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Letter 23
149
Asrava to be good or beneficial and comfortable will not consider absence of Asrava i.e. Samvar to be beneficial and will not try to get rid of Asravas.
There is another major and grave mistake people commit about Samvar. And that is to believe that Asrava can lead to Samvar. Taking vows and doing penance, or to commit oneself to do certain rituals and other related behaviour is a kind of Shubha Raag (virtuous passion). Mahavrata is also Shubha Raag. But Shubha Raag is Asrava. If somebody thinks that Shubha Raag to be Samvar itself or even the cause of Samvar then it is incorrect. Because it is totally wrong to believe that those things which are the cause of Asrava and Bandha can also be cause of Samvar (Shuddha Bhava).
Shuddhopayog or to get immersed totally in one's own true self is the one and only way to attain Samvar or to get rid of the Asravas. But up till today this Jeev has neither known what is the true nature of Samvar nor he has experienced Samvar which is Blissful.
Therefore this Jeev which is Mithya Drishti or with perverted belief considers Samvar to be very painful, miserable, unbearable and thinks that resorting to Asrava or Shubha Bhava he can attain Samvar.
Fallacious Beliefs about Nirjara Tattva :—
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Tattvarthasutra says, इच्छा निरोधः तपः । तपसा निर्जरा च । " and " It means that negation of wishes or their absence i.e. the state where desires do not arise at all in oneself is Nirjara. And that is truely Blissful.
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Desire is the root cause of misery and anxiety. Whenever Jeev considers other substances as beneficial or harmful, he either craves to have them or get rid of them as the case may be. But in fact other substances are neither beneficial nor harmful. Because of his Mithyatva Jeev considers them to be so.
The other substances never change their modifications as per our wishes and desires as they are independent substances. If by chance any one wish is fulfilled even then Jeev keeps on constantly having new wishes or longing and thereby Jeev constantly experiences anxiety. Wish to enjoy object through the five sensory organs cause is Mithyatva.
The root
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Evolution of four types of Kashayas- The root cause is Mithyatva. The belief that external belongings or things are either beneficial or harmful - The root cause is Mithyatva.
If the root cause Mithyatva remains permanent then the presence of its consequential fruit of having longing, Kashaya and belief that other things are beneficial or harmful will continue. To suppress the wishes and passions or not to show them externally is not the real way to get rid of
