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 99

64
MOKSHA MARG PRAKASHAK
know the right means and also cannot bear the miseries. Then, whatever appears the right effort he makes it; therefore, the misery does not come to an end, then tormentedly, being helpless, he bears those miseries. He is shown here the root cause of miseries; the nature of the misery is explained and all his efforts are proved to be wrong; then he gets interested in making the right efforts. For this purpose this description is being made here :
Root Cause of Miseries (A) From Karm's Bondage Point of View
The root cause of all miseries is wrong faith, wrong knowledge and wrong conduct. The misbelief in Tattvas (realities) due to rise of Darshan-Moha (faith-deluding karma) is wrong faith (MithyaDarshan) because of it the true-realisation of the nature of substances is not possible, rather false-realisation is caused. And due to the instrumentality (Nimitta) of that wrong faith only whatever knowledge of Kshayopashama form exists, it is all perverseknowledge;owing to that, right knowledge of the nature of substances does not evolve; rather contrary knowing is caused. And the passional dispositions caused due to the rise of Charitra Moha (conduct-deluding karma) is Asanyama (wrong conduct) because of which the Jiva does not act in accordance with the nature of the substances, rather acts contrarily.
Thus, these false belief etc. only are the root cause of all miseries; why is it so is being explained : - Misery caused by Kshayopashama of Jnanavarana and
Darshanavarana and Release from it. Because of wrong faith etc. Jiva can not attain discriminative knowledge of self and non-self. The self is a soul (living substance) and the body is the mass of infinite matter particles (PudgalaParmanus); by their union human, etc. embodied forms (Paryayas) are produced, Jiva believes that Paryaya (embodied form) to be self. The nature of soul is knowledge, perception etc., through it a little knowing and seeing takes place and anger etc. dispositions are evolved owing to Karmic bondage; and touch, taste, smell, colour (complexion) is the nature of the body which is obvious and it undergoes various modifications like becoming obese, lean, etc. and