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MOKSHA MARG PRAKASHAK
Paryaya-drishti (modificational point of view) whatever state of misery is caused by undergoing Parishahas (afflictions), etc., he believes it to have been caused to self-soul, but from Dravya-drishti (substantial point of view) he does not identify the difference between the self-soul and the states of the body, etc. In this way, thinking from the angle of various conventional practices, he bears the Parishahas, etc.
Further, he has renounced the objects of worldly pleasures like kingdom, etc. and continues forsaking the favourite food, etc. So, as someone suffering from fever causing burning sensation, gives up eating of cold things due to fear of gastric trouble, but so long as he likes taking cold things till then he is not said to have got rid of the fever; similarly, the Jiva having attachment feeling, gives up carnal pleasures owing to the fear of hellish birth, etc., but so long as he likes indulging in carnal plesures, till then he is not said to have got rid of attachment feeling. Moreover, as no other food is naturally liked by celestial being who relishes nectar, similarly, disliking of carnal pleasures is not evolved in him which results from the relishment of self-realisation. In this way, from the viewpoint of fruition, etc., he believes enduring of Parishahas (afflictions), etc. to be the cause of happiness and enjoying of carnel pleasures to be the cause of sorrow.
Further, he simultaneously believes that sorrow is caused from bearing afflications, etc. and happiness is caused by enjoying carnal pleasures, etc. The intention of indulging with the feeling of attachment-aversion is not given up in the objects and activities which are believed to be the cause of happiness and sorrow. And there, where feeling of attachment-aversion exists, no conduct (charitra) is possible there. Therefore, although this Dravyalingi Muni undergoes penances, etc. by renouncing carnal pleasures, nevertheless, he is an incontinent (Asanyami) only. In scriptures he is treated to be inferior even to an incontinent (Asanyat) and partially continent (Desha Sanyat) true believer because these respectively belong to fourth and fifth Gunasthanas (spiritual stages) whereas this (Dravyalingi Muni) belongs to first Gunasthana only.
Here someone may say that the proclivity of passions is more in an incontinent and partially continent true believer and that in a Jain Education International For Private & Personal Use Only
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