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CHAPTER-IV
ness/misery but one does not cognizes it to be so and as such those dispositions (influx) do not appear to be bad. The reason is this that those dispositions appear to be produced by him, therefore, how to believe them to be bad?
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Thus, owing to wrong knowledge of Asrava-Tattva wrong belief is caused.
Wrong Belief About Bandha-Tattva (Bondage)
Further, karmic bondage of knowledge-obscuring, etc. type of karmas is caused by these influx dispositions (Asrava Bhavas); on rise of those karmas, decrease in knowledge and perception, evolution of perverse belief and passions, non-fulfillment of desired object, meeting with causes of happiness and unhappiness, continued association with the body, getting birth with particular Gati (state of existence), Jati (class of Jivas) body, etc. and obtaining of high-low status take place.
In the causation of these, the prime cause is the karmic matter, which he (the misbeliever) does not identify, because it is extremely subtle in form, it is not visible to him and that karma does not appear to him to be doer (instrumentalcause) of these deeds; therefore, in their occurrence, either he believes himself as the doer or someone else as the doer. And when he fails in determining the doer (creator) to be either himself or someone else, then thoughtlessly believes destiny to be the creater.
Thus, owing to wrong knowledge of Bandha-Tattva (principle of bondage) wrong belief is caused.
Wrong Belief About Samvara Tattva
Absence of influx (Asrava) is stoppage (Samvara). How can one effectuate the right belief of Samvara (stoppage of inflow of karmic matter) who does not correctly recognize influx (asrava)? For instance, someone follows unwholesome conduct; (if) it does not appear unwholesome to him how would then he believe its absence to be wholesome? Similarly, Jiva (mundane being) is engrossed in influx Asravas; (if) it does not appear harmful to him, how then would he believe Samvara to be beneficial which evolves in the absence of influx (Asrava)?
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