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Letter 19
125 the Swabhava Paryay. i.e Veetaragata, the area of this modification will never extend beyond the area of the Jeev substance. This modification is spread over the entire area of the Jeev substance, it does not spread or exist in any other substance except the Jeev substance. Therefore, the attribute of conduct exists in the Jeev substance only, and not in the body.
Our present status of human form is called Asaman Jateeya Dravya Paryay (37 picit goefe). In other words, it is a co-existence of different types of substances together with one another. In this case, one Jeev substance and infinite Pudgal substances have formed a sort of combination of existence. This combination is for a limited period of time.
Jeev in this condition of co-existence with Pudgal wrongly identifies himself with the body which is Pudgal substance, and therefore all the external actions and behaviour of that body is considered by him to be his actions or Charitra. And this is where the problem starts.
Monks have attained Sakal Charitra, which means, there is the absence of first three quadruplets of Kashayas and presence of Sanjwalan Kashaya and Veetaragata alongwith them.
In such a state the outwardly behaviour of the monks is always in accordance with that state of inner purity. It is described in many scriptures of Charananuyoga (zruirgem). These external bodily actions are called conduct or Charitra, only for name sake. There is no problem as long as we say it for saying sake.
But to believe that these actions themselves are Charitra is totally wrong and erroneous.
For example, in our daily life when we say a 'jar of ghee' what we mean or rightly believe is the jar which contains ghee. Similarly while saying in our daily life we can call bodily behaviours of monks as Charitra. And it will not be wrong to say so. But in reality we have to understand and believe that, these are the actions of the body of that embodied soul who has attained Veetaraga modifications of Sakal Charitra of the attribute of conduct. And that would be the true and proper statement.
Because Jeev does not know the exact or true nature of the substances and fundamental principles he considers all the substances other than himself to be favourable or unfavourable to him. Then he has longing and affection for those things which he considers favourable and tries hard to gain them. And tries to get rid of those things which he considers as unfavourable and tries very hard to do away with them, and then the feeling of hatred emerges.
