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Letter 20
131 Pudgal Dravyas, and triumphantly claims this human body as himself ! is this justifiable ?
This is the greatest blunder the Jeev Dravya commits. That is why, all his efforts of attaining happiness and Bliss have failed and proved to be futile and useless.
After studying the substances, now we have to study the, Prayojanbhoot Tattvas. There is a difference in the study of substances and the study of the principles ( Tattva).
The example of a photo will clarity this. In the group photo of your wedding reception you are standing in a crowd of 10 to 15 people. There you can be spotted out like a tiny ant. But in an individual close up photo taken from a close distance all the details of your face, nose, eyes, ears, clothes and ornaments you are wearing etc. are seen very minutely and clearly. Similarly the study of the substances is like a group photo whereas study of Tattvas is similar to the close up photo.
In last letter we have seen what is Prayojan, what is Prayojanbhoot and what is Tattva. My Prayojan is to be really happy and attain Bliss. To attain that, it is imperative to acquire knowledge of certain things. The things without whose knowledge, we will not be able to get rid of our misery and will not be able to attain Bliss, are known as Prayojanabhoot Tattva.
Jeev Tattva i.e. soul, Ajeeva Tattva i.e. nonsoul, Asrava Tattva i.e. influx, Bandha Tattva i.e. bondage, Samvar Tattva i.e. stoppage of influx, Nirjara Tattva i.e. dissociation of bondage and Moksha Tattva i.e. salvation or liberation are the seven Tattvas. Out of these Jeev and Ajeev are Dravya Tattva and the remaining five are Paryay Tattva, i.e. they are the modifications of Jeev and Karma. Initially we will see their simple and basic definitions, later on we will elaborate upon them.
Jeev Tattva – That Tattva which has Dnyan, Darshan, Anand in it i.e. a Dyananandswabhavi MIG F147 Atma is Jeev Tattva.
Ajeev Tattva – Those substances which by nature do not have Dnyan, Darshan and Bliss such as Pudgal, Dharma, Adharma, Akash and Kaal substances are all Ajeev Tattva.
These are the generalised statements regarding Jeev and Ajeev Tattva.
But we want to know about our own nature with reference to these Tattvas therefore the above statements need to be reformed as follows
(1) Jeev Tattva :- Where my own Dnyan, Darshan and Bliss exist is Jeev Tattva.
(2) Ajeev Tattva :- Those substances where in my own Dnyan, Darshan and Bliss, do not exist are Ajeev Tattva. This means all the
