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 316

CHAPTER-VII
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Our answer to him is- "There are Jivas who always hold the modificational view point (Paryaya Drishti), believe only in the bonded - liberated states of the soul but do not know the intrinsic nature (Dravya-Swabhava) of the soul. Such Jivas are preached to remember that those, who do not have belief in the intrinsic nature of the soul and believe only in the bonded - liberated states, are always bonded. And if bondage - liberation be totally not there then why is it described that the Jiva gets bonded? And why should one make efforts to destroy the bondage and get liberated? And why should one exert for self realisation? Therefore, one should believe that from substantial (Dravya-Drishti) point of view the soul holds one unchanged form and from modificational (Paryaya Drishti) point of view it assumes different states.
Thus, in various ways he holds perverse belief due to wrong understanding of Nishchaya-Naya (real standpoint) only.
In Jina Vani (omniscient Jina's preachings) different types of descriptions are found from different angles of different Nayas (standpoints) in different contexts. But this person (misunderstanding Nischaya-Naya) holds misbelief by accepting as per his imagination such descriptions which are stated chiefly from realistic standpoint.
Moreover, in Jina's prechings, the path of liberation is described to be in the union of right belief, knowledge and conduct. So, in his belief and knowledge he should hold the faith and knowledge of seven Tattvas but he does not think of them. In his conduct he should make effort for uprooting attachment, etc. passions but he does not exert for it; and instead he remains contented by knowing the liberation path to consist in the pure realisation of his own soul only. For practising the same he internally continuously thinks- “I am pure like Siddha God, I possess omniscience, etc., I am devoid of Dravya-karmas and No-karmas, I am full of beatitude, the miseries of birth-death, etc. are not in me".
So, here we ask him “If you contemplate in this way from the substantial(Dravya-Drishti) point of view, then the substance (soul) is a mass of all sorts of pure and impure modifications, why do you
then contemplate the soul as pure only? And if you contemplate from