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Letter 19 (2) By believing the self and nonself as to be one thing, if for rooting out the sorrow of the self, one does the treatment of the other nonself thing how can the sorrow of the self be rooted out ?
(3) The nonself things are distinctly different from the self, but if one holds the feeling of 'I' ness or mine 'ness in those non self things then misery alone results.
(4) The misery gets eradicated only on attaining the discriminative knowledge of the self and nonself. And the knowledge of the self and nonself is attained only after having got the discriminative knowledge of Jeev ( soul) and Ajeev ( non-soul) Tattvas.
In the above discussion Swa Tattva is Jeev Tattva and Para Tattva are remaining Tattvas.
We are miserable and unhappy because we have been having oneness with or identifying ourselves with these other Para Tattvas, having attachments and love towards them. Now you may ask a question, “ When Ajeev Tattva is not me then why study and know them?" There is nothing wrong in knowing them. But to consider them to be your own self is a blunder. If their knowledge was harmful then, how could Kewal Dnyani or omniscients who know all entire Lok and Alok enjoy infinite Bliss ?
It shows that mere knowledge of other things does not itself lead to misery.
One has to know that Jeev Tattva is myself and other Tattvas are not me or mine. And to know this I have also to know the nature of other Tattvas and then differentiate them from me.
Our purpose is to achieve Anant Sukh i.e. infinite Bliss which is in salvation or Moksha. That is why it is necessary to know the nature of Moksha Tattva. Can you guess where is Moksha ? Is it above the heavens or below ? You are confused aren't you? Let me tell you Moksha is, where ever there was bondage ( Bandha). How is it possible? Bondage is in Jeev and therefore Moksha can only be in Jeev. In fact Bandha and Moksha are two different states ( modifications ) of Jeev.
Jeev Tattva and Ajeev Tattva are two substance Tattvas. Other five Tattvas are their states or modifications. They are Paryay Tattvas. Total absence of Bandha dut leads to Moksha therefore it is necessary and imperative to know the nature of Moksha Tattva and Bandha Tattva. Out of these the cause of Bandha or bondage is Asrava Tattva. And therefore it is necessary to know that as well. And the path of attaining Moksha is Samwar and Nirjara. Therefore it is essential to know them as well.
In this way these are the seven Tatttvas or fundamental principles. It is our prime duty to know and understand them and then to have Right
