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MOKSHA MARG PRAKASHAK
even in the Sansari Jivas (mundane beings) and believing them to be the product of karmas only, is also a fallacy.
Thus through different Nayas, believing the same one substance with respect to one particular state or quality to be “like this also and to be like that also”, is nothing but the false understanding; but statements of different Nayas are made from different-different aspects, accepting this, the right faith lies in believing a substance exactly as it is found. Although the misbeliever believes a substance to be of multifaced nature but he cannot believe (or grasp) it by identifying it correctly - this should be known.
Further, the observance of vows, chastity, continence, etc. is found to this Jiva; so from Vyavahara point of view, “these also are the cause of liberation" - by believing so, he believes them adoptable. So, such belief of this Jiva should be known to be as perverse as that of the Jiva following conventional conduct only which was described earlier. So, similarly one should know about this (Ubhayabhasi Jiva) also.
Further, he believes this way also that “the observance of vows, etc., where whatever is necessary, is worth practising but one should not have the mineness feeling in it.” But how would one not have the feeling of mineness in an act of which he is the doer? If the self is not the doer, then how could one have in it the feeling that it is worth adopting for me? And if he is the doer then it becomes his deed (karma); then automatically, the doer-deed relationship is established; so such belief is fallacious.
Question: What is then the right belief?
Answer: The observance of external vows, etc. is dependent on body, etc., the non-self-substances, but the self is not the doer of the other substances; therefore, one should neither have the feeling of doership nor the feeling of mineness in it. Since in the observance of vows, etc., one has the feeling of auspicious thought activity (Shubhopayoga) in the form of accepting & forsaking of some objects, this is one's own act and so, he is doer of it. Therefore, one should believe the self to be its doer and should also have the feeling of mineness in it. But one should know this Shubhopayoga as the cause of bondage only and not that of liberation; because the bondage and
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