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290
MOKSHA MARG PRAKASHAK
Moreover, events do occur as destined, why then do you make effort for taking food, etc. If effort is necessary there, then the effort for renunciation is also desirable. When you will attain the state like that of an idol then we would accept the logic of destiny and will not attribute it to you. Therefore, why do you put up logic supporting unrestrained conduct? It is desirable to take the oath of the vow which one can maintain.
Further, he believes worshipping, etc. to be useless by knowing them as cause of auspicious influx of karmas. So, this infact, is true, but if by giving up these acts one keeps oneself engrossed in Shuddhopayoga (pure passionless conduct), then it is assuredly beneficial and if one indulges in inauspicious acts like sensual pleasures, etc., then one would only harm oneself.
By engrossing one's Upayoga (attentive consciousness) in auspicious acts, one may get birth in heaven or if by pious intention or due to instrumentality of pious acts, the duration and fruition of karmas get reduced, then one may even evolve right belief. And by engrossing in inauspicious acts, one may get birth in hell or Nigoda; or if by impious intention or due to instrumentality of evil acts, the duration and fruition of karmas get increased, then the evolution of right belief, etc. may become extremely difficult.
Moreover, in Shubhopayoga (engrossing in virtuous conduct) one's passions become feeble and in Ashubhopayoga (engrossing in vicious conduct) the passions become intense; hence, indulging in the acts of intense passions by giving up the acts of mild passion is comparable to that of eating poison by leaving bitter objects. So, this is ignorance.
Further, he pleads-“In Shastras' (scriptures) the Shubha (pious) and Ashubha (impious) both types of acts are treated alike; therefore, it is not worthwhile to go into their details.”
Answer: The Jivas who, considering the Shubhopayoga to be the cause of liberation (Moksha), believe it worth adopting (Upadeya) and are not able to identify Shubhopayoga (passionless conduct), to them, from the impurity point of view and from the bondage causation point of view, both Shubha (pious) and Ashubha (impious) are advocated to be alike.
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