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CHAPTER-IX
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benefitted. Under such conditions only right effort becomes efficacious.
The one-sensed, etc. beings are not at all capable in observing religious acts; how can they make effort(Purushartha)? And if a highly passionate being makes effort then such effort will be for sinful acts only; the effort for religious acts is not possible.
Therefore, he who possesses thinking power and whose attachment, etc., engrosses his Upayoga effortfully in the ascertainment of Tattvas, etc., then his Upayoga gets engrossed there and then he is benefitted. If under such conditions also, he does not make effort (Purushartha) for ascertaining the Tattvas, passes the time recklessly, either he may keep indulging in voluptuous and passionate activities with feeble attachment, etc. or may keep engaged in conventional religious acts; then the opportunity will be lost and wandering in mundane existence only will continue.
Further, with such opportunity, those Jivas who continue the practice of engrossing their Upayoga effortfully in the ascertainment of Tattvas, their thoughts and dispositions will become purer, due to which the potency of material karmas will decrease and after sometime the subsidence of Darshan Moha (faith-deluding karma) will take place of its own; then the exact conviction of Tattvas will be evolved. So, his duty is only to continue the practice of ascertainment of Tattvas; by this means only, the subsidence of Darshan Moha takes place of its own; there is no role of Jiva in it.
And on subsidence of Darshan-Moha, the right belief gets manifested of its own in the Jiva. And on evolution of right belief, such faith is evolved-“I am soul, I should not indulge in attachment (Raag), etc.” But due to rise of Charitra Moha (conduct-deluding karma) the attachment, etc. are produced. There, if the rise be intense, then he indulges in sensual objects and if the rise be feeble, then he engrosses his Upayoga (active knowledge) effortfully in the religious acts and in the contemplation of renunciation, etc.; due to its instrumentality, Charitra-Moha becomes feeble; in such state the effort (Purushartha) for accepting partial conduct (small vows) or complete conduct (great vows) gets manifested. And by accepting Charitra (self-conduct with vows) through his own Purushartha he
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