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Letter 18
121 Because due to Kashaya new bondage with Karma is created, and bondage is the cause of eternal cycle of birth and death.
Those Jeevas who are devoid of all Kashayas or wishes are Veetaragi. They are Arihant and Siddha. And only they are enjoying infinite Bliss. And since they are omniscient entire knowledge of all the Lok and Alok of all the times i.e. present, past and future evolves in them in one samay. But because they are Veetaragi, they don't have any passions and aversions towards anything.
On the other hand though we have very little knowledge, since it is associated with Kashayas, it always leads to unhappiness. For example, when we see a mango, the activity of knowledge or modification of Driyan attribute takes place, but at the same time the modification of the conduct attribute also takes place, and its modification with the passions makes us long for it and the strong desire to eat and enjoy it arises. And unless it is fulfilled we are not at peace i.e. we are unhappy.
Now in fact this unhappiness is caused by the desire or Kashaya and not by the fact that mango is not available to us. But by believing other things to be the cause of pleasure or pain, we are forever having passions or aversion about other substances.
We have seen the four quadruplets of Kashayas. Now in short, we will see their nature. This classification is not as per their degree of intensity, but they are in fact of different qualities.
While Jeev is in Mithyatva condition or while it has not attained Real Right Belief and has not come to know and believe the exact true nature of the substances and the cosmos, it has all the four quadruplets of Kashayas which we have seen earlier. When Jeevas have intense passions (aita eru ) they can not have the knowledge or beliet of the true fundamental principles of Jainism. They have hatred, aversion and no interest in the discussions about Atma and religion in the true sense. They succumb to the Kudevas ( false God or dieties ), Kuguru (wrong preacher) and Kushastra (wrong and false theory of principles of religion ). In short, they are said to have Atattvashraddhan (
W A). Mithyatva or false belief and Anantanubandhi Kashaya go hand in hand. They are supplementary to each other.
Once one knows the nature of true God, guru and scriptures and by listening to and analysing the true purposeful principles i.e. Tattvas alongwith the reverence towards the true qualities of God, guru etc. these Kashayas and wrong belief diminish in their degree of intensity and Jeev is then eligible to have Samyak Darshan.
Such a Jeev if he makes the right efforts of being engrossed in his own self then he reaches a stage where he gets totally immersed into a and attains realisation of one's own self ( GHA). This is known as Samyaktva ( FR ). At this stage at the same time there is absence of Anantanubandhi Kashayas. This stage is known as 'Swarupacharan
