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MOKSHA MARG PRAKASHAK
Answer: Due to some particular reason, penance may not be possible but they believe and know the penance as beneficial and make efforts towards adopting it. But you hold the belief that observing penance is distressing and further no inclination is found in you for adopting penance. Therefore, how can you be a true believer?
He further pleads-“In Shastras it is stated that one may undergo the misery of penance, etc. but without right knowledge disered object cannot be obtained?"
Answer: Such Jivas who are averse to obtaining the knowledge of Tattvas (reality) and believe Moksha (liberation) achievable by penance only, are admonished that without the knowledge of Tattvas, merely by observance of penance only, the path of liberation is not attainable; and on attainment of Tattvas-Jnan, for uprooting the attachment, etc., the observance of penance is not prohibited. If it be prohibited, then why would the Ganadharas (chief monks) undergo penance, etc. Hence, it is desirable to observe penance according to one's capability.
Further, he believes observance of vows, etc. to be a bondage; but the unrestrained proclivity was already there in the state of ignorance; on attainment of knowledge, one definitely controls his unrestrained tendencies. And for controlling that tendency one must abandon causes of outward injury, etc.
He further maintains- "My intentions are pure, how does it matter if outward abstention is not observed?"
Answer: If the acts of injury, etc. take place on their own without your intentions, then we would believe what you say. And if you indulge knowingly in some act, how could then your intentions be called as pure? How can indulgence in sensual pleasures, etc. and negligent movement, etc. be possible without intentions? But you make efforts for such acts knowingly and when injury, etc. sins are caused, you do not pay attention on them but still maintain that my intentions are pure. So, by such belief, your intentions will remain impure (aliented) only.
He further argues- "Though thoughts may be restrained and indulgence in outward injury, etc. also be reduced but because
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