________________
156
Letter 24 To consider Ajeev Tattva to be Heya su i.e., worthy of renouncing or Upadeya ( wurde ) i.e., worthy of acquiring, instead of only considering it as worthy of knowing, is the greatest mistake or fallacy. One who believes thus, needs treatment in the form of philosophy. (1) Dnyeya i.e., worth knowing - Ajeev Tattva. (2) Heya i.e., worth renouncing - Asrava - Bandha Tattva (3) Upadeya- This has three types (a) Upadeya which is worth taking resort into – Jeev Tattva (b) Ekdesh Upadeya which is worth partially manifesting. - Samvar and
Nirjara Tattva (c) Upadeya which is worth totally manifesting – Moksha Tattva
Just as we have seen in our example in the beginning of the letter, one does not get pleasure just by keeping on knowing about the others' houses but it is just enough to know that they are not mine. They are only Dnyeya for me. It is wrong to think that I have to disown them or renounce them because in the first place as they are not mine, nor do I own them, so to consider them to be worthy of renouncing or Heya is fallacious.
Similarly to believe that I can get pleasure or enjoyment from them is also not proper because I can not even enter them. So they can not be Upadeya for me. Just to know that they belong to someone else and not me and my happiness is only in my own house, is the right and proper knowledge. And to know them in this manner can be called the proper knowledge of the other houses.
This is an example. Now we will see it in context to the original ** principle. Just as we have seen in example, Ajeev Tattva is only Dnyaya Tattva. It is not Swa Tattva but is Para Tattva.
My happiness is in my Swa Tattva and not in Para Tattva. And Ajeev Tattva is not Heya Tattva, because there is total absence of it in me, so how can I renounce it? It is not Upadeya Tattva as well because I can not enter it. And to know Ajeev Tattva in all these aspects is the proper, true knowledge of it.
We look at Arihant and Siddha to know that I can attain the glory which they have attained and my nature is exactly the same as that of them. They are the living example which shows that one can have infinite Bliss by immersing oneself into one's own true nature or Swabhava.
And to know as to how did they achieve it and by which process they have attained this Bliss, we listen to the Jinavani Monks are already treading upon that path and progressing. That is why Deva, Guru and Shastra are to be worshipped.
