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CHAPTER-VII
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are purchased and the Pranas (vitalities) are fostered by eating the same; therefore, conventionally the wealth and food grains are described to be the Prana (vitality) itself. If someone does not know the senses, etc. as Pranas and stocks food grains, etc believing them to be the Pranas, he will certainly die. Similarly, fasting and expiation, etc. are called as penance because by adopting means like fasting, etc. and undergoing expiation, etc. the real penance of the form of passionless disposition is fostered. Therefore,conventionally fasting, etc. and expiation, etc., are described as penances. If someone does not know the passionless disposition form of penance and knowing these external observances to be penances adopts them only then he will continue transmigrating in the world only.
What more to say, it should be understood that passionless-ness is real religion. Many other details of the same are described conventionally to be religion from external means point of view only. So, these are to be known simply as conventional forms of religion. But the Vyavaharaabhasi does not know this secret, that is why he does not possess true belief of Nirjara-tattva also. Contrary Concept of Moksha-tattva (Liberation)
Further, he believes the attainment of Siddha state to be the Moksha (liberation). In such a state, birth, death, disease, etc. afflictions are destroyed, infinite knowledge of universe-nonuniverse is evolved and adorability by whole of the universe is attained - by these things he knows Siddhas to be supreme. But all Jivas have the desire of destroying miseries, knowing the knowables and becoming adorable. If he desires liberation for the sake of these things only then how is his belief different from those of other Jivas?
Further, he also has such inner understanding that happiness in the state of liberation is infinite times more than the happiness found in heaven. In this process of multiplication, he identifies the happiness found in both heaven and liberation to be of the same type. There in heaven, the happiness is caused by enjoyment of objects of sensual pleasures; this type of happiness is known to him but in the state of liberation, the objects of sensuous pleasures are not present, therefore, he does not understand the type of happiness found there. But because great person's describe happiness found in liberation to
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