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Letter 23 Fallacious Beliefs about the Seven Tattvas
(Part II) • Letter 23
October 23, 1995. Dear Reena & Mona,
Blessings & Best Wishes. Our main aim in life is to be eternally and truly happy and this is only possible by knowing the exact nature of ourselves, our own self.
In fact I have just to understand and know that I am by nature Dnyan or sentience and Sukh or Bliss in its totallity. Because we don't have to acquire pleasure or Bliss from any other thing outside but from one's own self. For as soon as we know and have experience of our own self which is Bliss itself, we will experience Bliss.
Till today we have had false ideas about the true nature of things including our own nature and we were believing that we are happy or miserable accordingly. Since last letter we are discussing what are those wrong or fallacious beliefs. Jeev, Ajeev, Asrava, Bandha, Samvar, Nirjara and Moksha are the seven fundamental principles or Prayojanbhoot Tattvas. And by having factual or true knowledge and beliet of these Tattvas we can get rid of our miseries and gain true eternal Bliss. But since times immortal this Jeev has fallacious beliefs about these Tattvas. Fallacious beliefs about Samvar Tattva :
Absence of Asravas is in fact Samvar. That means, non emergence of the passions or stoppage of influx of Karmas is Samvar. But this is a negative definition. Its positive definition is the evolution of Veetaragata or Shuddha Bhava is Samvar.
At that stage one has Dnyan which is beyond sensory organs and Bliss which is also beyond the realms of sensory organs. It means Samvar is nothing but the experience of Bliss in the Atma. Because super sensory Dnyan and super sensory Bliss have Avinabhavi relationship.
Wherever there is Samvar there is the experience of Bliss. The Bhavalingi Munis i.e. true Veetaragi monks have Samvar and therefore experience Bliss to a greater extent. Those who do not know the nature of Samvar, look only at the outer conduct and state of these monks and feel that they are experiencing the hardships in life because they do not wear clothes or do not have worldly belongings to protect themselves from the so called miseries of life. And in turn they pity these monks and feel sorry for them. This is due to the fallacious belief about Samvar Tattva.
Therefore the one who believes Samvar to be painful, tedious and miserable will never try to achieve Samvar Tattva. He who considers
