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320
MOKSHA MARG PRAKASHAK
Further, in the embodied form many activities take place in the Jiva (soul) and the body (at one and the same time) due to mutual instrumentality; he knows them to have taken place by the combination of both the substances; "this is Jiva's activity and the Pudgala (matter) is the instrumental cause of it, this is Pudgala's activity and the Jiva is the instrumental cause of it”- such inner sense, of their separate activities is not realised by him. Without evolution of such inner sense he cannot be called a true believer of the real nature of Jiva-Ajiva, because this only was the purpose of knowing Jiva-Ajiva, which he has not attained.
Contrary Concept of Asrava-tattva And in Asrava-tattva (Influx of karmas), he knows the inauspi. cious influx (Papaasrava) like committing Hinsa (injury), etc. as worth giving up and auspicious influx (Punyaasrava) like Ahinsa (nonviolence) etc. as worth adopting. But both of these influxes are the causes of karmic bondage; believing them to be adoptable is false concept only. The same is described in Bandhaadhikara Chapter of Samayasara'
The instrumental cause of life & death, happiness & sorrow for all mundane beings is their own karmas. When someone believes that these are caused toone Jiva by another Jiva, his such false concept is the cause of bondage. The false concept of making other beings happy and helpingthem to remain alive is the cause of Punya-bandha (bondage of auspicious karmas) and the misconcept of killing or causing sorrow is the cause of Papa-bandha (bondage of inauspicious karmas).
Thus like Ahinsa (non-violence), speaking truth, etc. are the causes of auspicious bondage and like Hinsa (violence) telling lies, etc. are the causes of inauspicious bondage. All these fallacies are to be renounced. Hence, knowing Ahinsa etc. (virtuous acts) also as the cause of bondage like Hinsa etc.(vicious acts), one should believe these (virtuous acts of Ahinsa etc.) worth giving up only.
1. Samayasara Gatha No. 254 to 256 and following verses from its commentary: सर्वं सदैव नियंत भवति स्वकीयकर्मोदयान्मरण जीवित दुःखसौख्यम् । अज्ञानमेतदिह यत्तु परः परस्य कुर्यात्पुमान्मरणजीवितदुःसौख्यम् ॥168 ।। अज्ञानमेतदधिगम्य परात्परस्य पश्यन्ति ये मरणजीवितदुःखसौख्यम् । anafuegherea facildant françant FruHICHERT Hafet 11169 11
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