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 313

278
MOKSHA MARG PRAKASHAK
became fearless in indulging in passional acts and so did not make any effort for removal of such feelings of attachment, etc. Due to such belief, one becomes unrestrained and indulges in evil acts which cause bondage of karmas and result in infinite transmigration in the world.
Here one argues that in Samayasara too it is stated so: "वर्णाद्या वा रागमोहादयो वा भिन्ना भावाः सर्व एवास्य पुंसः । तेनैवान्तस्तत्त्वतः पश्यतोऽमी नो दृष्टाः स्युर्दृष्टमेकं परं स्यात् ॥37॥"
Meaning: "The colour, etc. and attachment aversion, etc. are the dispositions which are separate from the soul." Further it is stated there that attachment, etc. dispositions bear the imprint of matter and in the other Shastras also the soul is described as unconcerned with attachment, etc. How this is so?
Answer: The attachment, etc. feelings are evolved as impure dispositions (Aupadhik-Bhavas) due to instrumentality of other substance and this Jiva believes them to be his natural dispositions. Why would one believe as bad and try to uproot such feelings which he believes to be natural instincts? Therefore, this faith also is perverse. To extricate one from such belief, the attachment, etc. impure dispositions are described to be different from the nature of the soul and the same are described to be of material by laying emphasis on instrumental cause. For example, a physician wants to cure the disease; if he finds excess of cold then he prescribes hot medicine and if he finds excess heat then he prescribes cold medicine. Similarly, the true preceptor wishes to extricate the attachment, etc. passional feelings. To such Jivas who become unrestrained and indolent by believing the attachment, etc. feelings to be the product of other substance, the true preceptor makes them believes, by laying emphasis on the substantive cause (upadan karan), that the attachment, etc. feelings are of the soul; and to such Jivas who do not try to uproot the impure dispositions, believing them to be the nature of the soul, the true preceptor make, them believe by laying emphasis on instrumental cause, that the attachment, etc. impure dispositions are the products of other substance.
The true belief would be evolved only on forsaking both the contrary types of faiths. Then one would believe that these passional