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MOKSHA MARG PRAKASHAK
and miracles appeared; so all this is not caused only by such religious practices but such (agreeable) events took place due to the rise of some other karma, nevertheless, such events are described to be fruit of observance of chastity, etc. only. Similarly, someone indulged in some wicked act (and obtained hellish birth); so, this is not the result of that wicked act only, but owing to the rise of some other karma, he got birth in the lower state of existence or suffered from miseries, etc. But it is described to be the fruit of that wicked act only. Likewise, one should know the other examples.
Here someone may say- "Describing such false fruit is not · desirable; how can such statement be believed to be authentic?"
Answer: For the benefit of those ignorant persons who do not take interest in religious practices and are not afraid of wicked acts without showing more fruit of such acts, such descriptions are found. When the fruit of religion be described to be the fruit of sin, the fruit of sin be described to be the fruit of religion then it is false, but here it is not so. For example, ten persons jointly do some work, there, if it is described conventionally to be the work of one person only then it is not wrong. Or somebody's ancestors performed some act; if from one caste point of view it is described conventionally to be the performance of their sons, etc. then there is nothing wrong. Similarly, one event took place as a result of several virtuous and vicious acts; if conventionally it is described to be the result of one virtuous or vicious act, then there is nothing wrong. Or whatever has been the result of some other virtuous or vicious act, if from the similar category point of view, the same is described conventionally to be the result of any other virtuous or vicious act only, then there is nothing wrong.
In preachings, statements are made at some places from conventional (Vyavahara) point of view and at some places from realistic (Nishchaya) point of view. Here (in Prathamaanuyoga) the Upachara (superimposed) form of Vyavahara (conventional) practices are described. In this way, it is authentic. But one should not treat this to be correct degree to degree. It should be known that degree to degree description is found in Karanaanuyoga.
Further, in Prathamaanuyoga, if someone is found to be observing one particular conventional form of religious practice, he is said
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