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Samyak Darshan - Appendix II (SD-02) –On Samyak Darshan – When faith and knowledge, the qualities of Self – Soul became Right ones? (Shraddha and gynaan kab Samyak huye?)

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  • Sreepalan VC
    04-12-07 Samyak Darshan Dear Valued and Learned Participants, Let soul secure Samyakthva. Ask thou, thou shall be given; knock thou and thou shall be heard.
    Message 1 of 1 , Dec 4 4:26 AM
      04-12-07
      Samyak Darshan

      Dear Valued and Learned Participants,

      Let soul secure Samyakthva.

      Ask thou, thou shall be given; knock thou and thou
      shall be heard.
      ‘Know thyself and be thyself’ – Acharya Shri Kund Kund
      Dev.

      In continuation of the series Appendix II (SD-02) On
      Samyak Darshan’ dated 30-11-07the next one is placed
      for the perusal and comments.

      Sub: Appendix II (SD-02) –On Samyak Darshan – When
      faith and knowledge, the qualities of Self – Soul
      became Right ones? (Shraddha and gynaan kab Samyak
      huye?)

      Ref: 03-12-2007

      Disposition arising out of the fruition of karmic dust
      (audhayika bhaava),
      Disposition arising out of the subsidence of karmic
      dust (upsam bhaava),
      Disposition arising out of subsidence cum destruction
      of karmic dust (kshayopasamic bhaava), and
      Disposition arising out of destruction of karmic dust
      (kshayika bhaava), none of them are the subject matter
      of Right Belief (Samyakdarshanka vishaya nahi hai)
      because they are all expressions. (paryaaya hai)
      Whereas subject matter of faith quality is the full
      and complete substance itself (paripoorna vasthu hi
      hai) and expressions are not acceptable to Right
      Belief (paryaako Samyakdarshan sweekaar nahi kartha)
      when exclusively its attention is on Substance, then
      Faith becomes right (jab akkeli vasthuka laksh kiya
      jaatha hai thab shraddha Samyak hothi hai)

      Question:
      How is the Right Knowledge that sprouts at that
      juncture? (Uss samai honewaala Samyakgynaan kaisa
      hotha hai?)

      Answer:
      Nature of knowledge quality is to know both ordinary
      and special. (Gynaan ka swabhaav saamaanya-visesh
      sabko jaanna hai) Knowledge, (gynaan) the moment it
      knows the ‘manifested expressions’ and ‘unnatural
      feelings’ and (vikasith paryaayako aur vikaarko) and
      at the same time discriminates (vivek kiya) and
      concedes that “which is full and complete nature,
      (swabhaava) it is myself and I am not that unnatural
      feelings”, (vikaar reh gaya hai so mai nahi hoon),the
      same time, it is said as Right. (veh samyak kahalaatha
      hai)

      Manifested form of Right Belief’s expression (vikasith
      prayaayako), its subject matter i.e., full and
      complete substance (vishaybooth paripoorna vasthuko)
      and its current weakness (avasthaaki kamiko) all three
      dispositions (theenonko) are known in the normal
      course to Right Knowledge. (Samyakgynaan yathavath
      jaantha hai) Right Knowledge very much carries in it
      such disposition. (avasthaaki swekruthi Gynaanme hai)
      In this way, Right Belief accepts only the reality
      (nischayko hi) – ‘indivisibility’. (abedhswaroopko hi)
      On the other hand, Right Knowledge the inseparable
      partner (avinaabhaavi) of Right Belief in the ordinary
      course knows both real and practical (nischaya aur
      vyavahaarko yathavaht jaantha hai) and at the same
      time distinguishes real and practical. (nischaya aur
      vyavahaarko vivek kartha hai) If real and practical
      are unknown, knowledge cannot be valid (pramaannn) or
      right (samyak nahi hotha). In case knowledge embraces
      practical viewpoint faith, become wrong one. (yadhi
      vayvahaarko asrai kare ho dhrishti mithya siddh hothi
      hai) Moreover, if knowledge does not know at all the
      practical viewpoint, knowledge becomes wrong one.
      (yadhi vyavahoorkohi nahi jaane tho gynaan mithya
      siddh hotha hai) Knowledge when distinguishes
      ‘practical’ and ‘real’ (vyavahaar-nischayaka vivek
      kartha hai) then it is called valid. (Samyak kahlaatha
      hai) Further Faith too distances itself from practical
      (vyavahaarko aasrai chodkar) and accepts real then
      only it is called ‘Right’. (nischayako aungeekaar kare
      tho veh Samyak kahalaathi hai)

      Wish that Valued and Learned Participants would give
      valued comments to understand vitraag Jina Dharma
      better.

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

      Welcome for any further clarification

      Truth is of Kevalin and the rest are mine.

      Wishing you all the best for the early dawn of
      Samykathva.
      Yours brotherly,
      Sreepalan





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