Jain Tattva Parichay

SR No.: 007761
Original Sutra Author: N/A
Author: Ujjwala D Shah
Publisher: Veetrag Vani Prakashak
Publication Year: 2002
Total Pages: 194
Language: English
Classification: Book_English
File Size: 7 MB

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Letter 22 created by them they also lead to misery in the future. Therefore it is said, Asrava Duhkhakar Ghanere, Budhivant Tinhe Nirawere ( 1199 G:GOR ent, granata for farat).
Real cause of misery is the passions of attachment, aversion, love, hatred etc. But ignorant Jeev considers the other things or substances and circumstances to be the cause of misery. And in order to get rid of the miseries caused by this he acts in a way which ultimately leads to more passions and this in turn leads to continuous vicious cycle of these passions and misery.
Here is the fallacy about Asrava Tattva in nutshell. (1) Passions or Asravas are Vibhava but Jeev considers them to be his
Swabhava. (2) Passions and Atma are different. But Jeev considers that Dnyan or
sentience and passions to be one. He can not differentiate between the two. Asravas by nature are misery and bondages are created because of them which ultimately are causes of misery in future as well. But Jeev believes them to be pleasurable. Jeev believes that, 'I have pain, sorrow or misery because of circumstances and adversity makes me angry'. This is the belief of Jeev. But he does not understand that Asravas in fact, are the cause of misery. Naturally, since he thinks that passions belong to him so how can he consider them to be bad ?
Mithya Drishti Jeev considers Shubha Raag to be good and leading to pleasure. And because it will lead to heaven and other pleasures it is good. But how can a thing which leads to bondage.can be a source of pleasure ? This fallacious belief is described in 'Chhahadhala' as follows:
"mig godt g:047, fararet att han forata" It means that passions are obviously misery, but Mithya Drishti Jeev takes pleasure in having passions and acting according to them. Fallacious Beliefs about Bandha Tattva :
Again here also Chhahadhala explains this fallacy as follows:
"शुभ अशुभ बंधके फल मैझार, रति अरति करे निज पद विसार".
It means that Jeev has good or favourable and bad or unfavourable fruits of his earlier bondages. And in present times he has liking for the favourable ones and dislikes for the unfavourable ones. And he is entangled in them and forgets or looses sight of his own nature that is Jeev Tattva.
The favourable circumstances and surrounding things which a Jeev gains are due to the fruits of his Punya Karma or virtuous deeds and