Quick Review of Dhal 1

Stanza's 1-16

 

All living beings in the three worlds (upper, middle, and lower) are craving for happiness and are afraid of sufferings. The living being is suffered because he did not understand the real nature of the self. The association of the four realms of existence is not the reason for one to be unhappy. Still he maintains oneness with the alien substances in the universe resulting in suffering. In this chapter the Author, Kavivar Pandit Daulatram, explains the results of the seven mistakes as narrated in the second chapter. These mistakes are the reasons why the soul is unhappy and suffering in the transmigratory cycle of life and death leading to the endless wandering within the four realms of existence. He enters into the human, subhuman, celestial, and infernal existence and ends up suffering. In these four realms, the lowest form of life (nigodh) is the worst where the soul has only one sense of touch and ends up spending infinite period of time. It is possible that after spending sometime in the remaining of one sense life, the soul gets a chance to come out and enters into two- sensed to five- sensed. In extreme rarity, he becomes a human with possession of five senses and the mind. In the human life, one can persevere in the right direction leading to the understanding the real nature of the self, which ultimately leads to the path of liberation. This ultimately ends the misery of the cycle of life and death.

 

Dhal 2

 

Why those sufferings exist?

 

Here is a story that illustrates this .

There was a stray monkey going around looking for food. He finds a pot. The pot has a thin neck and fat bottom. He sticks his hand in the pot and grabs a hand full of beans. Then when he tries to pull his hand out, it does not come out so he screams because the beans are in his hand and they made his hand bigger. The root of his suffering is his ignorance. Because of the ignorance he did not know why it happens and began crying and shouting.

 

Stanza 1

 

 

Aise Mithyaa Drug-Gyaan_Charannavash,

Bhramat Bharat Dukh Janm-Maranna;

Taatain Inkoon Tajiye Sujaan

Suni Tis Sankshep Kahoon Bakhaani.

 

Meaning

 

The living being wanders in this universe and suffers the pains of birth and death because of wrong faith, wrong knowledge, and wrong conduct. Therefore after knowing them well, leave them. I describe these three in brief, please listen.

 

Mithya Darshan Wrong faith and wrong

Mithya Charitra Doing things which takes you opposite towards the path of liberation

Mitya Darshan Wrong Faith

Agrahit Mityatva Happens from the sanskar or from the previous life

Grahit Mityatva Something which you acquired by the wrong preaching of someone

 

5 Kinds of Mityatva = Wrong Belief

1. Ekanta Mithyatva is a one-sided belief. When you understand something partially and think what you know is complete (new sects created). For example, you look at a ripe mango which is yellow. Its properties are that it is sweet, yellow, ripe, and juicy. However with Ekanta Mithyatva you would only say that the mango is yellow.
   
2. Viprita Mithyatva is a contrary belief. However things are, you consider them to be the opposite of what they actually are. For example, to believe body as to be the soul.
   
3. Sanshaya Mithyatva is a doubtful Belief. In the doubt state you do not know which is the REAL truth. For example, whether the soul is the doer of his own actions or the doer of someone or something else's actions.
   
4. Agnaan Mithyatva is ignorance. You do not have wisdom to know what is right and wrong. For example one believes it to be a religious act by killing and offering an animal to the deity.
   

Vinaya Mithyatva is treating all Gods and all religions of different sects to be equally right (having veneration with non-discriminating attitude).

Stanza 15

Starting point: A

Destination point: B

There are two paths that one can take:

1. Path leads a to b
   
2. Path that doesn't lead from a to b
   

A current position, sansar

B destination, moksha

Samvar is going from a to b

There are7 tattva:

Jeev: soul, something with the capability to know. Chetna. Capability to be aware. Consciousness

Ajeev: Body, no chetan shakti. No consciousness

Ashrav: influx of karma good and bad

Bandh: 1. get time stamp to bear fruit, 2. difference in intensity

Samvar: from A to B. stoppage of influx of karma by mind, body, and speech. All the vows: truth, non violence, no greed, not stealing, abstinence,

Nirjara

Moksha: Destination reached after all karma is shed.    

Ashrav and Bandh causes suffering while we are doing it and causes suffering later.

Samvar and Nirjara are blissful and result in a blissful state.

 

The above steps can be expressed by the following example of a both:Boat.

1. Hole in boat and water starts to come in.
   
2. Guy in boat is jeev and boat is ajeev.
   
3. Water comes in by ashrav.
   
4. Accumulation is bandh ( bondage of karma)
   
5. To prevent drowning stops the hole, samvar.
   
6. Starts removing water from boat, nirjara
   
7. Reaches shore, moksha….
   

 

 

Nirjara: 2 types

1. Akam nirjara: (does not lead to moksha)
   
   1. Karma comes to rise and gives fruit
      
   2. And then get shed by itself
      
   3. Example: daily activity, get something unfavorable Ex. Injury
      
   4. Ashrav continues because you are doing emotions due to the bearing of fruits
      
2. Sakam nirjara (leads to moksha; liberation from worldly sufferings and karma and transmigratoy cycle.)
   
   1. Shed by Tap.
      
   2. Tap is getting rid of desire. Iccha nirodh
      
   3. Desire less state
      
   4. Stops influx of karma
      

All feelings happen because some kind of attachment to something.

Anger, stress, jealously, hatred and aversions will go away with time.

Desires don't go away

If one overcomes desire, then one can overcome attachment feelings.

True nature of soul appears after win over desires.

Ichha is subset of raag

Raag is bigger umbrella. Desire is included in raag.

2 raags

1. Prasha raag
   
   1. Raag supporting towards spiritual bliss
      
   2. Desire towards moksha
      
   3. Desire towards good spiritual qualities
      
   4. Towards bringing extra sensory pleasure
      
   5. All compassions and friendly emotions to all living beings
      
   6. Feelings to help someone
      
   7. Fulfilling duty as house holder
      
      1. Intention is the by fulfilling duty it will be happy and can pursue my path to liberation
         
      2. No with intention to get something in return. If you want something in return then it is apraha raag.
         

      
       

2. Aprasha raag
   
   1. Desire towards worldly things
      
   2. Brings name, fame, and wealth.
      
   3. Expect favor back for favor or duty.
      

Making bad money is worse than making money with aprasha raag.

Samyak drasti: one with right belief in 7 tattvas.

As proceeding to path of liberation the raag diminishes. At time of moksha then both prasha and aprasha raag go away.

Stanza 15:

Sometimes because of shedding the karma by akam nirjara one takes birth in 3 lower heavenly being.

There they get burnt in desire towards sensory pleasures.

Daavanal is wild forest fire. 6 months before death their garland around their neck withers away.

And realize they will die and realize they will die and take birth as something else, not dev again or hell. These thoughts create a lot of stress and at the time of death they suffer in intense agony.

Stanza 14

After birth, he goes thru 3 stages

1) childhood
2) youth/prime
3) old age.

in the childhood, the soul doesnt have knowledge, it doesnt know whats right or wrong (vivek, samyakta).

In youth, he gets engaged in sensory pleasure, gets focused in the career, tries to earn money, remains engaged in sansar.

In old age, he is half dead, and doesn't have the energy or enthusiasm to learn about Dharm and realize its true nature.

Theres another example of a sugar cane.

When its in the field, it has roots, then theres juice in between, and on the top there are leaves. THis represents 3 stages of it.

The bottom part is the root, its childhood
the juice is the youth,
the old age is the leaf.

When we use sugarcane, only the juice is useful, similarly, when a man has to understand his own nature, he must engage only in the tasks that are most useful, hence the youth is the only age when he is healthy and can attain knowledge most effectively.

The problem that comes in youth is the attraction towards sensory pleasure, fame, money, passion etc. He can give these things up, give up his distractions that are there due to his arrogance. To satisfy their ego, they build up piles of wealth, possessions (engages in parigraha). This leads him to have no time to find motivation/time to do the right dharma


Primer to Karma

There are infinite souls in the universe, and they keep traversing from one state to another, sometimes they are in suffering, sometimes in happiness. They have to bear the fruits and evils of their deeds/thoughts/speech, and we are where we are due to our past. We take complete responsibility for it, noone else has influenced or brought us to our state

dravya karm-
They are infinitely small particles of karma.

Bhaav karma- doing something bad to someone gets attached with a time stamp to it, and they lets suppose give fruit after some yrs, and they will start giving us unfavorable conditions, and also negative emotions like anger/greed/ego etc

Nirjara :

• 1) asrav - influx of karma

• 2) bandh- bondage (and also timestamp when they'll give fruits... and also intensity, with what intensity to give fruits)

• 3) samvar- stoppage of influx, when we overcome our 4 greed pride anger deceit

• 4) Nirjara- Shedding of Karma

a) akaam - when karma comes into rise, it gives its fruits, and when it gives its fruits, it gets shed. So either you benefit, or suffer, but after that its shed

b) sakaam - penances, in order to dissociate karma, in this he doesnt bear the fruits of the karma, they simply get destroyed. Tapasvis are an example, where they destroy their penance through tap (penance)

soul gets attached thru contraction and expansion, and there are 2 types of karmic particles

1) passive
2) active.

with the process of yoga, the passive starts turning active. At the time, whatever emotion you're doing, the active ones get some kind of timestamp and intensity


if you;re going on a boat which has a hole, the process of entering the water is called asrav, when it gets bonded to the boat, its called bandh, and covering the hole is called samvar, and when you start bailing the water out, its called nirjar

Moksh = zero karma, can't attain moksh if there is any Karma left attached.

Stanza 13

Suffering in human life. The living being must be in the mother's womb, where the body is contracted, and they have to suffer pain. They have to suffer more pain while taking birth (both
mother and baby suffers here)

Stays in the womb for 9 months

They have to contract their body parts (which gives them suffering) while getting released from the mothers womb, they suffer beyond description

Two types of human beings

1) Bhogbhumi - In first 3 spokes of the

kaalchakra (cycles) (aaras)

Here they get what they want by

Kalpavruksh, because their good karma is

so strong in this bhumi that the thing

appears only by asking for it

2) 4th and 5th aara are Karmabhumi

in the karma bhumi, one has to work in

order to get something, the good karma

is not that strong and has to work

really hard to get something.

for example even in our life we get

things in 3 ways.

• 1) by just thinking and getting it,
  

• 2) by working to get it,

• 3) sometimes even if we work hard we dont get it, but we must not be discouraged by this and do wrong
  

This cycle only happens on earth

In Videh Kshetra, it's always stuck in

the 4th aara conditions, because there

is no cycle, its a static condition

Stanza 12

Description of the hellish beings


stanza translation :
The infernal living beings- they are so hungry that if they are given the entire foodstocks of the entire universe, still their hunger will not be satiated.

They arent given any food in hell.

The reason is they have done such karma, that while eating, they never had any mercy on the living beings that they ate. So in his next birth (in hell) they will have to pay for it

same logic applies about thirst, they don't get to drink either, because in the past they disregarded living beings in fluids as well. These things lead these beings to suffer in hell, out of hunger and thirst.

Hellish souls have to suffer this for a really long time, and at the end of their life in hell, they are born either as humans, or as panchindriya jeev (5 sensed beings)

Once out of hell one cannot become a dev, or 1,2,3 and 4 sensed being. One will either become a 5 sensed animal or a human.


Beings in hell have to suffer this way for many sagars. Sagar is a unit of time

It's description is as given below

• 1)You make a pit, that is 2000 kos (1 kos = 2 miles approx) in length, breadth and height
  

• 2) fill it with pieces of hair and divide it into infinitesmall bits, and fill the entire pit completely from top to bottom.
  

• 3)Take out each of these pieces every 100 years.

• 4) The time it will take to get all those hair out to empty the pit is called vyavahar pallay.
  

• 5) Multiply vyavahar pallay with innumerable digits(asankyat) and it becomes uddhar pallay

• multiply uddhar pallay by another innumberable digits and it becomes addha pallay,
  

• Finally, multiply addha pallay by 10 crores multiplied by 10 crores and it becomes one sagar
  

The maximum age of a hellish being is 33 sagar.

The maximum age of a dev is 33 sagar as well

in the first hell, the maximum age of the hellish being is 1 saagar, in the second hell its 3 saagar, in the 3rd hell its 7 saagar, in the 4th hell its 10 saagar, in 5th hell its 17 saagar, in 6th hell its 22 sagar, and in 7th hell its 33 saagar.

The minimum age in the first hell is 10,000 years.


We have gone to hell only animals with 5 senses or human beings can go to hell. 1-4 senses tiryanch cannot go to hell, and even heavenly beings cannot go to hell directly. Any sensed being can go to heaven.


when a person takes birth in hell, he drops down on the ground, and then he hits head first, and bounces on the ground, and he bounces several miles up and down. When the bouncing is finished, he wonders where he came from and what is this horrible place...people come running after him with weapons to kill him, and some of them make him suffer by using their weapons,
and he has to escape from those hellish beings

To save himself, he jumps thru the vetarni nadi, thinking he will be rid of the hellish beings, but the insects there start eating his skin and give him a lot of pain, and later when he goes to find
some peace and rest under a tree, the leaves of the tree start falling, and they are like falling blades that cut his limbs.

This way the hellish being keeps suffering in his entire lifespan. to add to his misery, the
asurdev come down and remind him of the bad things the other hellish beings did to them in the previous birth and makes them fight.

Dev go to hell to make them fight, but there are also some devs who go to actually do some preaching there, to make them learn good things.

Only heavenly beings (devs, there are also asur types of devs to make them fight, and vaimanik dev, if they have had a relationship with some hellish being in prior births to tell the the right things).

After Laxman and Ravan died, they went to hell, and Sita become a Devi, and Ram attained liberation. Sita realized that in her past birth she had intimacy with Laxman as a brother in
law, so she comes down to hell and gives Laxman sermons. From hell, even suicide wont work, you'll be all broken up but won't die.


Human life.