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

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CHAPTER-IX
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mundane existence, then why for would he evolve the dispositions of Samvara and Nirjara? So, the end of that mundane existence itself is Moksha. Hence, only on evolution of belief of seven Tattvas, the desire for evolving pure dispositions arises by giving up attachment, etc. passions. If out of these (seven Tattvas) even the belief of any one Tattva be not found, then such desire would not be produced. And such desire is definitely found present in right-faithed Tiryanchas (rational animals) etc., having feeble knowledge; hence, one should conclude that he possesses the belief of seven Tattvas. Owing to less Kashayopashama of Jnanavarana etc. karmas, detailed knowledge of Tattvas may not be found in him, nevertheless, due to subsidence, etc. of Darshan Moha (faith-deluding karma), the potency of right belief of Tattvas in general form is found manifested in him. Thus in this Lakshana (differentia), the Avyapti fault is not there.
Question: During the time when a true believer indulges in sensual pleasures etc. passional acts, he is not having thought of seven Tattvas; how then right belief is possible? Moreover, right belief does exist, hence, in this differentia, the Avyapti fault exists.
Answer: Thought activity is dependent on the tendency of Upayoga (active knowledge); wherever the Upayoga is engaged the same becomes the object of thought. And belief consists in ascertainment of Tattvas. Therefore, on engagement of thought in other knowables and in the state of asleep, etc. activity, the thought, of the Tattvas is not there. Nevertheless, their ascertainment continues existing, it does not get destroyed, therefore, he possesses right belief.
For example, some diseased person has such ascertainment that "I am a human being, I am not Tiryancha (animal) etc. This is the cause of my disease. So, now by removing the cause and by lessening the disease, I must become free from disease". And when the same person engages himself in other thoughts, etc. then such thought is not found; but such belief only persists. Similarly, this soul (true believer) has such ascertainment that "I am soul and I am not matter, etc., bondage is caused to me through influx (impure thought activity), so now by effectuating Samvara and Nirjara I should attain Moksha state". And when the same soul indulges in other