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CHAPTER-IV
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aversion in those objects which are the instrumental cause of external objects in which he was already having aversion feeling and feels attachment in their destroyers. And among these objects also in which he feels affection, he entertains the feeling of aversionattachment in the other objects, acting as the associating cause and destroyers of them. And the objects in which he has developed aversion, he entertains the feeling of aversion-attachment in the other objects, acting as the associating cause and destroyers of them. In this way, the tradition of attachment-aversion continues.
Further, in those many external objects which are not the cause of producing any condition in the body, in them too, he feels attachment-aversion. For example, nothing good of the body is caused to the cows, etc. from its calves, even then they (cows, etc.) feel affection in them and nothing bad of the body is caused to the dogs, etc. from the cats, etc., yet they entertain the feeling of aversion in them. Further, nothing good of the body is caused by perceiving, etc. of many of the colours, smells, words (tune) etc.; even then this Jiva feels affection in them, and nothing bad of the body is caused by perceiving etc. of many of the colours etc., yet the Jiva feels aversion in them. In this way, the attachment-aversion feeling is generated towards different external objects.
Further, in these objects too in which he feels attachment, he develops attachment-aversion in other objects too, acting as the supporting cause and the destroyers of them. And one object in which he feels aversion, he develops aversion attachment in other objects too acting as the supporting cause and the destroyers of them. Similarly, here too the tradition of attachment-aversion continues.
Question : The purpose of having attachment-aversion feeling in the other non-self objects is understood but primarily what is the purpose of believing good or bad in the basic states of the body and in the objects which are not the cause of the state of the body?
Answer: Firstly, whatever basic states of the body are, there, even in them, if he feels attachment-aversion keeping the purpose in view, why would it then be termed as Mithya Charitra (wrong conduct) ? In them, purposelessly, he develops the feeling of attachment-aversion and for the sake of them only he feels
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