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 398

CHAPTER-VII
363
libration are contrary to one another; therefore, believing one and the same disposition to be the cause of both auspicious bondage and liberation is fallacy.
Hence, such a nonchalant passionless pure disposition of the soul "Shuddhopayoga” which is devoid of the thoughts of both vows and nonvows and wherein there remains no concern with acceptance and forsaking of other non-self substances, is the only path to liberation. And in the lower spiritual stages, many Jivas are found having both Shubhopayoga and Shuddhopayoga together. That is why Shubhopayoga in the form of observance of vows, etc. is mentioned conventionally to be the liberation path, but on pondering over the reality, Shubhopayoga, i.e., auspicious conduct, is assuredly only the destroyer of liberation, because that which is the cause of bondage, the same is the destroyer of liberation; one should have such belief only.
In this way by accepting Shuddhopayoga only to be worth adopting, one should make effort to evolve it and by knowing both Shuddhopayoga and Ashubhopayoga to be worth giving up one should make effort for relinqushing them. If one is not capable of evolving Shuddhopayoga then he should dwell in the state of Shubhopayoga by discarding Ashubhopayoga, because in comparison to Shubhopayoga there is moreimpurity in Ashubhopayoga. And when one attains the state of Shuddhopayoga he only becomes an unattached knower of other non-self substances; there remains no purpose with other non-selfsubstances. In the state of Shubhopayoga, the tendency of observing external vows, etc. is found and in Ashubhopayoga one indulges in external vowless activities, etc., because there exists cause and effect relationship between Ashuddhopayoga (impure thought activity) and the activities of other non-self substances. Moreover, the sequence of evolution of dispositions is such that first Ashubhopayoga disappears on manifestation of Shubhopayoga and thereafter Shubhopayoga automatically ends on evolution of Shuddhopayoga.
Further, some persons believe that Shubhopayoga is the cause of Shuddhopayoga; but this is not true because if such be the cause and effect relationship then Ashubhopayoga would become the cause