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CHAPTER-III
Without consummation of desire the commotion does not end and without end of commotion how can it be called happiness?
Further, the enjoyment of even one object takes place under the influence of wrong-faith etc., therefore, the bondage of karmas being the cause of forthcoming many miseries takes place. Hence, in the present moment also it is not happiness, nor is the cause of happiness in future; so it is assuredly misery. The same is stated in Pravachanasara as below:
सपरं बाधासहिय, विच्छिण्णं बंधकारण विसम । ज इदिएहिं लद्धं त, सोक्ख दुक्खमेव तहा ॥७६॥
Meaning : Happiness derived through sense organs is dependent, amenable to disturbances, terminable, cause of bondage and fluctuating, hence, it is assuredly misery in disguise.
In this way the efforts made by this mandane being should be known as false.
What is the right effort then ? When the desire comes to an end and the enjoyment of all objects continues simultaneously then this misery ends, but the desire comes to an end only when Moha (delusion) perishes, and simultaneous enjoyment of all the objects is possible only on attainment of Kewala Jnana (Omniscience). The means of these is the attainment of Samyag-darshan (right belief) etc. and the same should be known as the right means.
In this way the Kshayopashama of Jnanavarana and Darshanavarana also becomes cause of misery owing to Nimitta (association) of Moha (delusion).
Question: Knowing (of the objects) does not materialise owing to rise of Jnanavarana and Darshanavarana Karmas hence regard them to be the cause of misery; why do you say the Kshayopashama as to be the cause of misery ? .
Answer : If ‘not knowing be the cause of misery then the Pudgalas (matter) should also suffer from misery; but the root cause of misery is the desire and the desire is evolved owing to the Kshayopashama only, therefore, Kashayopashama is said to be the cause of misery but in reality Kashayopashama also is not the cause
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