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INTRODUCTION
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by stating that only when the self knows that it is an agent of mencal states like attachment, that these psychic states alone become the cause of bondage, it is only then that the self will contemplate/think of renouncing mental states like attachment. It is only then that the self will become pure (PS 189 JS). Since impure mental states like attachment are the self's own psychic dispositions (SS 371), the self alone has the capacity and the power to get rid of them.
Either Bharill apparently does not know or chooses to deliberately refrain from making the distinction between mithyatva and mithyadarshan. Unlike the former, mithya-darshan includes, besides mithyatva, the most intense/tenacious passions like anger (anabtanubhandhi kashaya), which are related to conduct and requires immense effort for its eradication. Since passions (kashaya) characterize evil (ashubha) (PS 158), it is only through subsidence of passions (upasham or prasham), i.e. in the condition or state of shubha (good) that one obtains enlightened view (samyak-darshan) and proceeds further in the direction of self-restraints (samyam) and austerities (tapa), etc. These are the characteristics of pure psychic-attention (shuddha upayoga) (PS 14), leading to pure self (shuddhatma), i.e. liberation.
Again, Veer Sagar Jain, a Kanjipanthi adherent/follower, echoing Bharill's above-mentioned mistaken view, states:
Mithyatva (delusion) alone is the basic or fundamental cause of all the miseries and sufferings, not anything else . . . Anger, pride etc. passions (kashaya bhava) are not, in fact, the basic malady (mool roga, i.e. basic disease) as they are only the symptoms; the basic malady is delusion alone because it is only due to that jiva considers other objects as favourable or unfavourable, and which gives rise to anger, pride etc. (similar to Bharill's mistaken view that attachment, aversion are extrinsic (symptoms)]... Therefore, just as a skilled physician attends to and treats the real malady, not the (external) symptoms, which are automatically set right, so also with the destruction of delusion, anger, pride, etc. psychic states are automatically, on their own are destroyed. Moreover, the unfailing remedy or the means for the destruction of delusion is ... experiencing of self (atmanubhuti) alone, none else . . . Atmanubhuti is the essence of all the scriptures (sampurna dvadashanga), because the path of liberation, begins only with that, undergoes development or growth thereby and also reaches its completion thereby, i.e. leads to liberation. 189 [In this easy path of liberation, there is no mention of adopting any means of self-restrains and austerities, etc.)
