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 479

444
MOKSHA MARG PRAKASHAK
Question: Whatever you have stated is true but the rise of material karmas (Dravya-karmas) causes passions, etc. dispositions (Bhava-karmas) and Bhava-karma causes the bondage of Dravyakarma and again its rise causes, Bhava-karma - this has been happening since eternity. How then the effort for liberation be possible?
Answer: If for all time, the bondage and rise of material karmas be found to be uniform, then it can be true, but due to instrumentality of Jiva's dispositions, the formerly bonded karmas too undergo the process of Utkarshana (increase in duration), Apakarshana (decrease of duration) and Samkramana (transformation) etc., which causes reduction and increase in their potency; therefore, their rise (operative state) also becomes feeble and intense. Due to their instrumentality, the fresh bondage of karmas also happens to be feeble or intense. Therefore, due to instrumentality of the rise of karmas, the manifestation of knowledge, etc. in the mundane beings, sometimes, is found more and sometimes less; sometimes passions like attachment, etc. become feeble and sometimes intense. In this way, transmigration continues.
There, sometime, the Jiva attains the status of rational fivesensed developed being; then the power of thinking through mind gets manifested. Such Jiva sometimes is found having intense attachment, etc. and sometimes feeble. There due to intense rise of attachment, etc., the indulgence in voluptuous acts only is found. And due to feeble rise of attachement, etc., if the instrumental cause of external discourses, etc. is met with and he engrosses his Upayoga in those discourses, etc. through his own effort, then engagement in religious activities becomes possible and if the instrumental cause is not met with and he too does not make effort (for liberation), then he may continue indulging in other acts but with feeble feelings of attachment, etc.; so, in such moments, the preaching is efficacious.
Those one-sensed, etc. beings, who are devoid of thinking power, do not possess the knowledge of understanding the sermons and the Upayoga of the Jivas having intense attachment, etc., does not get engrossed in sermons. Therefore, such Jivas who possess thinking power and whose attachment, etc. passions have become feeble, if through instrumental cause of sermons adopt religion, then they are