the mohniya karma is known as upsham-shreni. While, the process of reaching the 12th guunsthanak by destroying mohniya karma is known as kshapak-shreni.
Our efforts should be directed at destroying the mohniya karma, and increasing the detachments from the material world based on the aatma’s sukh guun. The aim is to attain the eternal sukh. We should try and take the vows that are possible.
The type of karma and the number of karman particles are determined by the yog, and the intensity and the duration are decided by the kashay.
Thursday, February 12, 2009
Sutra 7 & 8 Summary
Date of Swadhyaya: Jan 31st, 2009
Attendees: Shrish, Ruchi, Dhyanesh, Riddhi, Parag, Vishal, Sonal, Pradeep
Summary Prepared by: Pradeep
Chapter No: 1
Sutra No: 7, 8
Recorded lecture:
Summary:
Sutra 7
Attendees: Shrish, Ruchi, Dhyanesh, Riddhi, Parag, Vishal, Sonal, Pradeep
Summary Prepared by: Pradeep
Chapter No: 1
Sutra No: 7, 8
Recorded lecture:
Summary:
Sutra 7
We can understand Samyag Darshan, Jeev Dravya or any objects perfectly and completely by the following 6 concepts, together:
- Nirdesh - the object (vastu) we want to know, its description (Swaroop)
- Swamitva - who owns it is Swamitva
- Sadhan - are the reasons an object (vastu) is created.
- Adhikaran - the base of an object is Adhikaran.
- Sthithi - is duration i.e. time period
- Vidhan is about types (categories) of the objects
Basically, we know anything by Praman and Naya but these 6 concepts helps us understand the object completely and perfectly. For example, if we want to know Samyag Darshan:
- Nirdesh – tatvartha shrdhan
- Swamitva – jeev
- Sadhan – can be internal or external. Internal can be kshayopsham (wipeout, not in effect) of darshan mohniya and external could be jin bimb darshan etc.
- Adhikaran – can also be internal and external. Internal is soul an external is tras naadi because jeev do not exist outside of tras naadi.
- Sthithi –is antermoorart to Saadianant (with start w/o an end)
- Vidhan - one categorization is nisarga and adhogamya and other one is oopshamik, kshyaoopshamik and kshayik.
Sutra 8
We can understand Jeev Dravya the following 8 concepts, together:
- Sat - is existence
- Sankhya – count of types is Sankhya
- Kshetra – area presently in
- Sparshan – is area in all the three kaals
- Kal - time
- Antar - is time between obtaining from state B to A, when the object has originally gone from A to B
- Bhav - is conditions
- Alpbahutach – is comparison i. e. less or more.
Sunday, February 1, 2009
Sunday Swadhyay Summary
Date of Swadhyaya: Feb 1
Attendees: Vishal, Dhyanesh, Ridhhi, Sonal, Ruchi., Rekha, Pradip etc
Summary Prepared by: Shrish
Chapter No: 6
Sutra No: Sutra related to Aayu karma
Recorded lecture:
Summary:
प्रश्न: कषाय को कैसे जीते?
उत्तर: कषाय को जीतने के लिये अपने कषाय रहित स्वभाव को ध्यान मे रखे। उससे कषाय को जीतना होता है।
चार गति = मनुष्य, नरक, देव, तिर्यंच
जीवो की संख्या: मनुष्य < नरक < देव < तिर्यंच
नरक की संख्या = अनंख्यात * मनुष्य की संख्या
देव की संख्या = असंख्यात * नरक की संख्या
प्रत्येक वनस्पति = असंख्यात * देव
चतिरिन्द्रीय = असंख्यात * प्रत्येक वनस्पति
त्रिन्द्रीय = असंख्यात * चतिरिन्द्रीय
दोन्द्रीय = असंख्यात * त्रिन्द्रीय
निगोद = अनन्त * दोन्द्रीय
नरक के अन्दर जीवो की संख्या:
1st Narak > 2nd Narak > 3rd Narak > 4th Narak > 5th Narak > 6th Narak > 7th Narak
नरक के अन्दर जीवो की आयु:
1st Narak < 2nd Narak < 3rd Narak < 4th Narak < 5th Narak < 6th Narak < 7th Narak
About देव:
As Number of Swarg increase-
their age increases,
happiness increases
influence increases,
Parigraha decreases
Height decreases (1 हाथ in अनुत्तर, १.५ हाथ in अनुद्दीश, ७ हाथ in पहला स्वर्ग)
Lokantik deva are brahamchaari, and have very less desire for sensory pleasure.
//Notes: The Tras naali looks like a band, where the most happy Sidha bhagwaan is at the top and the happiness decrease as we go from top to bottom. From Sidha to //Dev to Naraka.
देव चार प्रकार के हैं = भवनवासी, व्यंतर, ज्योतिषी, वैमानिक
Attendees: Vishal, Dhyanesh, Ridhhi, Sonal, Ruchi., Rekha, Pradip etc
Summary Prepared by: Shrish
Chapter No: 6
Sutra No: Sutra related to Aayu karma
Recorded lecture:
Summary:
प्रश्न: कषाय को कैसे जीते?
उत्तर: कषाय को जीतने के लिये अपने कषाय रहित स्वभाव को ध्यान मे रखे। उससे कषाय को जीतना होता है।
चार गति = मनुष्य, नरक, देव, तिर्यंच
जीवो की संख्या: मनुष्य < नरक < देव < तिर्यंच
नरक की संख्या = अनंख्यात * मनुष्य की संख्या
देव की संख्या = असंख्यात * नरक की संख्या
प्रत्येक वनस्पति = असंख्यात * देव
चतिरिन्द्रीय = असंख्यात * प्रत्येक वनस्पति
त्रिन्द्रीय = असंख्यात * चतिरिन्द्रीय
दोन्द्रीय = असंख्यात * त्रिन्द्रीय
निगोद = अनन्त * दोन्द्रीय
नरक के अन्दर जीवो की संख्या:
1st Narak > 2nd Narak > 3rd Narak > 4th Narak > 5th Narak > 6th Narak > 7th Narak
नरक के अन्दर जीवो की आयु:
1st Narak < 2nd Narak < 3rd Narak < 4th Narak < 5th Narak < 6th Narak < 7th Narak
About देव:
As Number of Swarg increase-
their age increases,
happiness increases
influence increases,
Parigraha decreases
Height decreases (1 हाथ in अनुत्तर, १.५ हाथ in अनुद्दीश, ७ हाथ in पहला स्वर्ग)
Lokantik deva are brahamchaari, and have very less desire for sensory pleasure.
//Notes: The Tras naali looks like a band, where the most happy Sidha bhagwaan is at the top and the happiness decrease as we go from top to bottom. From Sidha to //Dev to Naraka.
देव चार प्रकार के हैं = भवनवासी, व्यंतर, ज्योतिषी, वैमानिक
| नरक | Light | Height of नरक (योजन) | बिल | Maximum age (सागरोपम) | लेश्या | Height (धनुष) | Temperature |
| 1 | रत्न | 1,80,000 | 30,00,000 | १ | कपोत | 7 | उष्ण |
| 2 | कंकर | 32,000 | 25,00,000 | ३ | कपोत | 14 | उष्ण |
| 3 | रेती | 28,000 | 15,00,000 | ७ | कपोत, नील | 28 | उष्ण |
| 4 | कीचङ | 24,000 | 10,00,000 | १० | नील | 56 | उष्ण |
| 5 | घूआं | 20,000 | 3,00,000 | १७ | नील, कृष्ण | 112 | उष्ण/शीत |
| 6 | अंधकार | 16,000 | 1,00,000-5 | २२ | कृष्ण | 224 | उष्ण/शीत |
| 7 | गाङ अंघकार | 8,000 | 5 | ३३ | परमकृष्ण | 448 | शीत |
| Total बिल = 84,00,000 | |||||||
| देव | भेद | इंद्र/प्रतिन्द्र | Age (पल्य) | लेश्या | प्रविचार | ||
| भवनवासी | stays in पंख, खर भाग of 1st नरक, and मध्यलोक | १० | 20 # 20 | ३ | पीत | काय | |
| व्यंतर | stays in पंख, खर भाग of 1st नरक, and मध्यलोक | ८ | 16 # 16 | १ | पीत | काय | |
| ज्योतिषी | मध्यलोक मे रहते हैं। | ५ | 1 # 1 | ००-Jan | पीत | काय | |
| वैमानिक देव - १ | उर्ध्व लोत मे रह्ते हैं | १२ | १२ # 12 | २-२२ सागर | पीत-शुक्ल | कर्ण, स्पर्श, शब्द, मन |
Friday, January 30, 2009
Sunday Class notes
Jai Jinendra,
Date of Swadhyaya: 01/18/2008
Attendees:
Summary Prepared by: Ruchi
Chapter No: 6
Sutra No: 12 (page 136)
Summary:
Leshya: Temporary State of mind. In Human being all Leshya can be possible.
(1)Krishna ("black") Leshya - This kind of Leshya represents the lowest kind of state of mind. A person in this state of mind shows no compassion or mercy. People are afraid of them as these kinds of people are often violent. They also carry jealousy and animosity within themselves. According to Jainism, a person with this type of Leshya will absolutely go to hell.
(2)Neel {"blue") Leshya - People in this state of mind are proud, haughty, and lazy. They are unreliable and other people avoid their company. They are cheaters, cowards, and hypocrites. These people also avoid all things religious. According to Jainism, a person who dies in this state of mind will get reincarnated as plant life.
(3) Kapot ("brown") Leshya - Someone in this state of mind always remains sad and gloomy. They find faults in others and are vindictive. They boast about themselves, become excited over small matters, and lack mental balance. People who die in this state of mind will get born as an animal or bird.
(4) Tejo ("red") Leshya: People in this state of mind are very careful about their actions and can discriminate between good and evil. They know the difference between what is right and what is wrong. They are kind, benevolent, religious, and lead a harmonious life. If anyone dies in this state of mind, may get reborn as a human being.
(5) Padma ("yellow") Leshya: This state of mind refers to a person who is kind and benevolent and forgives everyone, even their enemies. They observe some austerities and are vigilant in keeping their vows till their last breath. They remain unaffected by joys and sorrows. Anyone who passes away in this leshya will get reborn in heaven as a celestial being.
(6) Shukla ("white") Leshya: This Leshya has two different levels. This state of mind refers to someone who strictly observe the principles of Jainism. They are trustworthy, treat every soul as if it were their own, and do not have any ill feelings even for their enemies. They remain calm even if someone abuses them. Passing in this state of mind allows a being to be reborn as a human being or an angel. People who have perfected this state of mind will become pure and will have escaped the cycle of life and death once they have died
Kashay: The state of mind body and action make your soul influx of karma.
Anantanubandi (when Mithyatva is present ) Krodh Maan Maya Lobh = 4
Prathkhayan (when present, obstructs to take Shravak vows) Krodh Maan Maya Lobh = 4
Aprathkhayan (when present, obstructs to take Muni vows) Krodh Maan Maya Lobh = 4
Sanjwlan( ) Krodh Maan Maya Lobh = 4
The combination is of all 16 kashay and the all 6 Leshya is make the state of mind from which any body can recognize the his/her own feelings. BhavDeepika book will more lucidity on the combination of Anantanubandhi Bhayy/Maan/Hashya versus PratyakhyaanVarnia Bhayy/Maan/Hashya (etc).
Anantanubandi: Krodh Maan Maya Lobh * Krishna, Neel , Kapot , Tejo, Padma, Shukla = 24
Pratyakhayan : Krodh Maan Maya Lobh * Krishna, Neel , Kapot , Tejo, Padma, Shukla = 24
What Leshyas do not exist in Gunsthan 5 onwards: Krishna, Neel , Kapot .
Aprathkhayan : Krodh Maan Maya Lobh * Tejo, Padma, Shukla = 12
Sanjwlan: Krodh Maan Maya Lobh * Tejo, Padma, Shukla = 12
That is how the 72 combinations of Kashay and Leshya - 24+24+12+12= 72
What is the difference between cause of Asata Vedniya Karma Ashrav and Charitra Mohaniya karma Ashrav?
Asata vedney is the karma is out flex of karma
Charitra mohaniya is the kashay which hide the strength of the soul.
Thanks,
Ruchi
Sunday, January 25, 2009
Date of Swadhyaya: 01/25/2009
Attendees:
Summary Prepared by: Vishal
Chapter No: 6
Sutra No: 14
Recorded lecture:
Summary: Classnotes: 01/25/2009
Chapter: 6
Sutra: 14
Prashasta maan: To get engrossed into noble activities leaving behind the derogatory ones.
Aaprashasta maan: To get engrossed into derogatory activities. This is extremely harmful.
Few notes on Kashay:
Extreme kashay can destroy one’s monkhood.
They can also destroy ratnatray.
They destroy one’s parinam.
In extreme krodh kashay, a monk destroyed the town of dwarika.
Kshamaadi can help one to win krodhadi.
Krodhadi on Tirthankara, monk, etc. is extremely bad.
One should be patient whenever others points out the mistakes.
Always think positive
One faces several hindrances on the mokshmarg. So, there is no surprise if I face them in my daily life.
Karuna can be done with mind, speech, and body. One should judge the requirements to do the corresponding karuna.
Bad omen and bad words are the results of Vedniya karma.
If I don’t practice forgiveness, then how can I be any different from the person who speaks bad words
One can do karma nirjara with patience, but one can do karma aashrav with anger
Reaction to someone else’s anger results in karmabandh
Expectations also result in karmabandh
In maan kashay, one can get arrogant even towards the guru.
Loabh reduces with reduction in parigrah
Raagadi introduces derogatory thoughts in one’s mind
Kashay can manifest in 72 different ways: aanantanubandhi (4x6=24), aapratyakhyani (4x6=24), pratyakhyani (4x3=12), and samjvalan (4x3=12);
External objects, activities of mind and 5 senses, parigrah, and artdhyan and rodradhyan results in the uudirna of krodhadi kashay
The awareness about aatmikbhav is lost in presence of krodhadi bhavs.
One can get rid of raagadi and krodhadi parinam with chintan.
Compassion can be done with mind, speech and body. A monk and a high category shravak do not carry out aanukampa activities with body. Mumukshu should try and practice all forms of aanukampa that is practically possible.
We discussed the shopping activity and vibhavs resulting duing samrambh, samarambh, and aarambh of shopping.
· Parigrah increases
· It may involve violence
· Could have done swadhyay instead
· Commercials result in udirna
Ways to mould thought process:
What are my parmarthik benefits from each of my activities?
How will I benefit from religious activities?
What are my intensions behind each activity?
Analyze the kashay and leshya by thinking about the state of mind, and type of activity.
Constantly carry out the above analysis by observing the breathing cycle
This process will help in reducing kashay parinam.
One can determine the type of leshya based on the behavior/activity:
Krushna leshya: lazy, egoistic, deceptive
Neel leshya: sleep, engrossed in financial matters
Kapot: don’t trust anybody, insult others, speaking evil of others, desires death in a war
Peet: dharmadhyan, compassion
Padma: subhbhav, tyagi
Sukla: without raagadi parinam, do not speak evil of others, dharmadhyan, sukladhyan
Attendees:
Summary Prepared by: Vishal
Chapter No: 6
Sutra No: 14
Recorded lecture:
Summary: Classnotes: 01/25/2009
Chapter: 6
Sutra: 14
Prashasta maan: To get engrossed into noble activities leaving behind the derogatory ones.
Aaprashasta maan: To get engrossed into derogatory activities. This is extremely harmful.
Few notes on Kashay:
Extreme kashay can destroy one’s monkhood.
They can also destroy ratnatray.
They destroy one’s parinam.
In extreme krodh kashay, a monk destroyed the town of dwarika.
Kshamaadi can help one to win krodhadi.
Krodhadi on Tirthankara, monk, etc. is extremely bad.
One should be patient whenever others points out the mistakes.
Always think positive
One faces several hindrances on the mokshmarg. So, there is no surprise if I face them in my daily life.
Karuna can be done with mind, speech, and body. One should judge the requirements to do the corresponding karuna.
Bad omen and bad words are the results of Vedniya karma.
If I don’t practice forgiveness, then how can I be any different from the person who speaks bad words
One can do karma nirjara with patience, but one can do karma aashrav with anger
Reaction to someone else’s anger results in karmabandh
Expectations also result in karmabandh
In maan kashay, one can get arrogant even towards the guru.
Loabh reduces with reduction in parigrah
Raagadi introduces derogatory thoughts in one’s mind
Kashay can manifest in 72 different ways: aanantanubandhi (4x6=24), aapratyakhyani (4x6=24), pratyakhyani (4x3=12), and samjvalan (4x3=12);
External objects, activities of mind and 5 senses, parigrah, and artdhyan and rodradhyan results in the uudirna of krodhadi kashay
The awareness about aatmikbhav is lost in presence of krodhadi bhavs.
One can get rid of raagadi and krodhadi parinam with chintan.
Compassion can be done with mind, speech and body. A monk and a high category shravak do not carry out aanukampa activities with body. Mumukshu should try and practice all forms of aanukampa that is practically possible.
We discussed the shopping activity and vibhavs resulting duing samrambh, samarambh, and aarambh of shopping.
· Parigrah increases
· It may involve violence
· Could have done swadhyay instead
· Commercials result in udirna
Ways to mould thought process:
What are my parmarthik benefits from each of my activities?
How will I benefit from religious activities?
What are my intensions behind each activity?
Analyze the kashay and leshya by thinking about the state of mind, and type of activity.
Constantly carry out the above analysis by observing the breathing cycle
This process will help in reducing kashay parinam.
One can determine the type of leshya based on the behavior/activity:
Krushna leshya: lazy, egoistic, deceptive
Neel leshya: sleep, engrossed in financial matters
Kapot: don’t trust anybody, insult others, speaking evil of others, desires death in a war
Peet: dharmadhyan, compassion
Padma: subhbhav, tyagi
Sukla: without raagadi parinam, do not speak evil of others, dharmadhyan, sukladhyan
Sunday, December 21, 2008
Classnotes: 12/07/2008 Violence, daya, daan, karmabhandh, and gatha 12 page 136 (textbook)
Date of Swadhyaya: 12/07/2008
Attendees:
Summary Prepared by: Vishal
Chapter No: 6
Sutra No: 12 (page 136)
Summary:
Q. Why does killing jiva with five senses and mind involves more violence, as compared to killing a jiva with one sense?
A. There are ten prans. Five senses (Touch, taste, sight, listening, and smell), breathing, mind, speech, body, and age form these ten prans. Jiva with one sense has four prans. Namely, touch, breathing, body and age. A jiva with five senses and mind has all the ten prans listed above. Thus, a jiva with five senses has a more developed body than the jiva with one sense. In addition, one needs intense Kashay to kill a jiva with five senses versus a jiva with one sense. For example, cat with rat in her mouth versus deer eating grass. This is the reason why killing jiva with five senses and mind involves more violence.
Violent behavior with the Jain monk is considered to be extremely harmful and results in intense Charitra mohaniya karmabandh.
The jivas in certain forms can run away from the fear. These are Tras jivas. And the others are sthavar jivas. The violence related to tras jivas results into more intense karmabandh compared to the violence related to sthavar jivas. But at the same time, one should avoid all forms of the violence. All the jivas with the body that has one sense are sthavar jivas. All the jivas with the body that has more than one sense are tras jivas. Shravak is considered to be at-fault for the violence towards the tras jivas. Jain monk is considered to be at-fault for the violence towards both the tras and the sthavar jivas.
All the jivas are independent. Each jiva has its own quadruplets of dravya, kshetra, kaal, and bhav. The violence doesn’t start at the time of the action. It starts when the violent act is conceived and planned. Thus, violence begins with the thought process.
A jiva with beliefs in wrong dev, shashtra, and guru is a mithyadrasti jiva. A jiva with beliefs in true dev, shastra, and gura is a samyakdrasti jiva. Both of these types of jivas can realize the satavedniya and aasatavedniya karmas in their lives. But the samyakdrasti jiva control their reaction and thus gets out of the cycle of karmabandh. However, the mithyadrati jiva does ekatva and mamatva, and gets into the cycle of new karmabandh. Karmabandh is the result of attachment.
Q. How can one know if the karma uday is good or bad?
A. One can determine the state of the karma uday based on one’s reaction to the karma uday. Angry and distressful reactions show that one has uday of bad karmas. However, good reactions show that one had the uday of good karmas.
Notes: Wants do not arise in the absence of raag. All the jivas are capable of living without the food. However, severe attachment results in the desire to eat. There are three types of bhavs: a) Vishudh (Sudh) b) Subh, and c) Aasubh. Jain monk always tries to remain in vishudh bhavs. If he/she cannot maintain that state, they go into subh bhav. Puja, pratikaman, etc. are activities related to subh bhav, because one gets engrossed into the virtues/qualities of the panchpermesthi. A person in material world (gruhastha) generally doesn’t have as much vissudhta as a jain monk.
Definition: Vissudhta: To get engrossed in the aatmik bhav.
Mind, speech, and body yogs decides the type and the number of karman particles of the karma. Kashay decides the intensity, and the duration of the karma. The following example shows the type, number of karman particles, intensity and the duration of the karma that results due to the puja performed in front of the siddhparmatma’s murti.
Type Number of Karman particles Intensity Duration
Gyanavarnia karma 10 1X 1 Day
Darshanavarnia karma 10 1X 1 Day
Mohniya karma 10 1X 1 Day
Aantray karma 10 1X 1 Day
Sata Vedniya karma 10 10X 1 Year
Naam karma 10 1X 1 Day
Gotra Karma 10 1X 1 Day
Aayu Karma -- -- --
Aayu karma is an exception. Aayu karmabandh occurs only once in every birth (except, of course, in the last birth of Kevli where there isn’t any aayu karmabandh). One has eight occasions in his/her life time for aayu karmabandh. It is not necessary that karmabandh occurs during all the occasions. The type of aayu karmabandh will remain the same in all the eight occasions. For example, if one has manushya gati karmabandh, then he/she will have the same karmabandh for all rest of these occurrences.
The maximum limit of the mohniya karma is 70 krodakrodi sagaropams. But the act of repenting can have many changes in the intensity and the duration of the karma.
Daya:
There are two types of daya:
a) Non-violence: Not to carry out violent acts towards other jivas with mind, speech and body is non-violence.
b) Aanukampa: To help other less fortunate jivas is aanukampa. Helping needy people is an example of aanukampa. To save speechless innocent animals from getting slaughtered is yet another example of aanukampa. Thinking about helping others with mind is also considered to be a form of aanukampa. But this does not yield benefits if one is capable of physically helping others. Aanukampa is the base of dharma. It results in an intense satavedniya karmabandh.
Three types of aanukampa:
a) Dharmanukampa: To feed jain monks. This results in a mahapunya bandh. Opportunities for dharmaanukampa are available in India.
b) Mishranukampa: To help shravak. This is also known as sadharmik bhakti. This results in a moderate punya bandh. Opportunities for mishranukampa are available in India.
c) Sarvanukampa: To help every jiva in the fourteen rajlok. This results in an average punya bandh. Opportunities for saarvanukampa exist everywhere.
Examples of sarvanukampa: To help sick person; to help somebody who is tied; to help move ants to a safer place where they don’t get crushed under some vehicle or passer-bys; to stop violence to animals; to help somebody who has lost a lot of money; to consider other’s pain as our own; sarvanukampa encompassed both the samyaktvi and mithyadrasti jivas
Four types of daan: a) aahar-daan, b) gyan-daan, c) aaushadhi-daan, and d) aabhay-daan
For the householders, Aahar-daan/aaushadhi-daan is the best daan offered to the jain monk; next comes aabhay-daan (let all the jivas be fearless with respect to my conduct towards them); next comes gyan-daan.
Gatha 12 page 136 in the textbook. The situations in which aashrav of Satavedniya karma happens:
Extending daya towards all the jivas and especially towards the person who has taken vows for sharavak and monk, by considering their pains as our own; by donating with the bhav of doing good to others; to observe austerity with attachment; by observing partial austerity; by aakam nirjara (to be patient during testing times); baal-tap (to perform religious austerity without the corresponding knowledge); to perform religious austerities with determination; practicing forgiveness; giving up all types of lobh; all these activities result in the aashrav of satavedniya karma. Generally, all the people who has taken vows (like shravaks and monks) comes under the general definition of all the jivas; but they are mentioned separately to put more stress on the aashrav of satavedniya with respect to these auspicious people.
One should control his/her anger. If one gets angry he/she should think about twelve-bhavnas. And one should do needful so that he/she doesn’t get angry the next time. If somebody else gets angry, one should forgive.
Attendees:
Summary Prepared by: Vishal
Chapter No: 6
Sutra No: 12 (page 136)
Summary:
Q. Why does killing jiva with five senses and mind involves more violence, as compared to killing a jiva with one sense?
A. There are ten prans. Five senses (Touch, taste, sight, listening, and smell), breathing, mind, speech, body, and age form these ten prans. Jiva with one sense has four prans. Namely, touch, breathing, body and age. A jiva with five senses and mind has all the ten prans listed above. Thus, a jiva with five senses has a more developed body than the jiva with one sense. In addition, one needs intense Kashay to kill a jiva with five senses versus a jiva with one sense. For example, cat with rat in her mouth versus deer eating grass. This is the reason why killing jiva with five senses and mind involves more violence.
Violent behavior with the Jain monk is considered to be extremely harmful and results in intense Charitra mohaniya karmabandh.
The jivas in certain forms can run away from the fear. These are Tras jivas. And the others are sthavar jivas. The violence related to tras jivas results into more intense karmabandh compared to the violence related to sthavar jivas. But at the same time, one should avoid all forms of the violence. All the jivas with the body that has one sense are sthavar jivas. All the jivas with the body that has more than one sense are tras jivas. Shravak is considered to be at-fault for the violence towards the tras jivas. Jain monk is considered to be at-fault for the violence towards both the tras and the sthavar jivas.
All the jivas are independent. Each jiva has its own quadruplets of dravya, kshetra, kaal, and bhav. The violence doesn’t start at the time of the action. It starts when the violent act is conceived and planned. Thus, violence begins with the thought process.
A jiva with beliefs in wrong dev, shashtra, and guru is a mithyadrasti jiva. A jiva with beliefs in true dev, shastra, and gura is a samyakdrasti jiva. Both of these types of jivas can realize the satavedniya and aasatavedniya karmas in their lives. But the samyakdrasti jiva control their reaction and thus gets out of the cycle of karmabandh. However, the mithyadrati jiva does ekatva and mamatva, and gets into the cycle of new karmabandh. Karmabandh is the result of attachment.
Q. How can one know if the karma uday is good or bad?
A. One can determine the state of the karma uday based on one’s reaction to the karma uday. Angry and distressful reactions show that one has uday of bad karmas. However, good reactions show that one had the uday of good karmas.
Notes: Wants do not arise in the absence of raag. All the jivas are capable of living without the food. However, severe attachment results in the desire to eat. There are three types of bhavs: a) Vishudh (Sudh) b) Subh, and c) Aasubh. Jain monk always tries to remain in vishudh bhavs. If he/she cannot maintain that state, they go into subh bhav. Puja, pratikaman, etc. are activities related to subh bhav, because one gets engrossed into the virtues/qualities of the panchpermesthi. A person in material world (gruhastha) generally doesn’t have as much vissudhta as a jain monk.
Definition: Vissudhta: To get engrossed in the aatmik bhav.
Mind, speech, and body yogs decides the type and the number of karman particles of the karma. Kashay decides the intensity, and the duration of the karma. The following example shows the type, number of karman particles, intensity and the duration of the karma that results due to the puja performed in front of the siddhparmatma’s murti.
Type Number of Karman particles Intensity Duration
Gyanavarnia karma 10 1X 1 Day
Darshanavarnia karma 10 1X 1 Day
Mohniya karma 10 1X 1 Day
Aantray karma 10 1X 1 Day
Sata Vedniya karma 10 10X 1 Year
Naam karma 10 1X 1 Day
Gotra Karma 10 1X 1 Day
Aayu Karma -- -- --
Aayu karma is an exception. Aayu karmabandh occurs only once in every birth (except, of course, in the last birth of Kevli where there isn’t any aayu karmabandh). One has eight occasions in his/her life time for aayu karmabandh. It is not necessary that karmabandh occurs during all the occasions. The type of aayu karmabandh will remain the same in all the eight occasions. For example, if one has manushya gati karmabandh, then he/she will have the same karmabandh for all rest of these occurrences.
The maximum limit of the mohniya karma is 70 krodakrodi sagaropams. But the act of repenting can have many changes in the intensity and the duration of the karma.
Daya:
There are two types of daya:
a) Non-violence: Not to carry out violent acts towards other jivas with mind, speech and body is non-violence.
b) Aanukampa: To help other less fortunate jivas is aanukampa. Helping needy people is an example of aanukampa. To save speechless innocent animals from getting slaughtered is yet another example of aanukampa. Thinking about helping others with mind is also considered to be a form of aanukampa. But this does not yield benefits if one is capable of physically helping others. Aanukampa is the base of dharma. It results in an intense satavedniya karmabandh.
Three types of aanukampa:
a) Dharmanukampa: To feed jain monks. This results in a mahapunya bandh. Opportunities for dharmaanukampa are available in India.
b) Mishranukampa: To help shravak. This is also known as sadharmik bhakti. This results in a moderate punya bandh. Opportunities for mishranukampa are available in India.
c) Sarvanukampa: To help every jiva in the fourteen rajlok. This results in an average punya bandh. Opportunities for saarvanukampa exist everywhere.
Examples of sarvanukampa: To help sick person; to help somebody who is tied; to help move ants to a safer place where they don’t get crushed under some vehicle or passer-bys; to stop violence to animals; to help somebody who has lost a lot of money; to consider other’s pain as our own; sarvanukampa encompassed both the samyaktvi and mithyadrasti jivas
Four types of daan: a) aahar-daan, b) gyan-daan, c) aaushadhi-daan, and d) aabhay-daan
For the householders, Aahar-daan/aaushadhi-daan is the best daan offered to the jain monk; next comes aabhay-daan (let all the jivas be fearless with respect to my conduct towards them); next comes gyan-daan.
Gatha 12 page 136 in the textbook. The situations in which aashrav of Satavedniya karma happens:
Extending daya towards all the jivas and especially towards the person who has taken vows for sharavak and monk, by considering their pains as our own; by donating with the bhav of doing good to others; to observe austerity with attachment; by observing partial austerity; by aakam nirjara (to be patient during testing times); baal-tap (to perform religious austerity without the corresponding knowledge); to perform religious austerities with determination; practicing forgiveness; giving up all types of lobh; all these activities result in the aashrav of satavedniya karma. Generally, all the people who has taken vows (like shravaks and monks) comes under the general definition of all the jivas; but they are mentioned separately to put more stress on the aashrav of satavedniya with respect to these auspicious people.
One should control his/her anger. If one gets angry he/she should think about twelve-bhavnas. And one should do needful so that he/she doesn’t get angry the next time. If somebody else gets angry, one should forgive.
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