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CHAPTER-VII
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(d) Anupreksha (Contemplation): Through contemplation on transitoriness, etc. knowing the body, etc. to be bad and nonbeneficial he becomes apathetic towards it. This he believes to be Anupreksha (contemplation). So, this is analogous to the example, that there was some friend with whom one had affection and after knowing his demirits he became dejected towards him. Similarly, one had attachment feelings towards the body, etc., but afterwards realising the demirits like perishableness, etc., he became apathetic towards it; but such an apathy is malicious only. “By identifying the true nature of the self (soul) and the body, etc. and thus uprooting delusion about them neither to develop attachment feeling nor eversion feeling towards body, etc. by treating them to be good or bad respectively” – thus, for the sake of evolving true apathy, reflecting on transitoriness, etc. is only the real Anupreksha (contemplation).
(e) Parishaha-Jaya (Conquest Over Afflictions): Further, he believes enduring of afflictions to consist in not making effort for pacifying hunger, etc. on their rise. Though he did not make effort yet on rise of feelings of hunger, etc., disagreeable things, he felt afflicted internally and on meeting the objects causing sensual pleasure, etc., he became happy. But these feelings of distress and happiness are nothing but the sorrowful and cruel meditation only. How can Samvara (stoppage of influx) be evolved by such thoughts? Therefore, not feeling distressed on meeting the cause of misery and not becoming happy on meeting the cause of pleasure but remaining only a knower, treating them as knowables, is the real enduring of afflictions.
(f) Charitra (Conduct): And he (the Vyavaharaabhasi) believes renouncing of indulgence in sinful activities like violence etc. to be the Charitra (conduct). There, he believes the auspicious activities like observance of great vows, etc. to be worth adopting, treating them beneficial. But in Tattvartha-sutra under the description of Asrava-Pathartha (influx element) even the great vows (Mahavratas) and small vows (Aunvratas) are described to be the forms of Asrava. How can those be worth adopting? Moreover, Asrava (influx) is the cause of bondage whereas Charitra (conduct) is the cause of liberation. Therefore, treating as real conduct the observance of great vows, etc. which are forms of influx, is not possible.
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