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THE ESSENCE OF JAINA SCRIPTURES
beneficial to abandon them. However, if one indulges in inauspicious (ashubha) acts like sensual pleasures or passions, then one would only harm oneself.52
Aversion, Pandit Todarmal adds, results in the bondage of sins whereas non-violence, etc. excellent attachment (prashasta raga) leads to the bondage of merit or virtue (punya). Since both are the cause of bondage, both of them ought to be given up. The passionless state wherein one is free from attachment and aversion is a state where one remains a mere observer and knower (drashta jnata). This state is without any bondage and hence worth attaining (upadeya), However, until such a (passionless pure) state is achieved, one must engage in or continue to observe and follow the conduct of excellent attachment (prashasta raga), i.e. shubha upayoga.”
By shubha upaygoa, i.e. good or auspicious upaygoa, one may get a berth in heaven. One may even get an enlightened view of the reality of things by good intentions or it may be good auxiliary cause (nimitta) for the reduction of the duration and fruition of karmas. However, bad or inauspicious (ashubha) upayoga result in one getting a berth in hell or nigoda, etc. Bad intentions or being bad may be an auxiliary cause which increase the duration and fruition of karmas. As a result, the attainment of an enlightened view, etc. becomes extremely difficult.
Shubha upayoga enfeebles passions or makes them mild whereas ashubha upayoga makes passions more intense. Therefore,
indulging in the acts of intense passions by giving up acts of mild passions is comparable to not eating bitter things but eating poison instead. This is utter ignorance or foolishness. 54
In this regard, he (the nishchayabhashi) [Kanjipanthi) (adherent of a deluded view) mistakenly argues that shubha and ashubha are said to be alike in the scriptures (shastras). (This alludes to SS 146 and PS 77 and PS 77 AC in which they are described as golden and iron chains binding a person, i.e. being the cause of karmic bondage.) It is not, therefore, advisable to delve deeper into their special/particular characteristics. In his reply to this argument, Pandit Todarmal points out that for people, who consider shubha upayoga to be the cause of liberation (moksha) and consider it worthy of adoption (upadeya) and are not therefore able to recognize (the significance of] shuddha (pure) upayoga, shubha and ashubha are said to be similar from the point of view of impurity of karmic bondage. However, when a comparison
