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I am the Soul then the cloth remains lying with him, but he cannot use it. Thus, in this one cloth there are all the five causative elements. Similarly, in the growth of a jiva too, five elements are operative. Upadhyaya Vinay-vijayji says -
नियति वशे हळु करमी थईने निगोद थकी निकळीयो, पुण्ये मनुष्य भवादि पामी सद् गुरुने मळीयो, भवस्थितिनो परिपाक थयो तव पंडित वीर्य उल्लसियो, भव्यस्वभावे शिवगति पामी, शिवपुर जईने वसियो,
muît! Husaha ufa 4a 31101t, tu gania a arunt t ....
The jiva stuck in the nigoda since infinite times manages to reduce its karma due to 'destiny' and emerges from the nigoda to progress through various life forms like the uni-sensory, bisensory, elementary penta-sensory etc. Thereafter, with rise of punya “karma' it manages to enter the human life form. It manages to locate a Sadguru, and gets to hear the scriptures. As this happens, with ripening 'time' in the state of life, its atma strengthens, i.e. the atma gets inspired to perform a “tremendous effort'. Ultimately, the greatness that resides within in the form of 'original disposition' leads it moksa.
Thus, beginning the journey from nigoda unto moksa, through the involvement of all five causative elements, where sometimes one and at other times another is stronger, the jiva manages to attain its goal. Those who remain in the illusion that moksa can occur through just any one element, will never attain moksa. That is why, Srimadji has said here that one should not blame the state of life and abandon the devoted pursuit of the goal of the soul. Purushartha is inevitable. We are unaware of the quantum of purushartha that is further required of us. As we saw earlier, if a supreme bodied jiva like Mahaveer, who had come with the excellent eligibility of becoming Tirthankar, had to perform such a tremendous effort, then where do we stand? Therefore, without resorting to any excuses, if we awaken a strong
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