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MOKSHA MARG PRAKASHAK
But here different kinds of thoughts (ruminations) are found arising in the mind due to auspicious attachment in the form of Bhakti (adoration) etc. There is willful control of speech and body. But all this is nothing but indulgence in auspicious activities and indulgence in activities is not Gupti (control). Therefore, on evolution of passionless disposition when no indulgence is found in the activities of mind, speech and body, that very state of the soul is real Gupti.
(b) Samiti (Carefulness): He believes Samiti to consist in careful movement, etc. for protecting other Jivas. But sin is caused due to injurious thoughts and if Samvara (stoppage of influx) is believed to consist in thoughts of protection then what will be the cause of auspicious bondage? And in the observance of Eshana-Samiti (carefulness in taking of food) he avoids transgressions but there the purpose is not that of protection; therefore, the Samiti does not consist merely in protection.
Then what is the differentia of Samiti? On evolution of slight attachment feeling in monks, movement, etc. activities are found. But due to absence of excessive attachment feelings careless indulgence in those activities is not found. Moreover, the monks do not attain their purpose of movement, etc. by causing misery to other Jivas. Therefore, the compassion is automatically observed. Such is the differentia of real Samiti (carefulness).
(c) Dharma (Virtue): Further, they, the Vyavaharaabhasis do not indulge in anger, etc. externally due to fear of karmic bondage, etc. or due to desire of heaven and liberation, but the intention of internal indulgence in anger, etc. is not uprooted. For example, if someone does not cohabit with other's wife due to fear of king, etc. or due to greed of one's name & fame, then he is not a renouncer (Tyagi). Similarly, this Vyavaharaabhasi is not a real renouncer of anger, etc. passions.
Question: How then one becomes a real renouncer?
Answer: Anger, etc. passions are caused due to the feeling of agreeableness and disagreeableness in other objects. On evolution of true knowledge of Tattvas when no object appears to be agreeable or disagreeable then automatically anger, etc. passions are not evolved and real virtue (Dharma), i.e., pure passionless state of the soul is thus produced.
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