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Letter 22
145 Jeev has some wishes or passions at that time certain activities take place in the body, within itself because of its intrinsic capacity. But Jeev considers them to be his activities. This is Kartrutva Buddhi andragfase.g. I talk, I walk etc.
(4) I am enjoying these things. Body goes through different stages such as hunger, thirst, cold, fever, ailments etc. And because of Mithyatva Jeev considers himself as happy or miserable in these conditions. He considers these states to be his own and thinks that he has fever, he is feeling cold or he is hungry, thirsty etc. And thinks that because he has fever he is unhappy. This is Bhoktrutva Buddhi aterra ges. That is he considers himself to be the enjoyer or sufferer.
In this way he identifies himself with whichever modification of phase he is in at the time e.g. human phase, Deva phase etc. and has sense of oneness and possessiveness to such an extent that he considers himself to be that phase only.
Pandit Todarmalji explains the reason behind it. He says Atma has knowledge through sensory organs since times immortal and through these sensory organs the Atma which is Amoortik or without material form can not be known. But the body which has material form is known through sensory organs. And Atma by nature has definite sense of self existence. But as long as he does not know himself as a separate existence from all other things, till then he identifies himself with this conjunction of body and soul.
Jeev and body have varied instrumental relationships with each other. And because of the intensity of the Mithyatva those thoughts which can differentiate the Jeev as a separate entity from body do not arise. So after understanding these fallacious beliefs about the Jeev and Ajeev Tattva now we will see the fallacious beliefs about Asrava Tattva. Fallacious Beliefs About Asrava Tattva:
In our last letter we have seen the nature of Asrava Tattva. Passions and Mithyatva are Asravas, they are Vibhava. It means (Vi = against Bhava = nature ) i.e. the opposite of original true nature e.g. coldness is Swabhava of water and hotness is Vibhava of it. That state or phase which occurs due to the presence of an instrumental cause is Vibhava. And that state which exists without such external instrumental cause is Swabhava.
Sentience and Bliss is Swabhava of Atma and passions or Kashayas are its Vibhava. Despite this being the state of facts, Jeev who is Mithya Dristhi or has perverted belief considers them to be his Swabhava. Asravas by nature are misery, but Mithya Drishti Jeev thinks that they give him pleasure. The passions whether pious or sinful always lead to anxiety in this present times. And because of the bondages
