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MOKSHA MARG PRAKASHAK
in Charanaanuyoga, the doubts, etc. are described to be absent in a true believer, but from the subtle power point of view, the rise of fear, etc. (quasi-passions) is found upto eighth etc. Gunasthana; therefore, in Karanaanuyoga, their presence is stated upto that stage. In the same way, one should know elsewhere.
Earlier many examples have been cited in the discussion of methodology of Anuyogas. One should know them or understand from one's own intelligence.
Further, in one and the same Anuyoga, from different points of view, differing statements are found. For instance, in Karanaanuyoga absence of recklessness (Pramada) is stated in the seventh Gunasthana; there the passions (Kashayas) are treated as subdivisions of recklessness (Pramadas) and in the same Anuyoga the existence of passions (Kashyas) is stated upto tenth Gunasthana. One should not know such statements to be contradictory because here, under Pramadas, those Kashayas (passions) which are caused knowingly in the form of auspicious-inauspicious dispositions, are included and in the seventh Gunasthana such diversion of Upayoga (knowingly) is not found, therefore, their absence is described there. And from the viewpoint of subtleness of dispositions, etc., the same (passions) are described to be present upto the tenth Gunasthana.
Further, in Charanaanuyoga, the renunciation of seven bad habits like theft, adultery, etc. is described in the first Pratima (householder's first vow) and there itself their renunciation is described in the second Pratima; one should not sense any contradiction in this; because in seven bad habits such thefts, etc. are included which cause punishment, etc. and are highly censured in public life. And in vows such thefts, etc. are described to be renounced which are against the householder's religion and publicly also are treated to be bad - one should know such meaning elsewhere also.
Further, with reference to different-different dispositions, one and the same disposition is described differently-differently. For example, at some places the 'great vows', etc., are described to be subdivisions of Charitra (conduct) and at other places even on observance of great vows', etc., the Dravyalingi Muni is described to be
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