________________
CHAPTER-IX
443
Answer: The one-sensed, etc. beings do not have the power of thinking; in their case, the rise of karma is only the reason. But he (the Dravyalingi monk) possesses the power of thinking, and ascertaining by virtue of Kshayopashama (destruction cum subsidence) state of Jnänāvarana karmas, etc., wherever he engages his attention (Upayoga), ascertainment of the same is possible. But he engages his attention in the ascertainment of other things and does not engage it here (in the path of liberation), so this is his own fault. There is no role of karmas in this.
Question:The obscurer of right belief and right conduct is Moha (deluding karma) how can right-effort for liberation be possible without its removal ?
Answer: Not engaging one's Upayoga (active knowledge) in ascertaining the Tattvas is his own fault only. And if through right effort one engages his Upayoga in ascertainment of Tattvas then, on destruction of Moha-karma on its own, the right effort(Purushartha) for the path of liberation in the form of right belief, etc. materialises. Therefore, chiefly one should make effort to engage one's Upayoga in the ascertainment of Tattvas. And whatever sermons are given, they are meant for effectuat-ing such effort (Purushartha) only, and by such Purushartha, the Purushartha of liberation would get effectuated on its own...
Further, the non-ascertainment of Tattvas is not the fault of any karma but your own fault only; but you pretend to remain faultless and want to put the blame of your fault on karmas, etc. Such misconduct is not possible for one who claims to obey Jina's commandment. You wish to continue indulgence in sensual pleasures; therefore, you are lieing. Why would one put up such argument, if one has real urge for liberation?
Even when you do not seem to attain your objective in worldly affairs, you continue making effort in that direction, but here you do not want to make effort, therefore, it is concluded that you are praising the state of liberation by following others. You do not believe it to be beneficial after ascertaining its true nature. It is impossible that one may not make effort for achieving an objective which is ascertained to be beneficial.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
