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CHAPTER-VIII
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passion in the objects (of senses) would have been totally destroyed then the Yathakhyat-Charitra (perfect right conduct) would have been evolved to them but this has not happened, yet in broad sense the desire of objects of senses has ended; therefore, they are stated to have renounced the objects of senses. Similarly, one should know elsewhere also.
Moreover, whatever a votary renounces and practises all that is according to the system of Charanaanuyoga and worldly tradition. For example, someone renounces injury to mobile beings; here he has renounced that injury which in Charanaanuyoga and worldly tradition is called injury to mobile beings. The renunciation of such injuries to mobile beings which are perceived in omniscience cannot be possible. Here that injury to mobile beings which he has renounced is like this - "not to think of it is renunciation by mind, not to talk of it is renunciation by words, not to act through body is renunciation by body.” It should be known that other renunciations and practices are also followed in the same way and by this method only.
Here arises a question that in Karanaanuyoga the description is found “precisely as it is” from the omniscience point of view. There, in the sixth Gunasthana, the total absence of the twelve kinds of nonabstinence (Aviratis) is stated; how is it so?
Answer: 'Non-abstinence' also is included in vibratory activity (Yoga) and passions (Kashayas), but there also the non-abstinence is definied to be the absence of renunciation from Charanaanuyoga point of view; hence, those are absent there. The mental nonabstinence is stated to be absent but the mental thoughts are found in the monk, yet it should be known that due to absence of vicious proclivity of unrestrained mind the absence of mental non-abstinence is described.
Moreover, in Charanaanuyoga, the names, etc., various terms, are stated from the conventional worldly tradition point of view. For example, the true believer is stated to be a true recipient and misbeliever as unworthy recipient. Here one who has faith in Jinadeva (the conqueror omniscient God) etc. should be known as true believer and one who does not have such faith as misbeliever.
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