Etymologically 'Nir' means 'without', 'Granth' means 'knot, ties, attachment'. Lord Mahavira was known as niggantham nayaputte by the Buddhists. Naya meant his clan, putte means son. Paavayana sachham means what he spoke was all facts. Granth also means book. Book denotes knowledge. It means what he spoke was without knowledge. Here knowledge as understood by layman(based on memory). Since he was Thirtankar naam gothra karam he had to exhaust his vachan vargana pudhgal. His deshna(lecture) was not given with the intention to teach because he was vitraag(without attachment). He practiced the highest form of meditation known as Five samithis and three gupthis. If one understands this, there is no meditation beyond this. He was a yogi(conventional) of the highest order. Herman Jacobi describes NIRGRANTH as shameless which is also true because it means absence of pride. Mahavir described 4 passions which brings about a man's downfall: anger, pride, deceit and greed. His famous sutra "the man who knows one, knows all. The man who knows all, knows one". If one can comprehend this sutra he will reach bodhi.
Sutra coming from the word 'suth' means 'yarn'. As the yarn has several filaments similarly sutra has several meanings. It is important to comprehend all the meanings of the sutra at the same time. One more meaning of the word 'sutra' is that which has been spoken without plan. In other words which is not a product of the thought. Since, because AA-sutra means planning and sutra means unplanned. One of the most important sutra is the 2nd 'Ang' known as 'sutra kritang' or popularly known as 'suyagadang'. Here 'suya' means sutra, 'gad' means 'fort' and 'ang' means 'aagam'. Its importance can be judged by the way it has been made mandatory to be read everyday in the 'pratikraman'(avashyak sutra) which is a daily ritual. It consists of 16 chapters in the first part and 7 in the second part. It deals with all the major philosophies existing in this world. The way one is secure in the fort, if one comprehends this sutra correctly, one is assured to become a Nirgranth.
Dear benevolent , can sutra also be explained as one single thread or a part which holds the full in a small set of words or a brief for memory which can unfold the whole realm....
Equally true,syadvaad is one of the most important quality of nirgranth.syaadvaad can be explained broadly as theory of relativity,(not to be confused with Einstiens)with respect to substance,time,space,attitude and all its modifications.AAgam literally means that which trickles down from a source.Nirgranth meaning as explained earlier,but the best meaning can be deduced,after one comprehends the chapter in suyagadaang sutra,which is called poundarik ,or the lotus pool.beautiful explanation by way a similes.
This is very famous aphorism from the first ang i.e.Acharang sutra. Here the word knows is very important.When one comprehends,a fact or fundamental so completely without an iota of doubt,he gets link or insight to the related facts or fundamentals,for e.g.when one knows the living thing,he knows the non living,when one knows one emotion of anger,he knows the other three,when one knows one insinct(sangna) he knows the rest,when he knows one substance (dravya),he knows the rest,similar for other fundamentals,lastly when he knows himself he knows all.It works in reverse dynamics too.Linked to this sutra is a subsequent one,"The fool considers the far as near and the near as far".Now what is far and near?
far and near is realtively subjective, isn't it? For one who has the utter knowledge, He can see things as clear as they are right in front of him. For a A-gyani, things witihin reach are distant too, because of his poor efforts and understanding, yes?
of course it is subjective. Hope you meant by utter knowledge the ultimate knowledge i.e. 'Keval gyan' or omniscient. Keval gyan is defined in nandi sutra in vyavahar naya as the one who knows and sees all substances(6 dravyas)with respect to its time, space, modifications and its attributes. From nischainaya it is defined as the one who knows and sees himself is called a 'kevali'. Here in this sutra it is meant one has to be aware of his mind, speech and body which is the nearest to himself. In other words the 5 samitis and 3 guptis. The word A-gyani is also relative because knowingness is the quality of a living thing(jeev), and the quality cannot be separated from the substance(tatvarth sutra). The source of knowledge is from two. Direct and Indirect(pratyaksh paroksh). Indirect is through the senses gurus, books, judgment and comparison. Knowledge which does not come from any of the above mentioned is the Direct. Anupeha is one of the ways to get the correct understanding. It should result in several insights.
The lotus pool is story told as a simile.In short,there was a lotus pool in which many lotuses grew.in the middle there was a lotus which was the most beautiful.Now there came a man from the east,who thought himself to be clever,wise,and got into the pool to fetch the most beautiful lotus in the middle,the more he proceeded,the more the water and the mud seemed to extend,he could not get back to the shore,nor to opposite shore and got stuck..similarly many men came,each thinking the earlier one was a fool, from the west,north,south,and intermediate directions.All of them got stuck.Now a monk living on low food and desiring to get to the shore of the (samsara).Standing on the bank of the lotus pool he saw the most beautiful lotus in the middle,also he saw the men stuck.He did not enter the lotus pool,but standing on the bank,he raised his voice and said fly up O beautiful lotus and the lotus flew up.Please note this a simile,told by the venerable mahaveer in the sutra.Now in the crowd of nirgrantha monks and nuns,nobody could comprehend the meaning of this simile.Then he explained the meaning thus,The lotus pool is the world,by the water in lotus pool he meant the karman,the mud in the lotus pool meant pleasures and amusements,the many lotuses in the pool was people in general,the most beautiful lotus in the middle was the king,all the men stuck was the heretical teachers,the monk is the law of the nirgranth,bank of the lotus pool was meant as dharmathirtha (church),preaching of the law was the monks voice,the lotus flying up was the nirvana.
A nirgranth knows,understands,comprehends all the three hundred and sixty three heretical sects,religious views,and philosophies and remains aloof,without entering the lotus pool.....!
There are two kinds of nirgranth,one is sangna yukth and the other is no sangna.here sangna is the four sangna,yukth means with,and the other,no means as in english without or absent of the four sangnas.The four sangna are aahar ,bhay,maithun ,parigraha.
priya Sri, can you please explain the Five samithis and three gupthis? is it doable in this time and day too? How? Please enlighten, O' wise one! thank you - prekshak
Five samitis&three guptis,is called as paavayana maya,which means the mother of all pravachans or deshana given by thirthankar.certainly it is doable,one may not reach perfection to the Nth degree,but if applied in day to day life,you are all the time in a state of meditation irrespective of the work you do.the first samiti is irya samiti.irya means movement.the nearest word in english for samiti is vigilance in which awareness is a part.To start with one has to be aware of all the movements of the body(voluntary or gross)like sitting,walking gestures,gait,of lying down etc,etc.The intention is not to harm yourself and other living beings.for eg.inspecting the place before one sits,if some sharp object is kept one may get hurt,or if some living being is on the chair ,bed,floor one may hurt it,similarly while walking or doing ones daily chores.when one actually does it ,the awareness increases to such an extent the the subtle,or involuntary movements of the body like blinking of eye lids,twitching of muscle is known.when it is actually applied in ones day to day life you will notice the chances of you getting hurt or hurting others is greatly reduced.It can be easily imbibed when you are observant of a person who comprehends,and applies in day to day life this samiti,as it covers all your wakeful hours.please ponder over it.more next time.
When one comprehends and applies this irya samiti he shall observe a certain kind of discipline emerging. Not the kind of discipline which is imposed by greed or fear. He will not be making any sudden movements or wild gestures in fact the movements will be graceful. He neither injures himself nor others because of his watch fullness and carefulness. The end result is he reaches a state of awareness that he understands totally his gross physical body. Please note the earlier comment - the man who knows one knows all, the man who knows all knows one.
Wow ! this means that by following irya samiti the principal samiti, we can also know the onset of a disease in the body and further make the adage true that prevention is better than cure.
priya Sri, you mentioned Irya samiti - "with utter awareness" -does that mean a Kayotsarga status? (i.e. complete awareness with total body relaxation) - if so, are you talking about the kind of Dhyan that Bhagwan Mahavir practised and proagated, yes? is that the reason he could bear all kinds of harships, penances, fire at his feet, khilaa in his ears, ants and vermins on his body, and chandkaushik's giant snake bite? by re-inforcing each and every of his 6 senses (5 + 1 gifted)? with the help of such a dhyan? Please enlighten, thank you - prekshak
It is total awareness.kayotsarga means actually abandonment of the body which will come at a later stage.For awareness the lord was compared with baarand pakshi which is prehistoric bird,with two heads,when it was eating with one beak the other head could rotate,which means it was aware of its surroundings too.here irya samiti is which can be applied in day to day life,for e.g:can you really take a bath ,when you will be making lots of movements of the body,without several thoughts interfering in your actions of cleansing,rubbing etc.Try it you will know what i mean.expecting a honest answer so can explain further.
yes, Sriji, you are right. i cannot take bath listless and unmovingly. So also, my mind is wandering all over too. Kayotsarga is 'total relaxation with complete awareness' i thought. So, irya samiti comes first, than is Kayotsarga, right? How does one practice Irya samiti and other samitis? please enlighten, o holy one!- thank you - prekshak.
How does one differentiate Preksha Dhyan & Samitis and how does Preksha dhyan influence or affect Irya samitis? what is a day to day practice you can suggest that one can do easily and rise higher towards achieving that sublime bliss? - thnak you - Prekshak.
Glad to hear an honest answer,so now you know what i was trying to tell by an e.g.of bathing,the direct result is the cleansing is intensive,and most importantly less wastage of water.similarly one can practice this samiti by being attentive to all movements one makes in day to day life.Rather than me explaining and feeding with second hand knowledge,once you start practicing you will gain a lot of insight,which will be yours forever.Remember,it is all related to dravya,kshetra ,kaal,and bhav,i.e.substance,place,time,attributes and its modifications.In other words any movement you make you are aware of the body,the surroundings,the time and the motive or cause ect.ect.Also remember when you gain insights it is the result of anupeha or you are already in preksha dhyaan.Anupeha literally consists of two words anu means atom or something minute,or subtle,sukshma, peha is to observe.The root of preksha dhyaan is anupeha,bhagwaan mahaveer has given a lot of importance to the benefit resulting from anupeha,it is explained and emphasized ones karmas which are heavy becomes light,and ones karmas which would have had a longer duration is very much reduced by anupeha.When you practice ,believe me you will get a lot of insights,understandings,and the thrill will be much greater than solving a difficult jigsaw puzzle.,expecting you to share ,more next time....
Priya Sriji, so anupeha is to see and to know, as they say in gujarati: jovu aney jaanvu. is this right? Is my form in anupeha when I see crawling insects/snake/tortoise and Others cannot or necglect to see? Or is this anupeha when i look around, i can spot soem insects in the midst of darkness and i catch them in a napkin and throw them out of the window? is this anupeha that I need (realize that I don't want but NEED)certain things or happenings and it happens or I get the thing i was needing??? Are the insects just waiting for me to be seen-caught and thrown out so they are stilla alive and well? I am sure i have no sukhsm gyaan (teesri aankh or 3rd eye of shiva) so whatt is this? please shed some light, O holy one!. thank you - prekshak.
actually I just realize you are tlaking about is ANupeha... that is AnuPreksha - i.e Concentration of thought, contemplation and autosugges¬tion . I remember reading somewhere about 'Vichay Dhyana' i.e. thought-oriented or conceptual meditation on one topic. So, you are also hinting us about the power of Anupeha and watching oneself focused onto one process of day to day activity, and as one observes that single process, one can prefect that art to a tee ( one can so do it blindly, kinda). Am i right to say youare suggesting AnuPreksha here, Sriji? thanks for an eye opener. - best - Prekshak
You are right. Anupreksha is a very wide and vast subject. It includes and excludes a lot. For eg. The word you used concentration above is true in one aspect but not focusing the thought on one subject to the exclusion of others like that of a torch. Because the torch when focuses light on an object it is unaware that itself is in darkness. Hope you understood what i meant by this eg. So it is concentration and not concentration also. Your word contemplation is also right in an aspect and pondering is also a word. Would not totally agree with the word autosuggestion because the whole effort is to understand deeply and get insights. One should be aware of one's conditionings which becomes an hindrance in getting insights. What i am talking about is the constant chattering of the monkey within us always agreeing/disagreeing, giving opinions, comparing, judging, evaluating, condemning etc. One should be aware of these happenings in the thought process. Hope you will succeed in the actual application. Await your response..
Further,one has to be zealous in effort(purusharth)for actually applying it.But remember again the result depends on the five samavayas,hope you know the five samavayas.
Dear Sriji, you mentioned: "benefit resulting from anupeha,it is explained and emphasized ones karmas which are heavy becomes light,and ones karmas which would have had a longer duration is very much reduced by anupeha". How does one go about doing so sincere Anupeha ( Anupreksha) that one can find such relief of Dharma Chakra (freedom from the cycle of life and deaths)??? Pl explain> As you asked, are the samvay going to help me??? ---These 5 Samvay are the main roads to get Moksha, yes? These are a) Kal b) niyati c) karma 4) purshartha 5) svabhav. Correct?please enlighten me, o' wise one. thnx -prekshak.
Dear Bhavya jeev,there are very few living beings who even thinks of getting out of this circle of life and death.Glad to know the thought itself coming into you,because then you are already in the process!The 5 samavayas are not the main road to moksha but to bring about an understanding of the process.It is swabhav=nature,kaal=time,karma=karma vargagana or action of mind,speech and body,niyati=fate(what has to happen must happen),purusharth=effort.For any event to take place these five should be present,may be in different permutation ,combinations.For E.g.A mango tree,it is its nature to produce mangoes,cannot produce coconuts,if sapling is planted it takes time factor to bear fruits 3 to 5 years,cannot expect all mangoes to be sweet or rotten,some be good or bad,it is its karmas,if struck by lightning,or earthquake,it is its fate,though we plant it has to make its own efforts to grow by consuming water and nutrients from the soil,but we in general ignore these contributions and out of ego say i planted the tree.Without being cynical ones efforts are 20% right?But is one making effort to maximum 20%?another e.g. is that of a pebble on sea shore which was a big stone once upon a time.Now it has got a smooth and round shape ,may be it did not wish for,but due to the constant lashing of the waves it got its shape,similarly undergoing several birth and death cycles will reach nirvana.More in next...
One of the ways to apply Anupeha is to read what has been written carefully,to read the lines,to read in between the lines and to read beyond the lines and to contemplate,ponder, on what the writer is trying to convey, and at the same time ones own thought process in the matter.Remember words are pudgal or matter,but the intention, motive,etc.are important.
Dear Sriji, Anupreksha is an offshoot of PrekshaDhyan that Prabhu Mahavir observed so religiously (pun intended!). This practice of Preksha dhyan ( see yourself thru' yourself) going into Kayotsarga, Antar yatra (internal trip), leshya dhyan (meditating on colors), & on body centers, perception of breathing and of Body as a whole & in parts and focusing on each centers individually (like the center of intuition or enlightenment or dhyan or of energy, etc - he stregthened himself to face off all adversities he faced! How can one go about doing these in our daily life to face off the rigors of a Sansaari? The present day stress is multilying and peace is becoming a rare entity, to be seeked and searched by one and all. Pls. enlighten, o pious one! - thanks, -prekshak
One has be careful using especially words related to spiritualism.For e.g.Moksha,nirvan,sansaar,etc.earlier it is mentioned words are pudgal or matter,it is in nischay naya,but these same words can mislead one or bring pain to oneself or others.Remembering one story of ramkrishna pramhans,when a person told him words are matter,but the same person was very much unnerved when somebody hurled abuses at him.We shall talk about it in bhasha samiti.Now moksh consists of two words moham=desire kshyam=extinguish,end, etc.In other words end of desire is state of moksh.Hence the 12th gunasthan is kshina mohaniya which is a state being in this world itself.the resultant next state is sahayoga kevali=with mind,speech,and body.the next being ayoga kevali,of very very short duration resulting in nirvaan = Aa shariri.nir=without,and vaan =body.One must comprehend the meanings of these words completely without complicating it.There is stress and a quest for peace?I want peace?The most wise answer is ,All one has to do is remove the I and WANT,then what remains is.....You are right in saying anupreksha is contemplation,But then one has to be in a state of saamayik,not the saamayik done as ritual but that samaayik which Mahaveer swami gave an example that of punya shraavak,which was invaluable.Not at all difficult provided one totally understand saamayik as what is karemi,and na karemi!
so much detailed info from you, still so much ignorance on my part... about various guna sthan, mohaniya and other karmas, and punya shravak and mahavir's conversation... Ooooh, when can my pudgal sharir get insight into all these and enligten my spirit and soul?, O' gyaanipurush! pls. explain. (yes i know some about punya shravak and few types of karmas, but coming from the teacher's mouth is much hits it right at home ( and heart). so, pls. continue...I can't just wait to know! thank you.- prekshak
Dear Bhavya jeev,Please note the writer is not teaching,one can teach language,maths etc.but cannot teach dharam or spiritualism.Writer is only sharing his views.writer is of the opinion when one teaches what actually one is doing is imposing ones views,opinions,knowledge ,there is always an element of subtle force,or, for some kind of consideration which is form of violence. Hence Mahaveer swami gave only deshana,he had to exhaust his vachan vargana pudgal,since he came into this world with predetermined thirthankar naam gotra karam.He never imposed anything on anybody,when anyone went to him with a request, his famous words were jahaa suham devanupiya!,literally means you may do, in which you find satisfaction oh! you dear to the gods!Had he told to do or not to do something he would not have been a vitraag!He was an embodiment of non violence.Hence his most famous saying which is written at the start of this blog,man you are your own friend.....Most important to note is he had exhausted his antraay karam.Must know all about antraay karam.If you have a different view from what is written above, would like to know.
Samayik,samyak darshan,samkit,samayaktva,are closely related terms.Samayik coming from the word samay=time not the physical time as understood in general but that time which is indivisible into no more fraction.Avali etc.is also a fraction of time,better explained as, in the blinking of an eye there is innumerable fractions of time.In other words samayik is a state when one is in absolute time,or a state when one has gone beyond time and space or again in other words a state where there is an absence of thought,a state which is indescribable.It is this samayik which mahaveer swami told as invaluable,of punya shravak.It is not at all difficult or impossible provided one understands the procedure or vidhi and its meanings in the right perspective...Karemi bhante is a part of a vidhi of samayik which has become a ritual unfortunately.Any vidhi is to break the sanskar or condition.We are all conditioned to think,speak,or act in a particular way according to dravya,kshetra,kaal,bhaav.In the samayik vidhi,the sixth lesson or the actual procedure at outset seems a contradiction,because there is karemi(what one has to do)and na karemi (What one should not do)....
so then, how does one clean up these Obstructing karmas, so as to move forward? Also, the 48 minutes of Punya shravak's samayik could lead him to higher levels. So, how can we do soemthing in this lifetime,at least once?.thnx - preskhak.
TO clear the Antraya karmas, the ignorant ones does Antraya nivaran puja. Are these really effective and worth, then we can do one and our path is clear. isn't it?
You are right,Antaray karmas are the obstructing karmas,it is the effect of actions of mind,speech and body done in this life or previous lives.To understand Antaray one should know 9 tatvas or 7 as some say because paap&punya ,both are considered as ashravas rightly.When one comprehends Bandh,then he knows samvar,then he also knows nirjara,and the resultant moksh!But then lets be practical,in our day to day life we are constantly giving opinions,evaluations,judgments as good or bad,according to our knowledge or state of circumstances,likes and dislikes,attachment or aversion ,either in the mind through thought process,or by speech,or again through body language there by accumulating ashravas.So Antaray is also antar=inner rai=opinion!Many a times unsolicited advice too which is Anartha dhand !When one is aware of all these causes,then he is in the knowledge and application of the three guptis,of man,vachan and kaaya!As regarding antaray nivaran puja,reminds me of mahaveer swamis saying that if sins can washed by bathing in the ganges then all the fishes in the river would have been emancipated.(suyagadaang sutra).....
You said: stay in Gyan with the knowledge of these antrayas and the ashravas - {these is the one that stops us from moving higher!} How does one stay in param gyaan as a sansaari purush (no gender bias here, purush = human being), facing day to day chaos? and still keep a smiling faces and the only goal is to rise, rise, rise??? pls. highlight, O gyaani! Thank you - prekshak.
First and the foremost is to be attentive.Attention(jagruthi,jatna) inside,attention outside.Inside means being aware of your mind,speech and body,and outside means being aware of the external circumstances and happenings.That is exactly what is shraddha=shravan and darshan,or joun ane janyu avasta or a state of being.This will lead you to samyak darshan,again which is defined as in tatvartha sutra as ;Tatvartha shraddhanam samyak darshanam!Here tatva consists of two words ,TA=what is and tva=as is.When there is total acceptance of what is, as is, without any resistance from inside that in other words in sahajpurva,along with being attentive is samyak darshan which is the first step.Would like to know what according to you is sansaar,or sansaari purush.Whether you are a sansaari purush or not one must have food,clothing and shelter,then what is it that differentiates the two?When one understands this totally there is no need to keep a smiling face,the smile is sahaj!or the chaos disappears!
so, You are saying few things already here: 1: jovoo aney jaanvoo - satat jaagruti - {even while in sleep} so is this back to Anupeha? 2: Samyag Darshan and sahajpurva {from Tatvartha Sutra); 3: Sansaari: I am one to have and provide the basis of day to day living (as per Maslow's Heirarchy -law of evolution (to evolve, unlike Darwin's or Mandel's theory of evolution), & At this stage in my life, i am still doing my basic duties as a sansari but as well am getting aware to rise and evolve, focusing more on a spiritual growth as well ( trying to reach the peak of the triangle Maslow created). That is me the sansari - i still have my needs and at times - "wants", but am being alert and conscious of my self in a surrounding wherever I am.
As a paamar toochh (miniscule in size and quality) & aham filled Sansari, I am and so, I am! I know that I am not providing anything to the family and self. This was all destined as per my karma; but there is this thing always -called "I, me & myself" saying: i did that, I am doing this, and so, you have to do it too (to my family members i say, with authority and force). That is What I AM! Is it possible to continue my being sansari as well as a "Asansari"???. Pls. enlighten, O Gyani! with param respect- Prekshak
what should I separate or cut off from my being a sansari to the one opposite - to become a gyata - drashtha??? I know i am not going to leave this sansar since i am bound and attached. But, I know I can do better with my life and atmaa!. Pls. highlight, with thnx - prekshak.
The writer cannot offer ready made solutions but can certainly express his views and has no intentions to influence in any manner whatsoever.Hence the opening lines of this blog.
Aarambh,Samaarambh is part of the sansaar,here Aarambh is planning,and samarambh is undertaking according to the plan.But in modern day living one must plan,schedule,but what is important is not getting attached to the plan,whether be it for materialistic aspirations or spiritual.It is very laudable that one is aware of ones attachment which is the first step because it is acceptance of the situation as is which is again samyak darshan as mentioned earlier.But one should be aware of the raag,dwesh,pain,anxiety,jealousy,all those negative emotions which comes along with it.One is also aware of the constant conflict with in ,lack of freedom etc.One also should know whether this vairaagya is going be short lived,or as some say smashaan vairaagya,when one loses somebody near.The immediate reaction of the mind which clever,cunning is to cling to the opposite that is detachment without discernment, which again is no different as it also brings,pain ,loneliness,depression etc.The writer has seen this happening.One should be able to observe this in totality actually.
The writer was not aware of maslow's theory ,just now went through it.The dictionary meaning of theory is idea.It is most important to stick to facts.More next time....
Dear Sriji, I apologize for not writing more clearly about -learning "how to become a gyata -drashta". HOpe you are not offended by it, I meant to ask to learn how to live almost-like a "aSansari" when in Sansaar. That's all. MY humble apologies for the same again. now, can you please elaborate on what you wrote here --"One also should know whether this vairaagya is going be short lived,or as some say smashaan vairaagya,when one loses somebody near.The immediate reaction of the mind which clever,cunning is to cling to the opposite that is detachment without discernment,..."??? ---awaiting your reply, with much thanks and param aadar, -prekshak.
Not at all offended,may be i have not been able to communicate properly,or express myself.Talking about being offended,what is the state of mind at the time?When one is offended he has let go his guard and watchfulness,and also let the other to manipulate ones emotions and loose ones equanimity..It is said there are ten kinds of punya which you may be aware of and the best is Abhaya dayanaam.One should be fearless and free others from being fearful.Must understand the four kashayas and the no kashayas thoroughly.Bhaya (fear)is the direct result of lobha (greed),hope you will ponder...More elaboration shortly....
The four main kashayas Of mohaniya karma i.e.anger,pride,deceit,greed and the NO kashayas you must be aware of.The No kashayas are like a catalyst which strengthen or enhances the main four.For e.g. the first no kashaya i.e.Haasya (laughter,not smile)is linked to pride.Note, we most of the time laugh at others,or even when we laugh at ourselves, its by recalling through memory a situation which we NOW think as funny.Even the laughter at the antics of a small child,is when we take pride as a grown up,& knowledgeable.Similarly one can link the No kashayas to the any of the four main or all the four kashayas.
When commented on vairagya,the emphasis was on vivek buddhi,or discernment,vivek can be explained as action taken in the absence of dwandh(conflict)within oneself.In other words there shall be no regret later. The actual application of five samitis and three guptis in day to day life shall result in one becoming a Asansaari.Shall explain in detail....
Dear Sriji , Are you talking of Abhay dayanam as in "chhakhu dayanam, mugg dayanam, etc, that comes in Daily Samayik Pratikraman?? Abhay dayanam = fearlessness! and thxnfor teh other notes on 5 samitis and 3 guptis. Mohaniya karmas i understood but "NO kashays" are what again?. thnks with param reverence - prekshak.
No Dear,Was talking about punyas(merits) like anna punya(food),PAANA PUNYA (MERITS DERIVED FROM PROVIDING WATER),Shayana punya,(bed & lodging)e.t.c.,out of which Abhaya daya is considered as most shresht or laudable. The NO kashayas which stimulates(NO)the four main are Hasya,Rati(like),Arati(dislike),bhaya(fear),Shok(sorrow)Jugupsa(feeling of disgust or contempt),strived,purushved,napumsakaved,(sexually perturbed accordingly).It is more IMPORTANT to be aware of ones state of emotions or feelings(kashaya)at any given time or circumstances,rather than memorizing these words for academic interest.Shall discuss more about samitis & its actual application...
Noteworthy your query about chakku dayanam,& mugg dayanam,It is part of praise and hymns for the thirthankars.Chakku is chakshu literally EYES,mugg is marg or the path.Eyes are for observation,now how one observes and walks the path is vast subject to be discussed,also note, nowhere it is mentioned Moksh dayanaam !Worth pondering over and over....
Priya Sriji, waiting for your discussing the Samitis and its various applications in daily life on our path to become a Asansaari! and if you can discuss: "smashaan vairaagya,when one loses somebody near.The immediate reaction of the mind which clever,cunning is to cling to the opposite that is detachment without discernment, which again is no different as it also brings,pain ,loneliness,depression etc " as you mentioned earlier. with sincere respect, prekshak...
Dear, We have already discussed irya samithi in brief. Lets now discuss the 2nd samithi bhasha samithi. We all know the basics which has been taught from our school days. It is a part of our education not to speak lies, be polite, not to use abusive language etc. etc. Now, there are 4 types of speeches : Truth(Satya vachan), Untruth(Asatya vachan), Mixture of truth and untruth(Mishra vachan), Vyavahar vachan(general). 1st, 2nd and 4th are simple. Mishra vachan: an example is do not kill(harm) hindus but approving violence towards some other community. Also it should be known in Thanang sutra out of the many Asambhav(impossible), like to make jeev into ajeev or ajeev into jeev. One of the Asambhav is to speak two words at one time(here time means absolute time of which there can be no more fractions like avali etc.). Hence, the cause of misunderstandings. First a thought comes into our mind(fastest), then it becomes a speech, then action of the body. All these is with respect to Dravya,kshetra,kaal, bhav.
The most important is to be aware of one's own kashaya(emotions and feelings) and not give way to anger, pride, deceit, greed, laughter, fear(instill fear in others), slander(vikatha), to be concise not loquacious and speak at proper time. One should also be aware that one can derive great pleasure (intellectual)in playing with the words and its manipulation. One also should be aware to use minimum adjectives(to the extent of sychophancy or condemnation)(Better to stick to facts). Also let me point out the four stages in one's spiritual state. The 1st stage is when he blames others for all his misery. 2nd he partly blames others and partly himself. The 3rd is he totally blames himself, goes into guilt and depression and the 4th is he neither blames others nor himself i.e. he accepts the situation as it is(Samyaktva).
In the last chapter of the Uttaradhyan sutra(means the best and the last) 4 types of bhavanas(emotions) has been told which one should avoid at the time of death out of which one is Kandarpa bhavana, which means rebaldry and amusing others.Also in suyagadang sutra,the the second part ,fifth chapter,mentions what one should speak and maintain with regard to the world being eternal or not eternal,with regard to killing of lesser sensed beings (ekindriya) or higher sensed beings(panch indriya),it is meritorious or not meritorious ect.ect.In other words when one has mastered syadvaad,one does not indulge in arguments.One of the best principle I have heard from a sadhu is, "(Gujarathi)baara khadi ma bay shabdh che ,jya thi thamaro akha sansaar ubha thay che,the che ,HAAN pachi NAA!". Volumes can be written on this topic but for the alert , and zealous total comprehension of a single word can bring about the transformation. 'The man who ask questions is mistaken, the man who answers the questions is also mistaken, when there is no question and answer there is silence, when there is silence inside there is silence outside, out of such a silence is born attention, when there is attention there is no tension."(maunenam muni).The one who is silent is muni!
priya Sriji, so much written, so much to digest and so little I abide and follow to... arere, shame on me! I still am learning and growing, with your words and explanation taht you so carefully put in here. Thnx. Also, I realize your quoting from Suyaagdaang sutra often. I am impressed by your easy to understand explanations, truly i do. is this Sutra consists of very important messages from prabhu Mahavira? yes, i am knowing the samithis and bhavnas and more... thnx - prekshak
Dear,Do not condemn yourself,nor underestimate your potential.Also need not remain in the third stage mentioned earlier.suyagaddang is certainly important,many chapters like virya(power,energy,shakti),samadhi,maggam(thepath), samosaran, kiriyasthanam, etc.etc.Uttaradhyan mentions four durlab(difficult to obtain viz.human birth, true dharam,(way of life)right teacher(nirgranth),most important even if one gets all three the energy(virya,or shakthi, mind you not only bhakthi)for its application.samadhi(meditative,carefulness) is samta(equanimity)in aadhi(mental trouble),vyadhi(physical trouble),upadhi(trouble arising out of objects or circumstances).Maggam (the path)especially mentions with regard to speech,
One should not say a action or food is meritorious or not meritorious,for there can be an objection to both,for food one becomes an accessory to the killing of beings,and those who forbid it,deprive them of means of subsistence.Those who give neither answer reach beatitude.Samosaranam deals with different philosophies,kriyasthanam deals with thirteen ways one acquires karman vargana pudgal.Next we shall discuss Eshana samiti....
Dear, At the outset let it be clear the views expressed(earlier, now and in the future) may not be according to the tradition, assuming that you are aware of the traditional views. Now, Eshana Samiti....Eshana literally means which enhance, added to, initiate(english dictionary meaning). The 4 words which occur in this samiti are Eshana, Gaveshana, Grahanaieshana, Pribhogaeshana. Gaveshana(inspect process before), Grahanaieshana(investigate, process later), Paribhogaeshana(consumption) of food including water, clothes or any articles of use including lodging. We are all consumers from morning to night i.e. dependant on others and things. Hence, the saying which you must have seen in the symbol associated with Jainism above the shape of the universe, "Parapopagraho Jeevanam" means a living being depends on other living beings.
Articles of use can be broadly classified into two: Adhikaran(harmful) and Upkaran(useful) For eg: A knife useful for cutting fruits, vegetables(one viewpoint) but from the fruits and vegetables viewpoint it is harmful. Similarly, a car, useful for travelling but in careless hands harmful for others, so also for all articles. Generally, we intake 2 substances into our body viz. food and air. If one is not careful in their consumption it shall bring harm. The best way is to eat when hungry, drink when thirsty, and to stop eating when hunger is quenched and stop drinking when thirst is quenched. The 1st part is easier to understand and practice, the 2nd part is easier said than done! One who applies this maxim will not invite disease. In the modern world, one is bombarded with knowledge(second hand), advertisement etc. But the one who is careful, investigative, knows his body's requirements thoroughly, so also the awareness.
Cannot advice or standardise as good or bad as all are individuals having variety of existences. One should know what is best for him through trial and error method. The knowledge thus gained is forever and his own(hence, the opening lines of the blog 'Man you are your own friend'). To narrate an incident a person asked the writer to teach meditation, advised him to start in the toilet. He thought it as a joke, but was really meant. Out of the 5 Sharir one should understand Tejas sharir(heat body). This sharir helps you with your digestion. Also when a person is dead, this sharir alongwith karman sharir makes an exit from the body. Hence the body turns cold. Hope this will suffice and you will do Anupeha(ponder) accordingly.
Next is "Adana Nikshepana samiti". It means carefulness in giving and receiving things. In our day to day life there are several occasions when one is either giving or receiving(it includes keeping, storing etc.) things, it means to be vigilant about this in a way where one is not hurt nor hurt other beings. These actions to be done with full awareness with respect Dravya(substance), Kshetra(space), Kaal(time), Bhava(condition of mind). Reminds of a story of a monk who had to give his final test on knowledge of sutras. The master had fixed the day, the monk prepared and learned for day and night. When he entered the chamber of the master the only question the master asked him was not of the sutras but where he had kept his things before he entered. The monk fumbled and was not aware. He failed in the test. So much for his study!
priya Sriji, sorry for a delayed response. Had issues with the blog itself, it not recognizing me nor IE8 or firefox browser. Anyway, hope this works. just a quick advice i need here if you please may: - we have a huge new derasar Pratistha here and we have the privilege of getting Shri Simandhar Swami bhagwan's idol to do pratistha. Can you suggest anything special i should be doing during these times where my heart and soul can stay as one and thinking and feeling good??? any special thoughts? - pl. advice, -with param aadar, Prekshak.
Also, pujya Sriji, your talk on 15th June: "starting meditation in the toilet". Please expand and explain this topic if you may.-thnx -w/ sneh, Prekshak.
pujya Sriji, the pratistha we are involved personally will be none other than our present Tirthankar Simandhar swami. So, please advice if i have to follow certain rituals or other ascetic duties (apart from doing the rituals as they will tell us to do at that spot itself). I remain blessed - thnx- prekshak.
Dear,this blog is now domain,site ,the old name also remains,where is this derasar?give your cell no.and mail id too.You may also contact Mr.deepak nagda in delaware on cell+13024384768,0013027311836.
Dear,you can access this blog as too.Meditation in the toilet, what was meant was, one should know for himself what type of food,and quantity one should consume,so it will not lead to putrefaction.In other words part of eshana samiti.
The next samiti is Uchara Prasavana samiti. It is to be attentive to all the waste one produces which is jeev and ajeev and its disposal in such a manner that it causes no offence to living beings. It includes all civic sense.
Good evening Sir....It was really knowledgeable session today at your place....as you told verbally meaning of Paryushan..can you please explain in detail..meaning of PARYUSHAN here as well...thnx in advance.
There may be many traditional views on Paryushan. Coming from the word Pradhushan(pollution) in north India and Pradhosha vratam in south India. Prakaram dosham = Pradhosham. By activities of mind, speech and body one accumulates(polluted by) Karman vargana pudgal(asrav)(refer to kriyathanam post), supposed to be cleansed daily(samvar) by pratikraman(divasi and rayi), vrat, pachkkan, tap(which is nirjara) etc. When one is unable to do it daily, once in 15 days(aatam, pakhi), monthly, 6 months, yearly. Hence, paryushan is an opportunity in chaturmas to cleanse oneself, at least once a year.
Prevention better than cure!Go through Kriya thanam thoroughly and avoid 1-12 activities as far as possible. To be in samayik is also a way for karmanirjara provided one understands the meaning of the words in the sutra and actually applies it. Refer to earlier comments on samayik.
priya Sriji, It is good to be back. Hope all is well. I shall try and be mroe regular if the web allows me to be, since the site gets partially blocked at my place. so, the dersar pratistha went as it was supposed to be - with lots of people, happiness , confusion, & also, lots of money and labor donated where most people went home with a full meal in their belly and incomplete feeling at heart since they cannot get any gheeboli (albeit, due to their finance limitations and few people who took the most). Yes, the derasar people were happy. What did i learn here? my take home lesson was - physically, i got to partake the closest pratistha for Lord Simandhar swami and Sudharmaswami ever. mentally i felt great to be so close, welcoming the lord in our new derasar. Spritually, I am still thinking what did i achieve? MY total spiritual gain was miniscule. Since they don't tell or teach what to obtain from doing such a giant holy task. My son and daughter came home incomplete and confused. YOur pointers and advice is much needed to guide me and open my eyes here, please! - much thnx - prakshak.
This is all a part of life. One undergoes several stages in the spiritual ladder when all 5 samavayas comes together it will result in bodhi. Reminds of the story of Harikesi muni, 12th chapter, uttaradhyan sutra. By birth he was a chandala caste(cremating bodies), the story in short the brahmanas was conducting a pooja. He asked them "what is the use of external purity by using water, kusa, grass, sacrificial poles, straw and wood, fire and all the ingredients used in oblations." The brahmanas asked him "how should we sacrifice and what oblations do u offer?" He answered "tavo joyi.... Now translated in english thus, penance is my sacrifice, life my fireplace, right exertion(samayaktva), my sacrificial ladle, the body dried cowdung, karmanavarmana my fuel, restraint, right exertion, and equanimity are my oblations." Harikes muni obtained moksh. Now ponder...
Priya Sriji, Life has been slightly stressed here lately. Mere mis-understandings and sheer dislike has become an evil prejudice lately. Anything you suggest to do-tup-jup-chant-hum where I can feel at ease and more confident and positive toward life? pl. advice, O' Holy one! -thnk you- prekshak.
Total acceptance of situation,circumstances as is,samyaktva!Understand anitya bhavana,good times will not last forever,but then nor will bad times.Quoting from suyagadang sutra"The world is divided into two opinions,one for work,one for abstention from work,the fools and the wicked realize work,the wise and the pious for abstention from work"Hope you will ponder on this sutra....The clue:here work is as defined in physics=FORCE.
Dear Sriji, Param naman! YOu said about looking life with AnityaBhavna: one that is not Nitya or fixed/one that is temporary and transient. Yes, i can understand the course of life and its path. But, being a Sansari, with all things required as "default" -that means i must/have to do everything as a Social animal does. Now, I ask, is " i have the awareness about moving upward, higher but the path is filled with hurdles.So, I ask, is there any suggestions from your wisdom, that can guide me how to start my daily life??? When i am in bed, what thoughts I must live with? any prayers? when i get up, seeing the bright sun, warming up my life, how do i warm up my mind and heart and soul? What does my morning should consist of? {apart from my job related duties}..., what do i do every every hours till betw. breakfast and lunch? do a Unodari vrat? {Yes, i am doing my office duties, but mind is empty and seeking the higher grounds}, so... Then how do i have lunch? any rituals-speech less?, eat after a prayer?... then another unodari vrat? or any other prayer or good feeling? then afternoon tea? evening - on way back to home or another place...in car or in train , what to do? Yes, i want to abstain from work and to not abstain from work! pls. note that the physical force is applied but ... mia mind is constantly hungry, hungry for better food ...food of spiritual guidance and understanding, food to grow and rise and move up...!!! i think, this day to day kriya can keep me in loop (focused), and keep my wandering mind from slipping on the slippery slope of life. yes, i am hungry, real hungry for the spritual fruits. Pls. advice. Thank You, with aadar, Prekshak.
One should be factual about being sansaari,means one needs food,clothing&shelter,whether one is sansari or not.Will say to end the day with khame mi..the short pratikraman,also sagari santhara,to maintain anitya bhavna.samayik in the morning,unodhari is definitely praise worthy.But nothing better than five samitis and three guptis!
Priya Sriji, Param naman! Yes, i want to have the spiritual fruit but not to be the "nut" (what is the actual saying here?}. Yes, jagruti is happening. Preksha Dhyan, antar yatra, leshya dhyan,etc is an ongoing process and is happening slow and steady for me and has proven a real "spirit-lifter" for me. Yes, but now, the mind says i need more, more, more! TRying to study more about the Bhavnas, Samvar and Samitis. more soon, thank you and be well. Ppls. advice. W/ sincere respect, from Prekshak.
Dear you rightly said its a ongoing process,One should have khama(of khame mi) which you will realize later actually means patience!But to warn you the mind which is clever,cunning,seeking,ambitious,trying to achieve can lead you astray!
Dear you rightly said its a ongoing process,One should have khama(of khame mi) which you will realize later actually means patience!But to warn you the mind which is clever,cunning,seeking,ambitious,trying to achieve can lead you astray!
Priya Sriji, Naman. Yes, i am doing all things as per our ideals and following it honestly with utter faith. but many times it becomes hard . One gets tested all the time. A friend of mine has a dilemma at his office. His problem question is: What happens when you have a supervisor who is really hell bent on creating misery for you, no matter how faithfully you do all your works. What is the best course to handle him? shall my friend use a " denial mechanism" and ignore him and his criticisms? or shall he become Mahavira and try to get bitten by him (the negative force)& hope & to wait for the doodh (milk) to flow? as in chandkoshik's? and free him as well from the kramik karma bandhan? Pls. advice a confused workoholic! with utter reverence to you -prekshak.
Dear,Why it should become hard?It should be sahaj or effortless,Let the goodness manifest effortlessly.When one says test there has to be a reward or punishment,look for none ,without motive.hope you understand....Your friend should consider the supervisor as param upkari,rather than paramadhami dev.......one should understand it as nirjara and that too sakaam.....
Yes, I shall ask my fellow worker to do just that and see what comes off of it. But, could you please reply to my 2 early posts about "sadhna in a day to day life" please? -thank you for taking time out of your very busy schedule lately to reply. -with param aadar and sneh, - prekshak.
There are four stages in persons life as he works up the spiritual ladder,at the first he blames others for all his misery and misfortunes,second he partly blames himself and partly others,third he blames himself and goes into depression,guilt etc,fourth he neither blames himself nor others,accepts the situation as is which is samyaktva!
The last chapter of uttaradhyan sutra, the last verses describe 5 negative bhavanas(state of mind or thought process). Kandarppa, Abhiyogiki, Kibbisiyam, Moha, Asuri. All these bhavanas will result in evil existences and one should not be in, at the time of death especially. Kandarppa is all about joking, making fun of others, ribaldry. Abhiyogiki is to practice spells, besmear the body, incantations etc. Asuri is the one who is always angry, not forgiving and impatient. He who is in revilement(asathna) is in Kibbisiyam. He who commits suicide by weapons, poison, fire, or dies in a state of desire is Moha bhavana. As the positive bhavanas like maitri etc is well known, one should also know the negative to be holistic.
Priya Sriji, as per your last guide menitoning to do Sakaam Nirjara to handle my co-workers' plight with his "negative" supervisor, how do i know what is sakaam nirjara and its 10-12 tapas and austerities? So that I and he can handle the situation better ...Please highlight and explain. - with param vinay and naman, - prekshak.
Priya Sriji, can i remain in the "sakaam Nirjara" state of mind while at work that is testing all my might, endurance that i have developed/learnt from my upbringing as well as from the Dharma Shastras? I know, my co-worker is learning/following your leads, thanking the Supvsr mentally for making his karma-minus. Many Thanks - prekshak.
Priya Sriji, hope you are doing well. Just a quick confusion here about Navpadji Siddhachakra mantra - that mentions about getting Siddhi while doing "Sadhu darshan". and i thought all along that the Arihants can deliver us moksha and siddhi. Please enlighten O' paavan purush. thank you - prekshak.
Priya Sriji, i am writing after a long time , after i found your site is re-newed and ready... to literate the agyaat munn, and to clean and purify it as well - of all prejudices and ignorances! hope you are doing well. - Just wanted to start fresh by learning what is Soul - atman? How can i say anything about that which is not seen? How can our Agamas & shashtras tell stories about it and describe that which is neither seen nor felt by any human jeev? A hindu - jain can talk about Atman - Soul ( based on his religious upbringings and ideas) but how does a catholic believe there is an element called "soul", without any concrete evidence? please enlighten, O' paavan purush! With param vinay-----agyaat Prekshak
Dear Sriji Menon saheb, hoping you are ok. Sorry for a very late talk here after years... apologies sincere. Can we start the blog-chat on Jainism and practical life, day to day living...etc. again please?
Dear Sriji MenonSaheb, hope yoaure well. I am writing after a very long time, sicnere aplogies for the tardiness. Hope youare OK with Covid and the absent blog and discussions.... So sorry. maybe we can re-start it soon...
pls. reply if you may. I wish you well. --- sincerely, Prekshak
what is the meaning of nirgranth,& who is he?
ReplyDeleteEtymologically 'Nir' means 'without', 'Granth' means 'knot, ties, attachment'. Lord Mahavira was known as niggantham nayaputte by the Buddhists. Naya meant his clan, putte means son. Paavayana sachham means what he spoke was all facts. Granth also means book. Book denotes knowledge. It means what he spoke was without knowledge. Here knowledge as understood by layman(based on memory). Since he was Thirtankar naam gothra karam he had to exhaust his vachan vargana pudhgal. His deshna(lecture) was not given with the intention to teach because he was vitraag(without attachment). He practiced the highest form of meditation known as Five samithis and three gupthis. If one understands this, there is no meditation beyond this. He was a yogi(conventional) of the highest order. Herman Jacobi describes NIRGRANTH as shameless which is also true because it means absence of pride. Mahavir described 4 passions which brings about a man's downfall: anger, pride, deceit and greed. His famous sutra "the man who knows one, knows all. The man who knows all, knows one". If one can comprehend this sutra he will reach bodhi.
Deletethis is an gr8 insight plz keep writing more
ReplyDeleteif there is ref of the sutra it will definately have more impact
so ...continue to enlighten plz.
Sutra coming from the word 'suth' means 'yarn'. As the yarn has several filaments similarly sutra has several meanings. It is important to comprehend all the meanings of the sutra at the same time. One more meaning of the word 'sutra' is that which has been spoken without plan. In other words which is not a product of the thought. Since, because AA-sutra means planning and sutra means unplanned. One of the most important sutra is the 2nd 'Ang' known as 'sutra kritang' or popularly known as 'suyagadang'. Here 'suya' means sutra, 'gad' means 'fort' and 'ang' means 'aagam'. Its importance can be judged by the way it has been made mandatory to be read everyday in the 'pratikraman'(avashyak sutra) which is a daily ritual. It consists of 16 chapters in the first part and 7 in the second part. It deals with all the major philosophies existing in this world. The way one is secure in the fort, if one comprehends this sutra correctly, one is assured to become a Nirgranth.
ReplyDeleteDear benevolent ,
ReplyDeletecan sutra also be explained as one single thread or a part which holds the full in a small set of words or a brief for memory which can unfold the whole realm....
what does the word aagam mean....
what is the actual meaning of nirgranth......
Equally true,syadvaad is one of the most important quality of nirgranth.syaadvaad can be explained broadly as theory of relativity,(not to be confused with Einstiens)with respect to substance,time,space,attitude and all its modifications.AAgam literally means that which trickles down from a source.Nirgranth meaning as explained earlier,but the best meaning can be deduced,after one comprehends the chapter in suyagadaang sutra,which is called poundarik ,or the lotus pool.beautiful explanation by way a similes.
ReplyDeleteThis is very famous aphorism from the first ang i.e.Acharang sutra.
ReplyDeleteHere the word knows is very important.When one comprehends,a fact or fundamental so completely without an iota of doubt,he gets link or insight to the related facts or fundamentals,for e.g.when one knows the living thing,he knows the non living,when one knows one emotion of anger,he knows the other three,when one knows one insinct(sangna) he knows the rest,when he knows one substance (dravya),he knows the rest,similar for other fundamentals,lastly when he knows himself he knows all.It works in reverse dynamics too.Linked to this sutra is a subsequent one,"The fool considers the far as near and the near as far".Now what is far and near?
far and near is realtively subjective, isn't it? For one who has the utter knowledge, He can see things as clear as they are right in front of him. For a A-gyani, things witihin reach are distant too, because of his poor efforts and understanding, yes?
ReplyDeleteof course it is subjective. Hope you meant by utter knowledge the ultimate knowledge i.e. 'Keval gyan' or omniscient. Keval gyan is defined in nandi sutra in vyavahar naya as the one who knows and sees all substances(6 dravyas)with respect to its time, space, modifications and its attributes. From nischainaya it is defined as the one who knows and sees himself is called a 'kevali'. Here in this sutra it is meant one has to be aware of his mind, speech and body which is the nearest to himself. In other words the 5 samitis and 3 guptis. The word A-gyani is also relative because knowingness is the quality of a living thing(jeev), and the quality cannot be separated from the substance(tatvarth sutra). The source of knowledge is from two. Direct and Indirect(pratyaksh paroksh). Indirect is through the senses gurus, books, judgment and comparison. Knowledge which does not come from any of the above mentioned is the Direct. Anupeha is one of the ways to get the correct understanding. It should result in several insights.
ReplyDeletekindly explain the lotus pool plz....
ReplyDeleteThe lotus pool is story told as a simile.In short,there was a lotus pool in which many lotuses grew.in the middle there was a lotus which was the most beautiful.Now there came a man from the east,who thought himself to be clever,wise,and got into the pool to fetch the most beautiful lotus in the middle,the more he proceeded,the more the water and the mud seemed to extend,he could not get back to the shore,nor to opposite shore and got stuck..similarly many men came,each thinking the earlier one was a fool, from the west,north,south,and intermediate directions.All of them got stuck.Now a monk living on low food and desiring to get to the shore of the (samsara).Standing on the bank of the lotus pool he saw the most beautiful lotus in the middle,also he saw the men stuck.He did not enter the lotus pool,but standing on the bank,he raised his voice and said fly up O beautiful lotus and the lotus flew up.Please note this a simile,told by the venerable mahaveer in the sutra.Now in the crowd of nirgrantha monks and nuns,nobody could comprehend the meaning of this simile.Then he explained the meaning thus,The lotus pool is the world,by the water in lotus pool he meant the karman,the mud in the lotus pool meant pleasures and amusements,the many lotuses in the pool was people in general,the most beautiful lotus in the middle was the king,all the men stuck was the heretical teachers,the monk is the law of the nirgranth,bank of the lotus pool was meant as dharmathirtha (church),preaching of the law was the monks voice,the lotus flying up was the nirvana.
ReplyDeleteA nirgranth knows,understands,comprehends all the three hundred and sixty three heretical sects,religious views,and philosophies and remains aloof,without entering the lotus pool.....!
ReplyDeleteAre there kinds of nirgranth?
ReplyDeleteThere are two kinds of nirgranth,one is sangna yukth and the other is no sangna.here sangna is the four sangna,yukth means with,and the other,no means as in english without or absent of the four sangnas.The four sangna are aahar ,bhay,maithun ,parigraha.
Deletepriya Sri, can you please explain the Five samithis and three gupthis? is it doable in this time and day too? How? Please enlighten, O' wise one!
ReplyDeletethank you - prekshak
Five samitis&three guptis,is called as paavayana maya,which means the mother of all pravachans or deshana given by thirthankar.certainly it is doable,one may not reach perfection to the Nth degree,but if applied in day to day life,you are all the time in a state of meditation irrespective of the work you do.the first samiti is irya samiti.irya means movement.the nearest word in english for samiti is vigilance in which awareness is a part.To start with one has to be aware of all the movements of the body(voluntary or gross)like sitting,walking gestures,gait,of lying down etc,etc.The intention is not to harm yourself and other living beings.for eg.inspecting the place before one sits,if some sharp object is kept one may get hurt,or if some living being is on the chair ,bed,floor one may hurt it,similarly while walking or doing ones daily chores.when one actually does it ,the awareness increases to such an extent the the subtle,or involuntary movements of the body like blinking of eye lids,twitching of muscle is known.when it is actually applied in ones day to day life you will notice the chances of you getting hurt or hurting others is greatly reduced.It can be easily imbibed when you are observant of a person who comprehends,and applies in day to day life this samiti,as it covers all your wakeful hours.please ponder over it.more next time.
ReplyDeleteWhen one comprehends and applies this irya samiti he shall observe a certain kind of discipline emerging. Not the kind of discipline which is imposed by greed or fear. He will not be making any sudden movements or wild gestures in fact the movements will be graceful. He neither injures himself nor others because of his watch fullness and carefulness. The end result is he reaches a state of awareness that he understands totally his gross physical body. Please note the earlier comment - the man who knows one knows all, the man who knows all knows one.
ReplyDeleteThis comment has been removed by the author.
ReplyDeleteWow ! this means that by following irya samiti the principal samiti, we can also know the onset of a disease in the body and further make the adage true that prevention is better than cure.
ReplyDeletepriya Sri,
ReplyDeleteyou mentioned Irya samiti - "with utter awareness" -does that mean a Kayotsarga status? (i.e. complete awareness with total body relaxation) - if so, are you talking about the kind of Dhyan that Bhagwan Mahavir practised and proagated, yes? is that the reason he could bear all kinds of harships, penances, fire at his feet, khilaa in his ears, ants and vermins on his body, and chandkaushik's giant snake bite? by re-inforcing each and every of his 6 senses (5 + 1 gifted)? with the help of such a dhyan? Please enlighten, thank you - prekshak
It is total awareness.kayotsarga means actually abandonment of the body which will come at a later stage.For awareness the lord was compared with baarand pakshi which is prehistoric bird,with two heads,when it was eating with one beak the other head could rotate,which means it was aware of its surroundings too.here irya samiti is which can be applied in day to day life,for e.g:can you really take a bath ,when you will be making lots of movements of the body,without several thoughts interfering in your actions of cleansing,rubbing etc.Try it you will know what i mean.expecting a honest answer so can explain further.
ReplyDeleteyes, Sriji, you are right. i cannot take bath listless and unmovingly. So also, my mind is wandering all over too. Kayotsarga is 'total relaxation with complete awareness' i thought. So, irya samiti comes first, than is Kayotsarga, right? How does one practice Irya samiti and other samitis? please enlighten, o holy one!- thank you - prekshak.
DeleteHow does one differentiate Preksha Dhyan & Samitis and how does Preksha dhyan influence or affect Irya samitis? what is a day to day practice you can suggest that one can do easily and rise higher towards achieving that sublime bliss? - thnak you - Prekshak.
ReplyDeleteGlad to hear an honest answer,so now you know what i was trying to tell by an e.g.of bathing,the direct result is the cleansing is intensive,and most importantly less wastage of water.similarly one can practice this samiti by being attentive to all movements one makes in day to day life.Rather than me explaining and feeding with second hand knowledge,once you start practicing you will gain a lot of insight,which will be yours forever.Remember,it is all related to dravya,kshetra ,kaal,and bhav,i.e.substance,place,time,attributes and its modifications.In other words any movement you make you are aware of the body,the surroundings,the time and the motive or cause ect.ect.Also remember when you gain insights it is the result of anupeha or you are already in preksha dhyaan.Anupeha literally consists of two words anu means atom or something minute,or subtle,sukshma, peha is to observe.The root of preksha dhyaan is anupeha,bhagwaan mahaveer has given a lot of importance to the benefit resulting from anupeha,it is explained and emphasized ones karmas which are heavy becomes light,and ones karmas which would have had a longer duration is very much reduced by anupeha.When you practice ,believe me you will get a lot of insights,understandings,and the thrill will be much greater than solving a difficult jigsaw puzzle.,expecting you to share ,more next time....
ReplyDeletePriya Sriji, so anupeha is to see and to know, as they say in gujarati: jovu aney jaanvu. is this right? Is my form in anupeha when I see crawling insects/snake/tortoise and Others cannot or necglect to see? Or is this anupeha when i look around, i can spot soem insects in the midst of darkness and i catch them in a napkin and throw them out of the window? is this anupeha that I need (realize that I don't want but NEED)certain things or happenings and it happens or I get the thing i was needing???
ReplyDeleteAre the insects just waiting for me to be seen-caught and thrown out so they are stilla alive and well? I am sure i have no sukhsm gyaan (teesri aankh or 3rd eye of shiva) so whatt is this? please shed some light, O holy one!. thank you - prekshak.
actually I just realize you are tlaking about is ANupeha... that is AnuPreksha - i.e Concentration of thought, contemplation and autosugges¬tion . I remember reading somewhere about 'Vichay Dhyana' i.e. thought-oriented or conceptual meditation on one topic. So, you are also hinting us about the power of Anupeha and watching oneself focused onto one process of day to day activity, and as one observes that single process, one can prefect that art to a tee ( one can so do it blindly, kinda). Am i right to say youare suggesting AnuPreksha here, Sriji? thanks for an eye opener. - best - Prekshak
ReplyDeleteThis comment has been removed by the author.
ReplyDeleteYou are right. Anupreksha is a very wide and vast subject. It includes and excludes a lot. For eg. The word you used concentration above is true in one aspect but not focusing the thought on one subject to the exclusion of others like that of a torch. Because the torch when focuses light on an object it is unaware that itself is in darkness. Hope you understood what i meant by this eg. So it is concentration and not concentration also. Your word contemplation is also right in an aspect and pondering is also a word. Would not totally agree with the word autosuggestion because the whole effort is to understand deeply and get insights. One should be aware of one's conditionings which becomes an hindrance in getting insights. What i am talking about is the constant chattering of the monkey within us always agreeing/disagreeing, giving opinions, comparing, judging, evaluating, condemning etc. One should be aware of these happenings in the thought process. Hope you will succeed in the actual application. Await your response..
ReplyDeleteFurther,one has to be zealous in effort(purusharth)for actually applying it.But remember again the result depends on the five samavayas,hope you know the five samavayas.
ReplyDeleteDear Sriji, you mentioned: "benefit resulting from anupeha,it is explained and emphasized ones karmas which are heavy becomes light,and ones karmas which would have had a longer duration is very much reduced by anupeha". How does one go about doing so sincere Anupeha ( Anupreksha) that one can find such relief of Dharma Chakra (freedom from the cycle of life and deaths)??? Pl explain>
ReplyDeleteAs you asked, are the samvay going to help me??? ---These 5 Samvay are the main roads to get Moksha, yes? These are a) Kal b) niyati c) karma 4) purshartha 5) svabhav. Correct?please enlighten me, o' wise one. thnx -prekshak.
Dear Bhavya jeev,there are very few living beings who even thinks of getting out of this circle of life and death.Glad to know the thought itself coming into you,because then you are already in the process!The 5 samavayas are not the main road to moksha but to bring about an understanding of the process.It is swabhav=nature,kaal=time,karma=karma vargagana or action of mind,speech and body,niyati=fate(what has to happen must happen),purusharth=effort.For any event to take place these five should be present,may be in different permutation ,combinations.For E.g.A mango tree,it is its nature to produce mangoes,cannot produce coconuts,if sapling is planted it takes time factor to bear fruits 3 to 5 years,cannot expect all mangoes to be sweet or rotten,some be good or bad,it is its karmas,if struck by lightning,or earthquake,it is its fate,though we plant it has to make its own efforts to grow by consuming water and nutrients from the soil,but we in general ignore these contributions and out of ego say i planted the tree.Without being cynical ones efforts are 20% right?But is one making effort to maximum 20%?another e.g. is that of a pebble on sea shore which was a big stone once upon a time.Now it has got a smooth and round shape ,may be it did not wish for,but due to the constant lashing of the waves it got its shape,similarly undergoing several birth and death cycles will reach nirvana.More in next...
ReplyDeleteOne of the ways to apply Anupeha is to read what has been written carefully,to read the lines,to read in between the lines and to read beyond the lines and to contemplate,ponder, on what the writer is trying to convey, and at the same time ones own thought process in the matter.Remember words are pudgal or matter,but the intention, motive,etc.are important.
ReplyDeletethat was nicely said thank you, Nirgranthi. I shall write more soon.Thnx -Prekshak
ReplyDeleteDear Sriji, Anupreksha is an offshoot of PrekshaDhyan that Prabhu Mahavir observed so religiously (pun intended!). This practice of Preksha dhyan ( see yourself thru' yourself) going into Kayotsarga, Antar yatra (internal trip), leshya dhyan (meditating on colors), & on body centers, perception of breathing and of Body as a whole & in parts and focusing on each centers individually (like the center of intuition or enlightenment or dhyan or of energy, etc - he stregthened himself to face off all adversities he faced! How can one go about doing these in our daily life to face off the rigors of a Sansaari? The present day stress is multilying and peace is becoming a rare entity, to be seeked and searched by one and all. Pls. enlighten, o pious one! - thanks, -prekshak
ReplyDeleteThe end part of Preksha dhyan is Anupreksha - contemplation! - that is the most difficult part i assume to do in practice. - thnx - prekshak.
ReplyDeleteOne has be careful using especially words related to spiritualism.For e.g.Moksha,nirvan,sansaar,etc.earlier it is mentioned words are pudgal or matter,it is in nischay naya,but these same words can mislead one or bring pain to oneself or others.Remembering one story of ramkrishna pramhans,when a person told him words are matter,but the same person was very much unnerved when somebody hurled abuses at him.We shall talk about it in bhasha samiti.Now moksh consists of two words moham=desire kshyam=extinguish,end, etc.In other words end of desire is state of moksh.Hence the 12th gunasthan is kshina mohaniya which is a state being in this world itself.the resultant next state is sahayoga kevali=with mind,speech,and body.the next being ayoga kevali,of very very short duration resulting in nirvaan = Aa shariri.nir=without,and vaan =body.One must comprehend the meanings of these words completely without complicating it.There is stress and a quest for peace?I want peace?The most wise answer is ,All one has to do is remove the I and WANT,then what remains is.....You are right in saying anupreksha is contemplation,But then one has to be in a state of saamayik,not the saamayik done as ritual but that samaayik which Mahaveer swami gave an example that of punya shraavak,which was invaluable.Not at all difficult provided one totally understand saamayik as what is karemi,and na karemi!
ReplyDeleteso much detailed info from you, still so much ignorance on my part... about various guna sthan, mohaniya and other karmas, and punya shravak and mahavir's conversation... Ooooh, when can my pudgal sharir get insight into all these and enligten my spirit and soul?, O' gyaanipurush! pls. explain. (yes i know some about punya shravak and few types of karmas, but coming from the teacher's mouth is much hits it right at home ( and heart). so, pls. continue...I can't just wait to know! thank you.- prekshak
ReplyDeleteDear Bhavya jeev,Please note the writer is not teaching,one can teach language,maths etc.but cannot teach dharam or spiritualism.Writer is only sharing his views.writer is of the opinion when one teaches what actually one is doing is imposing ones views,opinions,knowledge ,there is always an element of subtle force,or, for some kind of consideration which is form of violence. Hence Mahaveer swami gave only deshana,he had to exhaust his vachan vargana pudgal,since he came into this world with predetermined thirthankar naam gotra karam.He never imposed anything on anybody,when anyone went to him with a request, his famous words were jahaa suham devanupiya!,literally means you may do, in which you find satisfaction oh! you dear to the gods!Had he told to do or not to do something he would not have been a vitraag!He was an embodiment of non violence.Hence his most famous saying which is written at the start of this blog,man you are your own friend.....Most important to note is he had exhausted his antraay karam.Must know all about antraay karam.If you have a different view from what is written above, would like to know.
ReplyDeletewhat is Samayik ? wrt to it what is "kareme" and "nakareme"plz explain
ReplyDeleteSamayik,samyak darshan,samkit,samayaktva,are closely related terms.Samayik coming from the word samay=time not the physical time as understood in general but that time which is indivisible into no more fraction.Avali etc.is also a fraction of time,better explained as, in the blinking of an eye there is innumerable fractions of time.In other words samayik is a state when one is in absolute time,or a state when one has gone beyond time and space or again in other words a state where there is an absence of thought,a state which is indescribable.It is this samayik which mahaveer swami told as invaluable,of punya shravak.It is not at all difficult or impossible provided one understands the procedure or vidhi and its meanings in the right perspective...Karemi bhante is a part of a vidhi of samayik which has become a ritual unfortunately.Any vidhi is to break the sanskar or condition.We are all conditioned to think,speak,or act in a particular way according to dravya,kshetra,kaal,bhaav.In the samayik vidhi,the sixth lesson or the actual procedure at outset seems a contradiction,because there is karemi(what one has to do)and na karemi (What one should not do)....
ReplyDeletewhat is pudgal according to jain shastras plz kindly expain ...I read abt it in TOI speaking tree and am totally confused !!!plz enlighten ...
Deleteplz expand and explain sixth lesson, as you mentioned its the most imp. in the vidhi section....
DeleteAntaraya-karma (are the obstructing karmas):
ReplyDelete-it obstructs the energy of the jiva
& blocks the doing of good acts that the jiva wants to do.
so then, how does one clean up these Obstructing karmas, so as to move forward? Also, the 48 minutes of Punya shravak's samayik could lead him to higher levels. So, how can we do soemthing in this lifetime,at least once?.thnx - preskhak.
ReplyDeleteTO clear the Antraya karmas, the ignorant ones does Antraya nivaran puja. Are these really effective and worth, then we can do one and our path is clear. isn't it?
ReplyDeleteSo, how did bhg.Mahaveer clear his slate of Antray karma? pls. explain. w/ thnx - prekshak.
ReplyDeleteYou are right,Antaray karmas are the obstructing karmas,it is the effect of actions of mind,speech and body done in this life or previous lives.To understand Antaray one should know 9 tatvas or 7 as some say because paap&punya ,both are considered as ashravas rightly.When one comprehends Bandh,then he knows samvar,then he also knows nirjara,and the resultant moksh!But then lets be practical,in our day to day life we are constantly giving opinions,evaluations,judgments as good or bad,according to our knowledge or state of circumstances,likes and dislikes,attachment or aversion ,either in the mind through thought process,or by speech,or again through body language there by accumulating ashravas.So Antaray is also antar=inner rai=opinion!Many a times unsolicited advice too which is Anartha dhand !When one is aware of all these causes,then he is in the knowledge and application of the three guptis,of man,vachan and kaaya!As regarding antaray nivaran puja,reminds me of mahaveer swamis saying that if sins can washed by bathing in the ganges then all the fishes in the river would have been emancipated.(suyagadaang sutra).....
ReplyDeleteYou said: stay in Gyan with the knowledge of these antrayas and the ashravas - {these is the one that stops us from moving higher!} How does one stay in param gyaan as a sansaari purush (no gender bias here, purush = human being), facing day to day chaos? and still keep a smiling faces and the only goal is to rise, rise, rise??? pls. highlight, O gyaani! Thank you - prekshak.
ReplyDeleteashta pravachan Mata
DeleteFirst and the foremost is to be attentive.Attention(jagruthi,jatna) inside,attention outside.Inside means being aware of your mind,speech and body,and outside means being aware of the external circumstances and happenings.That is exactly what is shraddha=shravan and darshan,or joun ane janyu avasta or a state of being.This will lead you to samyak darshan,again which is defined as in tatvartha sutra as ;Tatvartha shraddhanam samyak darshanam!Here tatva consists of two words ,TA=what is and tva=as is.When there is total acceptance of what is, as is, without any resistance from inside that in other words in sahajpurva,along with being attentive is samyak darshan which is the first step.Would like to know what according to you is sansaar,or sansaari purush.Whether you are a sansaari purush or not one must have food,clothing and shelter,then what is it that differentiates the two?When one understands this totally there is no need to keep a smiling face,the smile is sahaj!or the chaos disappears!
ReplyDeleteso, You are saying few things already here:
ReplyDelete1: jovoo aney jaanvoo - satat jaagruti - {even while in sleep} so is this back to Anupeha?
2: Samyag Darshan and sahajpurva {from Tatvartha Sutra);
3: Sansaari: I am one to have and provide the basis of day to day living (as per Maslow's Heirarchy -law of evolution (to evolve, unlike Darwin's or Mandel's theory of evolution), & At this stage in my life, i am still doing my basic duties as a sansari but as well am getting aware to rise and evolve, focusing more on a spiritual growth as well ( trying to reach the peak of the triangle Maslow created). That is me the sansari - i still have my needs and at times - "wants", but am being alert and conscious of my self in a surrounding wherever I am.
As a paamar toochh (miniscule in size and quality) & aham filled Sansari, I am and so, I am! I know that I am not providing anything to the family and self. This was all destined as per my karma; but there is this thing always -called "I, me & myself" saying: i did that, I am doing this, and so, you have to do it too (to my family members i say, with authority and force). That is What I AM! Is it possible to continue my being sansari as well as a "Asansari"???. Pls. enlighten, O Gyani! with param respect- Prekshak
ReplyDeletewhat should I separate or cut off from my being a sansari to the one opposite - to become a gyata - drashtha??? I know i am not going to leave this sansar since i am bound and attached. But, I know I can do better with my life and atmaa!. Pls. highlight, with thnx - prekshak.
ReplyDeleteThe writer cannot offer ready made solutions but can certainly express his views and has no intentions to influence in any manner whatsoever.Hence the opening lines of this blog.
ReplyDeleteThis comment has been removed by the author.
ReplyDeleteAarambh,Samaarambh is part of the sansaar,here Aarambh is planning,and samarambh is undertaking according to the plan.But in modern day living one must plan,schedule,but what is important is not getting attached to the plan,whether be it for materialistic aspirations or spiritual.It is very laudable that one is aware of ones attachment which is the first step because it is acceptance of the situation as is which is again samyak darshan as mentioned earlier.But one should be aware of the raag,dwesh,pain,anxiety,jealousy,all those negative emotions which comes along with it.One is also aware of the constant conflict with in ,lack of freedom etc.One also should know whether this vairaagya is going be short lived,or as some say smashaan vairaagya,when one loses somebody near.The immediate reaction of the mind which clever,cunning is to cling to the opposite that is detachment without discernment, which again is no different as it also brings,pain ,loneliness,depression etc.The writer has seen this happening.One should be able to observe this in totality actually.
ReplyDeleteThe writer was not aware of maslow's theory ,just now went through it.The dictionary meaning of theory is idea.It is most important to stick to facts.More next time....
ReplyDeleteDear Sriji,
ReplyDeleteI apologize for not writing more clearly about -learning "how to become a gyata -drashta". HOpe you are not offended by it, I meant to ask to learn how to live almost-like a "aSansari" when in Sansaar. That's all. MY humble apologies for the same again.
now, can you please elaborate on what you wrote here --"One also should know whether this vairaagya is going be short lived,or as some say smashaan vairaagya,when one loses somebody near.The immediate reaction of the mind which clever,cunning is to cling to the opposite that is detachment without discernment,..."??? ---awaiting your reply, with much thanks and param aadar, -prekshak.
Not at all offended,may be i have not been able to communicate properly,or express myself.Talking about being offended,what is the state of mind at the time?When one is offended he has let go his guard and watchfulness,and also let the other to manipulate ones emotions and loose ones equanimity..It is said there are ten kinds of punya which you may be aware of and the best is Abhaya dayanaam.One should be fearless and free others from being fearful.Must understand the four kashayas and the no kashayas thoroughly.Bhaya (fear)is the direct result of lobha (greed),hope you will ponder...More elaboration shortly....
ReplyDeleteThe four main kashayas Of mohaniya karma i.e.anger,pride,deceit,greed and the NO kashayas you must be aware of.The No kashayas are like a catalyst which strengthen or enhances the main four.For e.g. the first no kashaya i.e.Haasya (laughter,not smile)is linked to pride.Note, we most of the time laugh at others,or even when we laugh at ourselves, its by recalling through memory a situation which we NOW think as funny.Even the laughter at the antics of a small child,is when we take pride as a grown up,& knowledgeable.Similarly one can link the No kashayas to the any of the four main or all the four kashayas.
ReplyDeleteWhen commented on vairagya,the emphasis was on vivek buddhi,or discernment,vivek can be explained as action taken in the absence of dwandh(conflict)within oneself.In other words there shall be no regret later.
ReplyDeleteThe actual application of five samitis and three guptis in day to day life shall result in one becoming a Asansaari.Shall explain in detail....
Dear Sriji , Are you talking of Abhay dayanam as in "chhakhu dayanam, mugg dayanam, etc, that comes in Daily Samayik Pratikraman?? Abhay dayanam = fearlessness! and thxnfor teh other notes on 5 samitis and 3 guptis. Mohaniya karmas i understood but "NO kashays" are what again?. thnks with param reverence - prekshak.
ReplyDeleteNo Dear,Was talking about punyas(merits) like anna punya(food),PAANA PUNYA (MERITS DERIVED FROM PROVIDING WATER),Shayana punya,(bed & lodging)e.t.c.,out of which Abhaya daya is considered as most shresht or laudable.
ReplyDeleteThe NO kashayas which stimulates(NO)the four main are Hasya,Rati(like),Arati(dislike),bhaya(fear),Shok(sorrow)Jugupsa(feeling of disgust or contempt),strived,purushved,napumsakaved,(sexually perturbed accordingly).It is more IMPORTANT to be aware of ones state of emotions or feelings(kashaya)at any given time or circumstances,rather than memorizing these words for academic interest.Shall discuss more about samitis & its actual application...
I thank you for the meaning fo the NO-kashay and abhay dayanam as well. Awaiting the Samitis now...-prekshak
ReplyDeleteNoteworthy your query about chakku dayanam,& mugg dayanam,It is part of praise and hymns for the thirthankars.Chakku is chakshu literally EYES,mugg is marg or the path.Eyes are for observation,now how one observes and walks the path is vast subject to be discussed,also note, nowhere it is mentioned Moksh dayanaam !Worth pondering over and over....
ReplyDeletePriya Sriji, waiting for your discussing the Samitis and its various applications in daily life on our path to become a Asansaari!
ReplyDeleteand if you can discuss: "smashaan vairaagya,when one loses somebody near.The immediate reaction of the mind which clever,cunning is to cling to the opposite that is detachment without discernment, which again is no different as it also brings,pain ,loneliness,depression etc " as you mentioned earlier. with sincere respect, prekshak...
Dear,
ReplyDeleteWe have already discussed irya samithi in brief. Lets now discuss the 2nd samithi bhasha samithi. We all know the basics which has been taught from our school days.
It is a part of our education not to speak lies, be polite, not to use abusive language etc. etc. Now, there are 4 types of speeches : Truth(Satya vachan), Untruth(Asatya vachan), Mixture of truth and untruth(Mishra vachan),
Vyavahar vachan(general). 1st, 2nd and 4th are simple. Mishra vachan: an example is do not kill(harm) hindus but approving violence towards some other community.
Also it should be known in Thanang sutra out of the many Asambhav(impossible), like to make jeev into ajeev or ajeev into jeev. One of the Asambhav is to speak two words at one time(here time means absolute time of which there can be no more fractions like avali etc.). Hence, the cause of misunderstandings. First a thought comes into our mind(fastest), then it becomes a speech, then action of the body. All these is with respect to Dravya,kshetra,kaal, bhav.
The most important is to be aware of one's own kashaya(emotions and feelings)
ReplyDeleteand not give way to anger, pride, deceit, greed, laughter, fear(instill fear in others), slander(vikatha), to be concise not loquacious and speak at proper time. One should also be aware that one can derive great pleasure (intellectual)in playing with the words and its manipulation. One also should be aware to use minimum adjectives(to the extent of sychophancy or condemnation)(Better to stick to facts). Also let me point out the four stages in one's spiritual state. The 1st stage is when he blames others for all his misery. 2nd he partly blames others and partly himself. The 3rd is he totally blames himself, goes into guilt and depression and the 4th is he neither blames others nor himself i.e. he accepts the situation as it is(Samyaktva).
In the last chapter of the Uttaradhyan sutra(means the best and the last) 4 types of bhavanas(emotions) has been told which one should avoid at the time of death out of which one is Kandarpa bhavana, which means rebaldry and amusing others.Also in suyagadang sutra,the the second part ,fifth chapter,mentions what one should speak and maintain with regard to the world being eternal or not eternal,with regard to killing of lesser sensed beings (ekindriya) or higher sensed beings(panch indriya),it is meritorious or not meritorious ect.ect.In other words when one has mastered syadvaad,one does not indulge in arguments.One of the best principle I have heard from a sadhu is, "(Gujarathi)baara khadi ma bay shabdh che ,jya thi thamaro akha sansaar ubha thay che,the che ,HAAN pachi NAA!". Volumes can be written on this topic but for the alert , and zealous total comprehension of a single word can bring about the transformation. 'The man who ask questions is mistaken, the man who answers the questions is also mistaken, when there is no question and answer there is silence, when there is silence inside there is silence outside, out of such a silence is born attention, when there is attention there is no tension."(maunenam muni).The one who is silent is muni!
ReplyDeletepriya Sriji, so much written, so much to digest and so little I abide and follow to... arere, shame on me! I still am learning and growing, with your words and explanation taht you so carefully put in here. Thnx. Also, I realize your quoting from Suyaagdaang sutra often. I am impressed by your easy to understand explanations, truly i do. is this Sutra consists of very important messages from prabhu Mahavira? yes, i am knowing the samithis and bhavnas and more... thnx - prekshak
ReplyDeleteDear,Do not condemn yourself,nor underestimate your potential.Also need not remain in the third stage mentioned earlier.suyagaddang is certainly important,many chapters like virya(power,energy,shakti),samadhi,maggam(thepath), samosaran, kiriyasthanam, etc.etc.Uttaradhyan mentions four durlab(difficult to obtain viz.human birth, true dharam,(way of life)right teacher(nirgranth),most important even if one gets all three the energy(virya,or shakthi, mind you not only bhakthi)for its application.samadhi(meditative,carefulness) is samta(equanimity)in aadhi(mental trouble),vyadhi(physical trouble),upadhi(trouble arising out of objects or circumstances).Maggam (the path)especially mentions with regard to speech,
ReplyDeleteOne should not say a action or food is meritorious or not meritorious,for there can be an objection to both,for food one becomes an accessory to the killing of beings,and those who forbid it,deprive them of means of subsistence.Those who give neither answer reach beatitude.Samosaranam deals with different philosophies,kriyasthanam deals with thirteen ways one acquires karman vargana pudgal.Next we shall discuss Eshana samiti....
ReplyDeletePriya sriji, Awaiting yourdiscussion on Samithis - i.e. eshana S. and more. with param aadar, prekshak.
ReplyDeleteDear,
ReplyDeleteAt the outset let it be clear the views expressed(earlier, now and in the future) may not be according to the tradition, assuming that you are aware of the traditional views. Now, Eshana Samiti....Eshana literally means which enhance, added to, initiate(english dictionary meaning). The 4 words which occur in this samiti are Eshana, Gaveshana, Grahanaieshana, Pribhogaeshana. Gaveshana(inspect process before), Grahanaieshana(investigate, process later), Paribhogaeshana(consumption) of food including water, clothes or any articles of use including lodging. We are all consumers from morning to night i.e. dependant on others and things. Hence, the saying which you must have seen in the symbol associated with Jainism above the shape of the universe, "Parapopagraho Jeevanam" means a living being depends on other living beings.
Articles of use can be broadly classified into two: Adhikaran(harmful) and Upkaran(useful) For eg: A knife useful for cutting fruits, vegetables(one viewpoint) but from the fruits and vegetables viewpoint it is harmful. Similarly, a car, useful for travelling but in careless hands harmful for others, so also for all articles. Generally, we intake 2 substances into our body viz. food and air. If one is not careful in their consumption it shall bring harm. The best way is to eat when hungry, drink when thirsty, and to stop eating when hunger is quenched and stop drinking when thirst is quenched. The 1st part is easier to understand and practice, the 2nd part is easier said than done! One who applies this maxim will not invite disease. In the modern world, one is bombarded with knowledge(second hand), advertisement etc. But the one who is careful, investigative, knows his body's requirements thoroughly, so also the awareness.
ReplyDeleteCannot advice or standardise as good or bad as all are individuals having variety of existences. One should know what is best for him through trial and error method. The knowledge thus gained is forever and his own(hence, the opening lines of the blog 'Man you are your own friend'). To narrate an incident a person asked the writer to teach meditation, advised him to start in the toilet. He thought it as a joke, but was really meant. Out of the 5 Sharir one should understand Tejas sharir(heat body). This sharir helps you with your digestion. Also when a person is dead, this sharir alongwith karman sharir makes an exit from the body. Hence the body turns cold. Hope this will suffice and you will do Anupeha(ponder) accordingly.
ReplyDeleteNext is "Adana Nikshepana samiti". It means carefulness in giving and receiving things. In our day to day life there are several occasions when one is either giving or receiving(it includes keeping, storing etc.) things, it means to be vigilant about this in a way where one is not hurt nor hurt other beings. These actions to be done with full awareness with respect Dravya(substance), Kshetra(space), Kaal(time), Bhava(condition of mind). Reminds of a story of a monk who had to give his final test on knowledge of sutras. The master had fixed the day, the monk prepared and learned for day and night. When he entered the chamber of the master the only question the master asked him was not of the sutras but where he had kept his things before he entered. The monk fumbled and was not aware. He failed in the test. So much for his study!
ReplyDeletepriya Sriji, sorry for a delayed response. Had issues with the blog itself, it not recognizing me nor IE8 or firefox browser. Anyway, hope this works. just a quick advice i need here if you please may: - we have a huge new derasar Pratistha here and we have the privilege of getting Shri Simandhar Swami bhagwan's idol to do pratistha. Can you suggest anything special i should be doing during these times where my heart and soul can stay as one and thinking and feeling good??? any special thoughts? - pl. advice, -with param aadar, Prekshak.
ReplyDeleteAlso, pujya Sriji, your talk on 15th June: "starting meditation in the toilet". Please expand and explain this topic if you may.-thnx -w/ sneh, Prekshak.
ReplyDeletepujya Sriji, the pratistha we are involved personally will be none other than our present Tirthankar Simandhar swami. So, please advice if i have to follow certain rituals or other ascetic duties (apart from doing the rituals as they will tell us to do at that spot itself). I remain blessed - thnx- prekshak.
ReplyDeleteDear,this blog is now domain,site ,the old name also remains,where is this derasar?give your cell no.and mail id too.You may also contact Mr.deepak nagda in delaware on cell+13024384768,0013027311836.
ReplyDeleteDear,Doing poshad is generally recommended,rest jahaa suham,so much to be told,wish all goes as scheduled without any vigna.
ReplyDeleteDear,you can access this blog as too.Meditation in the toilet, what was meant was, one should know for himself what type of food,and quantity one should consume,so it will not lead to putrefaction.In other words part of eshana samiti.
ReplyDeleteThe next samiti is Uchara Prasavana samiti. It is to be attentive to all the waste one produces which is jeev and ajeev and its disposal in such a manner that it causes no offence to living beings. It includes all civic sense.
ReplyDeletePls explain about fourteen gunsthan
ReplyDeleteGood evening Sir....It was really knowledgeable session today at your place....as you told verbally meaning of Paryushan..can you please explain in detail..meaning of PARYUSHAN here as well...thnx in advance.
ReplyDeleteThere may be many traditional views on Paryushan. Coming from the word Pradhushan(pollution) in north India and Pradhosha vratam in south India. Prakaram dosham = Pradhosham. By activities of mind, speech and body one accumulates(polluted by) Karman vargana pudgal(asrav)(refer to kriyathanam post), supposed to be cleansed daily(samvar) by pratikraman(divasi and rayi), vrat, pachkkan, tap(which is nirjara) etc. When one is unable to do it daily, once in 15 days(aatam, pakhi), monthly, 6 months, yearly. Hence, paryushan is an opportunity in chaturmas to cleanse oneself, at least once a year.
ReplyDeleteok thanks sir...but is there any other way of cleaning...apart from Tap,vrat etc...?
DeletePrevention better than cure!Go through Kriya thanam thoroughly and avoid 1-12 activities as far as possible. To be in samayik is also a way for karmanirjara provided one understands the meaning of the words in the sutra and actually applies it. Refer to earlier comments on samayik.
Deletepriya Sriji, It is good to be back. Hope all is well. I shall try and be mroe regular if the web allows me to be, since the site gets partially blocked at my place.
Deleteso, the dersar pratistha went as it was supposed to be - with lots of people, happiness , confusion, & also, lots of money and labor donated where most people went home with a full meal in their belly and incomplete feeling at heart since they cannot get any gheeboli (albeit, due to their finance limitations and few people who took the most). Yes, the derasar people were happy. What did i learn here? my take home lesson was - physically, i got to partake the closest pratistha for Lord Simandhar swami and Sudharmaswami ever. mentally i felt great to be so close, welcoming the lord in our new derasar. Spritually, I am still thinking what did i achieve? MY total spiritual gain was miniscule. Since they don't tell or teach what to obtain from doing such a giant holy task. My son and daughter came home incomplete and confused. YOur pointers and advice is much needed to guide me and open my eyes here, please! - much thnx - prakshak.
This is all a part of life. One undergoes several stages in the spiritual ladder when all 5 samavayas comes together it will result in bodhi. Reminds of the story of Harikesi muni, 12th chapter, uttaradhyan sutra. By birth he was a chandala caste(cremating bodies), the story in short the brahmanas was conducting a pooja. He asked them "what is the use of external purity by using water, kusa, grass, sacrificial poles, straw and wood, fire and all the ingredients used in oblations." The brahmanas asked him "how should we sacrifice and what oblations do u offer?" He answered "tavo joyi.... Now translated in english thus, penance is my sacrifice, life my fireplace, right exertion(samayaktva), my sacrificial ladle, the body dried cowdung, karmanavarmana my fuel, restraint, right exertion, and equanimity are my oblations." Harikes muni obtained moksh. Now ponder...
DeletePriya Sriji, Life has been slightly stressed here lately. Mere mis-understandings and sheer dislike has become an evil prejudice lately. Anything you suggest to do-tup-jup-chant-hum where I can feel at ease and more confident and positive toward life? pl. advice, O' Holy one! -thnk you- prekshak.
ReplyDeleteTotal acceptance of situation,circumstances as is,samyaktva!Understand anitya bhavana,good times will not last forever,but then nor will bad times.Quoting from suyagadang sutra"The world is divided into two opinions,one for work,one for abstention from work,the fools and the wicked realize work,the wise and the pious for abstention from work"Hope you will ponder on this sutra....The clue:here work is as defined in physics=FORCE.
ReplyDeleteDear Sriji, Param naman! YOu said about looking life with AnityaBhavna: one that is not Nitya or fixed/one that is temporary and transient. Yes, i can understand the course of life and its path. But, being a Sansari, with all things required as "default" -that means i must/have to do everything as a Social animal does. Now, I ask, is " i have the awareness about moving upward, higher but the path is filled with hurdles.So, I ask, is there any suggestions from your wisdom, that can guide me how to start my daily life??? When i am in bed, what thoughts I must live with? any prayers? when i get up, seeing the bright sun, warming up my life, how do i warm up my mind and heart and soul? What does my morning should consist of? {apart from my job related duties}..., what do i do every every hours till betw. breakfast and lunch? do a Unodari vrat? {Yes, i am doing my office duties, but mind is empty and seeking the higher grounds}, so... Then how do i have lunch? any rituals-speech less?, eat after a prayer?... then another unodari vrat? or any other prayer or good feeling? then afternoon tea? evening - on way back to home or another place...in car or in train , what to do? Yes, i want to abstain from work and to not abstain from work! pls. note that the physical force is applied but ... mia mind is constantly hungry, hungry for better food ...food of spiritual guidance and understanding, food to grow and rise and move up...!!!
ReplyDeletei think, this day to day kriya can keep me in loop (focused), and keep my wandering mind from slipping on the slippery slope of life. yes, i am hungry, real hungry for the spritual fruits. Pls. advice. Thank You, with aadar, Prekshak.
One should be factual about being sansaari,means one needs food,clothing&shelter,whether one is sansari or not.Will say to end the day with khame mi..the short pratikraman,also sagari santhara,to maintain anitya bhavna.samayik in the morning,unodhari is definitely praise worthy.But nothing better than five samitis and three guptis!
DeletePriya Sriji, Param naman! Yes, i want to have the spiritual fruit but not to be the "nut" (what is the actual saying here?}. Yes, jagruti is happening. Preksha Dhyan, antar yatra, leshya dhyan,etc is an ongoing process and is happening slow and steady for me and has proven a real "spirit-lifter" for me. Yes, but now, the mind says i need more, more, more! TRying to study more about the Bhavnas, Samvar and Samitis. more soon, thank you and be well. Ppls. advice. W/ sincere respect, from Prekshak.
ReplyDeleteThis comment has been removed by the author.
DeleteThis comment has been removed by the author.
DeleteDear you rightly said its a ongoing process,One should have khama(of khame mi) which you will realize later actually means patience!But to warn you the mind which is clever,cunning,seeking,ambitious,trying to achieve can lead you astray!
DeleteDear you rightly said its a ongoing process,One should have khama(of khame mi) which you will realize later actually means patience!But to warn you the mind which is clever,cunning,seeking,ambitious,trying to achieve can lead you astray!
DeletePriya Sriji,
ReplyDeleteNaman. Yes, i am doing all things as per our ideals and following it honestly with utter faith. but many times it becomes hard . One gets tested all the time. A friend of mine has a dilemma at his office. His problem question is: What happens when you have a supervisor who is really hell bent on creating misery for you, no matter how faithfully you do all your works. What is the best course to handle him? shall my friend use a " denial mechanism" and ignore him and his criticisms? or shall he become Mahavira and try to get bitten by him (the negative force)& hope & to wait for the doodh (milk) to flow? as in chandkoshik's? and free him as well from the kramik karma bandhan? Pls. advice a confused workoholic! with utter reverence to you -prekshak.
Dear,Why it should become hard?It should be sahaj or effortless,Let the goodness manifest effortlessly.When one says test there has to be a reward or punishment,look for none ,without motive.hope you understand....Your friend should consider the supervisor as param upkari,rather than paramadhami dev.......one should understand it as nirjara and that too sakaam.....
ReplyDeleteYes, I shall ask my fellow worker to do just that and see what comes off of it. But, could you please reply to my 2 early posts about "sadhna in a day to day life" please? -thank you for taking time out of your very busy schedule lately to reply. -with param aadar and sneh, - prekshak.
ReplyDeletewhatever we do,with choice or choicelessly, it helps to do it effortlessly...?
DeleteThere are four stages in persons life as he works up the spiritual ladder,at the first he blames others for all his misery and misfortunes,second he partly blames himself and partly others,third he blames himself and goes into depression,guilt etc,fourth he neither blames himself nor others,accepts the situation as is which is samyaktva!
ReplyDeletewhatever we do, with choice or without choice it helps to do it effortlessly..??
ReplyDeletewell said
ReplyDeleteplz. explain other negative bhavanas
ReplyDeleteplz explain other negative bhavanas
ReplyDeleteThe last chapter of uttaradhyan sutra, the last verses describe 5 negative bhavanas(state of mind or thought process).
ReplyDeleteKandarppa, Abhiyogiki, Kibbisiyam, Moha, Asuri. All these bhavanas will result in evil existences and one should not be in, at the time of death especially. Kandarppa is all about joking, making fun of others, ribaldry. Abhiyogiki is to practice spells, besmear the body, incantations etc. Asuri is the one who is always angry, not forgiving and impatient. He who is in revilement(asathna) is in Kibbisiyam. He who commits suicide by weapons, poison, fire, or dies in a state of desire is Moha bhavana. As the positive bhavanas like maitri etc is well known, one should also know the negative to be holistic.
Priya Sriji, as per your last guide menitoning to do Sakaam Nirjara to handle my co-workers' plight with his "negative" supervisor, how do i know what is sakaam nirjara and its 10-12 tapas and austerities? So that I and he can handle the situation better ...Please highlight and explain. - with param vinay and naman, - prekshak.
ReplyDeletePriya Sriji, can i remain in the "sakaam Nirjara" state of mind while at work that is testing all my might, endurance that i have developed/learnt from my upbringing as well as from the Dharma Shastras? I know, my co-worker is learning/following your leads, thanking the Supvsr mentally for making his karma-minus. Many Thanks - prekshak.
ReplyDeleteDear,Please read the post KRIYA THANAM and the comments very carefully in leisure.Hope you will find the answer if not will explain.
ReplyDeletePriya Sriji, hope you are doing well. Just a quick confusion here about Navpadji Siddhachakra mantra - that mentions about getting Siddhi while doing "Sadhu darshan". and i thought all along that the Arihants can deliver us moksha and siddhi. Please enlighten O' paavan purush. thank you - prekshak.
ReplyDeletePriya Sriji,
Deletei am writing after a long time , after i found your site is re-newed and ready... to literate the agyaat munn, and to clean and purify it as well - of all prejudices and ignorances!
hope you are doing well. -
Just wanted to start fresh by learning what is Soul - atman? How can i say anything about that which is not seen? How can our Agamas & shashtras tell stories about it and describe that which is neither seen nor felt by any human jeev? A hindu - jain can talk about Atman - Soul ( based on his religious upbringings and ideas) but how does a catholic believe there is an element called "soul", without any concrete evidence? please enlighten, O' paavan purush! With param vinay-----agyaat Prekshak
best.
Dear Sriji Menon saheb,
ReplyDeletehoping you are ok. Sorry for a very late talk here after years... apologies sincere.
Can we start the blog-chat on Jainism and practical life, day to day living...etc. again please?
Dear Sriji MenonSaheb,
ReplyDeletehope yoaure well. I am writing after a very long time, sicnere aplogies for the tardiness.
Hope youare OK with Covid and the absent blog and discussions.... So sorry.
maybe we can re-start it soon...
pls. reply if you may. I wish you well. --- sincerely, Prekshak