Moksha Marg Prakashak

SR No.: 006760
Original Sutra Author: N/A
Author: Todarmal Pandit
Publisher: Kundkund Kahan Digambar Jain Trust
Publication Year: 1992
Total Pages: 556
Language: English
Classification: Book_English
File Size: 15 MB

Page 202

CHAPTER-V
167
ing of Raag-Dwesh; however, there is nothing wrong in knowing the details of various substances.
In the same way, they imagine contrarily other dispositions (modes) pertaining to salvation-path and due to such false imagination they indulge in adultery, eat the non-eatables, do not differentiate between various castes, etc.; adopt low conduct which is perverse conduct. When someone questions then they say- "This is the function of the body or things change according to destiny or things happen as per God's desire; we should not ramble.
See the lie ! The one himself knowingly indulges in various aforesaid activities and states it as to be the function of the body. He himselfknowingly makes efforts for the said acts and puts the blame on providence. Further, he willfully indulges in passionate acts and acclaims it to be the wish of God. He involves himself in rambling, yet absolves himself from its responsibility. Because he wants to enjoy sensual pleasures under the shelter of religion. So, he puts forward such false logic. If he does not involve himself interestedly in such acts then we will not hold him responsible for the same. For example, suppose someone is sitting in meditation posture and someone else covers him by cloth, there, if the meditator does not entertain any feeling of happiness, then it is true that there is no involvement on his part. But, if he accepts the cloth and wears it and feels happy by ending his suffering from cold, etc., then how is it possible that this is not treated as his own act? And the acts of indulging in adultery, eating the non-eatables, etc. cannot take place without one's own thoughts and desire. How can this be accepted as non-involvement by him? Therefore, only where the desire of sex, anger, etc. (impure dispositions) have ended, there only, one's involvement in any kind of activities is not maintainable. And if one cannot get rid of the passions of sex, anger, etc., then one should act in a manner by which these passions can be minimised. It is not desirable to increase them by behaving unrestrainedly. Refutation of being called Enlightened by
Breath-control
And many Jivas consider themselves enlightned by practising