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 372

CHAPTER-VII
337
Samayasara etc., attainment of knowledge up to elevan Angas by perverse believer is stated to be possible.
Question: So much knowledge is attained by him but is his knowledge of the same type as was possessed by Abhavyasen without belief in it?
Answer: He (Abhavyasen) was a sinner who was not afraid of the activities involving injury, etc. but the Jiva who obtains birth in Graivièyaka, etc. heavens possesses such knowledge which is not without belief. He holds such belief that these books are true but true belief in Tattvas is not attained by him. In Samayasara it is stated that any one Jiva can obtain belief of religion, knowledge of eleven Angas and may be found observing the conduct of great vows, etc. also. In Pravachansara it is stated that a Jiva may obtain such a knowledge of the scriptures (Agama-jnana) by which he knows all substances as if they are lying on his plam. He knows this too that I am the knower of these things but “such realisation that I myself am an embodiment of knowledge (Jnana-swaroopa), only a sentient substance distinctly separate from other objects”, is not attained by him. Therefore, knowledge of Shastras also, devoid of the knowledge of the self, is not fruitful.
In this way, although he(the Vyavaharaabhasi) studies the JainShastras for obtaining true knowledge, yet the true knowledge is not attained by him.
The Contray Form of Right Conduct The type of conduct practised by such persons for the sake of right conduct is now being described:
They (Vyavaharaabhasis) pay attention on the observance of external conduct but they do not bother about the purity or impurity (improvement or defilement) of inner dispositions. And even if they pay attention on inner thoughts then too their attention remains fixed on the prevalent thoughts only; but on close analysis of the tradition of those thoughts and dispositions it seems that they do not care about the inner desire (for sensual pleasures). And the fruit reaped is that of the longing existingin inner feelings. The same will be discussed in detail later on where its real characteristics will become clear. So in the absence of such identification they are found making effort for external conduct only.