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MOKSHA MARG PRAKASHAK
thoughts, etc., then though he does not have such thought, yet such right belief only persists.
Question: Ifsuch right belief persists, then why does he indulge in the causes of bondage?
Answer: For example, the same person under some circumstance indulges, in the causes which increase the disease and engages himself in business, etc. and becomes angry also; nevertheless, that belief is not destroyed. Similarly, the same soul, being subservient to the instrumentality of the rise of karmas, indulges in the causes of bondage also, indulges in the acts of sensual pleasure, etc. and anger, etc. passions, nevertheless, that right belief is not destroyed. Detailed discussion of the same will follow later on.
In this way, even in the absence of thought of seven Tattvas, right belief persists. Hence, there is no fault of Avyapti.
Question: In higher spiritual stages where notionless selfrealisation is found, there even thinking about the seven Tattvas etc. is forbidden. So, how is the denial of the differentia of right belief possible? And there the denial (of rambling of Upayoga) is possible, so Avyapti fault arises there?
Answer: In lower spiritual stages, he (the true believer) engaged his Upayoga (attention) in thoughts of seven Tattvas which strengthened his ascertainment and by disengaging his Upayoga from the objects of senses, he reduced attachment, etc. And on accomplishment of objective, the instrumental causes are also denied; therefore, when the ascertainment became strong and attachment, etc. got eradicated, then why should one allow his Upayoga to ramble meaninglessly? Therefore, in that state, the rambling of Upayoga is denied. Moreover, the differentia of right belief is ascertainment only; so ascertainmentis not denied. If ascertainment is required to be given up, then it would amount to denial of this differentia but this is not so. Even there also the ascertainment of seven Tattvas persists. Therefore, there lies no Avyapti fault.
Question:The use of the word ascertainment-non-ascertainment is possible with reference to a non-omniscient; therefore, I agree that
the differentia of right belief to be the belief of seven Tattvas is Jain Education International For Private & Personal Use Only
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| SR No. | 006760 |
| Book Title | Moksha Marg Prakashak |
| 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 |