________________
CHAPTER-IV
125
known that this Jiva considers chiefly a particular substance to be good but the same substance sometime appears to be bad. For example, the body is agreeable but when it gets diseased then it becomes disagreeable; the son, etc. are agreeable but under some circumstances they appear to be disagreeable. And those objects which this Jiva chiefly considers to be disagreeable appear to be agreeable sometime. For example, an abuse (usually) is unagreeable but the same appears to be agreeable in father-in-law's house.
Thus, beneficiality - harmfulness are not the characteristics of substance. Had there been beneficiality-harmfulness in the substance, then the substance which would have been beneficialby itself it should be beneficial to all and which would have been harmful by itself it should be harmful to all; but it is not so. This Jiva himself believes them in his imagination to be beneficial or harmful; so, this imagination is false.
Further, the substance, which appears to be pleasurable-beneficial or distressing - unbeneficial is not of its own but due to the rise of Punya-Papa karmas. The one who has got the rise of Punya (merit) karma to him the association of substances is found to be pleasurable-beneficial and the one who has got the rise of Papa (demerit) karma to him the association of substances is found to be distressingunbeneficial. This is practically found to be so. To someone, wife, son, etc. are pleasurable and to someone are distressing; someone earns profit by doing the business and someone gets loss; to someone even the foes become slaves and to someone even the son becomes inimical. Therefore, it is ascertained that the substances do not become good or bad on their own but they act according to the rise of karmas. As the servants, according to their master's order, produce good or bad situation to someone then it is not the work of the servants but is the work of their master. If someone considers the servants only to be good or bad then it is wrong; similarly, if the substances, associated due to rise of karmas, produce good or bad situation to Jiva according to karmas then it is not the work of the substances; it is the work of karmas. If someone believes the substances only to be good or bad, then it is wrong.
Hence, this is proved that indulging in attachment-aversion feeling, by believing the substances to be good or bad, is a fallacy.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
