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140
Letter 21
Therefore to concentrate on Dravyansh or Jeev Tattva one does not have to get rid of the modifications nor they have to be destroyed for it is impossible to do so. But we only have to ignore their presence and concentrate our attention on the everlasting steadfast Dhruva Ansh. We have to take refuge in it. And once one accepts that Dravyansh as one's own self, then Dnyan Upayog (11 344rt) or concentration is automatically turned towards it.
On the main road in front of our house at Sion due to the continuous traffic there is constant noise of the heavy traffic moving. But despite of all that noise we can always identify the sound of the horn of our own car. Because there is an attachment towards the car as our own.
Jeev Tattva is a subject matter of self identification and concentration. While learning to shoot an object, the attention is concentrated on the target. At that time there are many other objects present or existing around it but they are not the centre of our attention at that moment because the eye-sight and the mind both are fully concentrated on the target only.
Similarly, though modifications are existing and are by nature, not permanent or very short lived, are of varied nature and numbers, are not perfect and are perverted or impure, once you disregard their presence and concentrate only on that steadfast permanent Ansh or establish oneness as Swa in it then you can understand and experience Jeev Tattva i.e. own self to be a separate entity.
If it is so then you may ask here as to what is the necessity of studying and knowing Ajeev Tattva? Because as it usually happens one can have oneness or one can identify one self with Ajeev Tattva. Parajeev and Para Dravya are all Ajeev Tattva. Because they can not be Swa Tattva. And therefore I do not have to just keep on studying and knowing all the Para Dravyas and other Jeevas. But I have just to know and realise that Ajeev Tattva is not myself.
Most important is that this body is separate and different from me. Because usually we do not establish our own oneness with White House or Taj Mahal or infinite other things in this cosmos, but it happens with the present body and possessions.
And we do not limit ourselves by having oneness with body alone but consider Kashayas also as our own nature; for instance, I am very kind hearted and benevolent, that man is very hot tempered or the other one is very deceitful etc. We establish oneness with these passions and consider them to be our Swabhava or our real original nature. That is why these Paryay Tattvas are considered different in seven Tattvas.
