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CHAPTER-VII
321
In Hinsa (violence) one has the tendency of killing other Jivas, but no Jiva dies without the end of his age karma; this person due to his own malicious feelings binds himself by inauspicious karmas. InAhinsa (non-violence)one has the tendency of protecting the other Jiva but no Jiva remains alive without existence of his age karma. This person due to his own auspicious attachment feeling binds himself by auspicious karmas. Thus both of these are worth giving up. When one remains a seer-knower only by evolving passionless state no bondage is caused - such a state is worth evolving.
Therefore, till such a state of passionless is not attained, one should engage himself in auspicious form of conduct but at the same time he should maintain his belief that this too is the cause of bondage and hence worth giving up; if in his belief he treats it to be the path of liberation then he assuredly is a misbeliver.
Further, wrong belief (Mithyatva), non-abstinence (Avirati), passions (Kashayas) and Vibrational activity of soul (Yoga) all these are the causes ofAssava (influx). The Vyavaharaabhasi believes these apparently but he does not identify correctly their inner nature.
He believes Graheeta-Mithyatva (newly acquired misbelief) in the form of adoration of false gods, etc. only to be the Mithyatva (wrong belief), but he does not identify the Agraheeta-Mithyatva (misbelief not acquired newly) which is found existing from beginningless time.
Further, he understands Avirati (vowlessness) to consist in external indulgence in injury of mobile and immobile beings and the objects of senses and mind. “But in injury (Hinsa) the basic factor is inattentiveness and in indulgence in sensual pleasures the basic factor is inner attachment", he does not pay attention on these. Further, he knows that passions (Kashayas) consist in external acts of anger, etc. but the attachment-aversion feelings which are persisting in the inner-self, he does not identify them. He considers the external actions of body, mind & speech to be Yoga (vibrational activity), but he does not identify the vibrations (Yogas) existing in the soul potentially.
In this way he knows contrarily the nature of Asravas (influx).
And the psychic înfluxes which are existing in the form of delusion, attachment-aversion, he does not bother to exterminate Jain Education International For Private & Personal Use Only
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