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276
MOKSHA MARG PRAKASHAK
tion the nature is said to have been manifested. Sometimes it is found manifested. Similarly, due to the instrumentality of (rise of) karma the soul assumes alienated (contrary) disposition. In such a situation, there is only absence of omniscience (Kewal-jnan); but on the removal of the instrumentality of karmas omniscience is evolved for ever. Therefore, omniscience is said to be the nature of the soul for all times, because such power is always found. On its manifestation, the nature is said to have been manifested.
For example, however, if someone drinks hot water due to the belief that the nature of water is always cool, then burning (of mouth) only will be caused. Similarly, if because of the omniscience nature of the soul, someone (due to misconception) believes that he is realising the pure soul though his soul is in an impure state, he himself becomes miserable only. In this way, those who realise the soul to be possessing the omniscience state are misbelievers.
Moreover, due to misconception they believe their soul to be devoid of passional dispositions, though the passional dispositions are clearly found in them. To such persons our question is - “The passional dispositions (feelings) are clearly seen in you; tell us as to in which substance's existence these are found? If these are found existing in the body or karmic-matter, then these dispositions should either be insentient or of material form; but these passional dispositions are clearly seen to be of immaterial form with sentience. These dispositions are, therefore, of the soul substance only. This is what is stated in the Samayasara Kalasha also:
"कार्यत्वादकृतं न कर्म न च तज्जीवप्रकृत्योर्द्वयो - रज्ञायाः प्रकृतेः स्वकार्यफलभुगभावानुषंगात्कृतिः । नैकस्याः प्रकृतेरचित्त्वलसनाज्जीवोऽस्थ कर्ता ततो witania a optat afectat sie 7 META: 1120311" The meaning of this verse is this:
As the psychic passional dispositions (Bhavakarma) are found existing, therefore, it cannot be said that they are not generated by some body, because these are definitely deeds of some doer. Further, these cannot be treated as being produced by both Jiva and karmic matter; because if it be so, then the material karmas should also bear
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