Jain Tattva Parichay

SR No.: 007761
Original Sutra Author: N/A
Author: Ujjwala D Shah
Publisher: Veetrag Vani Prakashak
Publication Year: 2002
Total Pages: 194
Language: English
Classification: Book_English
File Size: 7 MB

Page 165

Letter 24
155 the cause of any pleasure or pain, i.e., no activity, of any of them can lead to my pleasure or pain and similarly I can not do any thing to give them pleasure or harm is the total true or proper knowledge (Yathartha Dnyan).
To know that Ajeev Tattva is something else or Para () and not me i.e., Swa ( FR ), is the right and proper knowledge.
Just to keep on looking at or watching other's houses and fall into a ditch while doing this is foolishness. Similarly having interest in just knowing the Ajeev Tattva because it is Dnyeya is not proper knowledge. Even in our prayer or Pooja we say, " et pria refrOT ". It means that my interest in the other Dnyeya substances should diminish.
Till today this Jeev has considered the importance or greatness of Ajeev Tattva only and is so engrossed in the attachment and interest of Dnyeya that he is roaming in the infinite forms of existence of this cycle of birth and death. But the greatness of this knower i.e., Dnyayak 4 of these substances who is really me or myself, is never really recognised by this Jeev.
Each modification of each substance occurs in the substance itself. The reflection of fire in the mirror is the modification of the mirror. It shows the reflectivity of the mirror. Similarly the modification of Dynan, by which one can know other substances, is the state of the Atma itself. And it indicates its attribute of knowledge or sentience.
One who is engrossed in looking at the reflection is not aware of the reflectivity of the mirror. It has not vanished or gone. Had it been so then there would not be any reflection. Similarly when the substances are reflected in one's sentience, Jeev is so engrossed and entangled in knowing these reflections, that Jeev is not aware of Atma, or the knower of the reflections.
Reena, Mona, so long till today you were only looking at your reflections in the mirror, but now you try to look at the reflectivity of the mirror as well. You must also have some practical experiments to clarify the point of our discussion.
This Jeev instead of believing that Ajeev Tattva which is Dnyeya is only to be known, wishes to acquire or to get rid of them. Some people think that,' we will have to renounce our home, wealth etc.' These people have not understood Ajeev Tattva in its proper sense. Those things which have never ever entered Jeev Tattva, it is ridiculous to think of renouncing them.
If I tell you, that I am going to abandon the White House of U.S.A. or the Tajmahal from Agra then you may think that I have gone mentally sick, and will try to give me some psychological treatment for it.