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MOKSHA MARG PRAKASHAK
special qualities related with Jiva (soul), he believes Arihanta Deva to be great through commandments or believes contrarily. Because if he knows Jiva's qualities correctly he would not remain a misbeliever.
Further, he believes those Arihantas to be bestowers of heaven and salvation, bountiful to miserables, saviour of ignobles and uplifter of the downtrodden. As the follower of other faiths believes God having doership quality, this (Vyavaharaabhasi) too believes Arihanta Deva similarly. He does not know that he will reap the fruit of his own dispositions. Arihanta is a mere instrumental cause, therefore, those qualities are possible only conventionally. In the absence of purity in our disposition Arihanta alone is not the bestower of heaven and salvation. It is said that dog, etc. attained heaven by hearing the name of Arihanta. Here he believes that this wonder is caused by remembering the name etc. only, but without purification of thoughts merely by chanting Arihanta's name heaven cannot be attained, how could then the listener attain it? By means of listening the name of Arihanta some disposition of feeble passion is produced in the dog, etc.; heavenly birth is caused by such dispositions; conventionally prominence is given to the chanting of Arihanta's name only.
Further, believing that “by chanting Arihanta's name and worshipping, the disagreeable associations (harmful things) are destroyed and agreeable (desirable) things are obtained," he remembers and worships Arihanta for eradication of disease etc. and attaining wealth, etc. But the cause of association of agreeabledisagreeable things is the rise of one's own past karmas. Arihants Deva is not the doer. By virtue of Arhanta's adoration, etc., forms of auspicious thoughts (Shubhopayoga), the transformation, etc. of the pastinauspiciouskarmas take place; hence, the adoration of Arihantas etc. is conventionally said to be the cause of ending disagreeable things and gaining agreeable (desirable) things. But the Jiva who initially adores with the purpose of temporal gains has only a sinful intention. How could the transformation, etc. of the previously bonded inauspicious karmas be caused by the thoughts evolved in the form of craving and repugnance feelings? This is why his objective is not achieved.
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