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Letter 18
119
Upayog means attention in which the activity of knowing and seeing both are involved. When it is engrossed in knowing one's own self then it is called Shuddhopayog Tatum. On the other hand while knowing other substances, pious and virtuous (pure ) thoughts and feelings evolve, and our attention is engrossed in knowing them, then that is called Shubhopayog yter. And when immoral, wicked thoughts and feelings evolve and Upayog is engrossed in knowing them, then it is called Ashubhopayog arrangert.
These Shubha and Ashubha Bhavas mean emotions and passions. Both Shubhopayog and Ashubhopayog together are known as Ashuddhopayog TSTUM, Shubha and Ashubha Bhavas together are known as Kashayas कषाय.
Now tell me what is this Kashaya? Is it a substance, an attribute or a modification ? Let us see. It is definitely not a substance, because we know the names of all the six substances and it is not one of them. Kashaya is only found in Jeev substance. But Arihant and Siddha Jeevas are totally devoid of Kashayas. Therefore Kashaya can not be an attribute also.
From this we can conclude that it is a modification. And it is the modification of the Charitra or conduct attribute of Jeev. But this is not its Swabhava Paryay arauatu. i.e. pure modification but Vibhava Paryay fara weta or Ashuddha Paryay ay uutu i.e., impure modification. The proper, right, pure or Shuddha modification of conduct attribute is called Veetaragata ataria and impure or Ashuddha modification is called Saragata Hit or Kashaya or passion.
Apart from all the other attributes of Jeev, this Charitra or conduct attribute has one speciality. That it does not become totally pula or Right in one moment or at once like Shraddha attribute. But slowly and gradually, the purity of conduct increases and impurity of conduct diminishes after one attains Samyak Darshan i.e. Real Right Belief.
in the conduct or Charitra attribute both the partially right modification i.e. Veetaragata as well as the improper modification i.e Saragata exist simultaneously.
In the Mithyatva stage i.e when one has not understood the real nature of substances and has not attained Real Right Belief, only improper modifications of conduct attribute are going on. They are in the form of passions and aversions. They are called Kashaya. We are well conversant with Kashaya. Because day in and day out every moment we do Kashaya.
That which leads to unhappiness or sorrow is Kashaya or whatever leads to this etemal vicious cycle of birth and death is Kashaya. In two
