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Letter 21 Nature of Seven Tattvas (Part II) Letter 21
July 15, 1995. Dear Reena & Mona,
Blessing and best wishes. In my previous letter we had a bird's eye view regarding the nature of the seven fundamental principles. Today we will learn more details about Jeev and Ajeev Tattva.
I am myself Jeev Tattva. And that is why I must have the proper knowledge of it. And the knowledge of Ajeev Tattva is also essential in order to differentiate myself from it and thereby know that I am not that. Because since times immortal we have presumed Ajeev Tattva to be me or in other words we have considered conjunction of both Jeev and Ajeev as one and that is me. So let us see what is this Jeev Tattva.
Pandit Daulatramji in the book Chhahadhala says. "#0907 Jutt av, fara fara 879 I". Acharya Kundakunda in his scripture Samaysar says. "अहमेक्को खलु सुखो दसणणाणमइओ सदारवी ।" which means that I am, one single pure substance which has no beginning, no end and Aroopi and full of sentience. This is all I am, for I am nothing beyond this. Even a smallest particle in this cosmos is not mine.
Pt Banarasidas in Samaysar Natak says, “Stary au, arra, सिद्धसमान सदा पद मेरो । " Acharya Umaswami in Tattvarthasutra describes Jeev as "guretat Hot 1" Pt. Todarmalji in Moksha Marga Prakashak writes, "amfares wavia for, afhenda rifa yuiteat of arifafanua agar ,
और मर्दिक पुदगल द्रव्योंका पिंड, प्रसिद्ध ज्ञानादिकोंसे रहित, जिनका नवीन संयोग हुआ ऐसे prüatas FIAT !" In Atmasiddhi book Shreemad Rajachandra says. “R TE , para velfo you !" Though these are seemingly different statements about Jeev but their meaning is same. This is all the description of Jeev Tattva.
This nature of Jeev Tattva which is told by the omniscient ones, is experienced by the Pandits and great saints mentioned above and then they later described it in scriptures. Similarly we also have to attain this self experience.
Now here we will first discuss about the Jeev Dravya. We already know that substance has attributes and their modifications. At every samay some modification or other is existing. That means substance is always with one or the other modification. It can not exist separately from modification. Though it is constantly changing in the modifications yet as a substance itself it is constantly existing as the very same substance.
That is to say that each substance has two aspects. One aspect is that which is permanent, constant, steadfast. This is known as Dravyansh
