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346
MOKSHA MARG PRAKASHAK
Answer: The true believers do not treat other substances to be bad, rather they know their attachment feeling to be bad. They give up the feeling of attachment due to which the cause of attachment is also renounced. On thinking over the nature of substance, it becomes clear that no substance (non-self object) is bad or good.
Someone may say. “Is it not instrumental cause?"
Answer: None other substance defiles forcibly; when our own thoughts get defiled then only it is called an external instrumental cause. Moreover, one's thoughts get defiled even without that instrumental cause, therefore, it is not even an indispensable instrumental cause also. Thus, finding fault in other substance, is wrong belief. The feelings of attachment, etc. only are bad but he (Vyavaharaabhasi) does not understand this. Finding fault in other substances, he develops in them feeling of dejection full of malice. The real apathy consists in not finding fault or merit in any other substance; therefore, one should not know anything bad or good, should know the 'self to be the self and 'non-self to be the non-self; "I have no concern with other non-self substance at all”; having such belief one should remain only a knower and a seer. Such type of apathy is found in a true believer only.
Further, with the feeling of apathy he accepts small vows or great vows form of conventional conduct as described in Shastras, renounces, partially or wholly, indulgence in sinful acts like injury, etc. and instead engages himself in auspicious form of activities like non-injury, etc. And earlier as he used to believe his doership in the sinful activities related to embodied modifications, similarly, now he started believing his doership in virtuous activities related to embodied modifications. Thus there became parity of believing I-ness feeling in the activities related to embodied modifications. For example, "I kill Jivas, I am possessor of possessions" - such was his belief. Similarly, “I protect Jivas, I am naked and possessionless", now he believes so. Therefore, I-ness feeling in activities related to embodied modifications is false belief only.
The same is stated in Samayasara Kalasha also: "ये तु कर्तारमात्मानं, पश्यन्ति तमसा तताः । HTYRUARIT 7 pasta ma 11199 II"
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