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MOKSHA MARG PRAKASHAK
being insulted then he is said to be possessing intense greed-passion and being insulted in this way also amounts to great sin. If one does not have any desire and someone else insulted him on his own accord then he (the endurer) is said to be highly religious. But in this case he (the Shwetamber monk) for the sake of greed of food gets insulted by begging the food; therefore, it is assuredly the sin and not a religious practice. Moreover, he begs for the sake of the cloths, etc. also, but putting on cloth, etc.is not at all any part of the religion, rather it is the cause of bodily pleasure; hence, this too is negated in the aforesaid manner. Let it be known that such practice of begging, etc. bring condemnation to the highly religious status of a monk and so it amounts to disgrace of religion. Likewise in many other ways, begging, etc. is not possible in monk's religion, but they (the Shwetamberas) regard the possessor of such sort of impossible acts to be a monk and preceptor. Thus, they describe the preceptor's characteristics contrarily.
False Description of the Nature of Religion
Further, they describe the religion's characteristics contrarily. The oneness of the right belief, knowledge and conduct (these three) is the path of liberation, the same is the religion but they describe its characteristics contrarily. The same is explained hereunder:
In reality, belief in the real nature of substances (Tattvas) is right belief but they do not give due emphasis to this. They regard right belief to be the belief in Arhanta God, monk-preceptor, compassion religion as per their interpretation. But firstly they describe the nature of Arhanta God, etc. contrarily. So, how with this much faith only, would the right belief evolve without faith in the true nature of Tattvas? Therefore it is false.
Though, somewhere they describe faith in Tattvas to be the right belief, yet they do not emphasise the purpose involved in such belief of Tattavas. The nature of the spiritual stages and the quest places, etc. of the Jivas (soul), atom and molecules, etc. form of Ajivas (nonsouls), the dispositions of vice and virtue (Papa and Punya), nonrestraint (vowlessness) etc. form of infulxes (Asravas), observing of vows, etc. form of stoppage (samvara), observing of religious penances, etc. form of partial destruction of karmas (Nirjara) and of
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