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130
TIRTHANKARA MAHAVIRA AND HIS SARVODAYA TIRTHA
with attachment which gives unwholesome fruit "182
The above has been elaborated as follows:
“When this soul is spiritually ripe in its nature, and holds pure attidude, and maintains it consistently, then being free from hostile forces, he is able to carry on his work and is entitled straight to liberation. But when, though other conditions are fulfilled, the soul is not free from hostile forces because of which he cannot carry on his work and some times indulges in somewhat contrary work, then, like a person on whom is sprinkeed clarified butter warmed on fire and who is pained thereby, it is afflicted by heavenly joys Hence pure attitude is wholesome and good attitude is unwholesome."183
Wrothy of note are the following ślokas from Pancadhyāyī:
rūdheh subhopayogo'pi khyātascāritrasanjaayā svārthakriyāmakurvānah sārthanāmā ma niscayāt 759 kintu bandhasya hetuh syādarthättatprat yanīkavat nāsau varam varam yah sa nāpakāropakārakrt 760 viruddhakāryakäritvam nāsyāsiddham vicārasāt bandhasyaikāntato hetoh suddhādanyatra sambhayāt 761 nohyam prajnāparādhatvannırjarā heturanjasā asti nābandhaheturvā śubho nāpyasubhābahah 762 karmadänakriyārodhah svarūpācaranam ca jat dharmah suddhopayogah syāt saişa căritra sanjnaka 763
Although by usage even a good attitude is called conduct, still it is unable to carry on its work; hence it is not really worth while.
Like unwholesome endeavour, it is really a cause of bondage, and hence it is not the best. The best is one which harms not, benefits not.
A good attitude is conducive to contrary work—when this statement is considered, it does not stand refuted. For, when
182 Prayacanasāra, Commentary on Garha, 6 183 Ibid, Commentary on Gatha, 11.
