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MOKSHA MARG PRAKASHAK
may follow the liberation path by giving up attachment, etc. Hence, only on evolution of belief of these two categories, liberation is attained and without knowing these two categories, the belief of self and non-self is not evolved; then he continues making effort for worldly objects only by modificational approach. If he indulges in the non-self substances with attachment-aversion feeling then how can he follow the liberation path? Therefore, without the belief of these two categories, liberation cannot be attained. In this way, these two general Tattvas are described as worth believing necessarily.
Further, the other five Tattvas like Asrava etc. are the modifications (Paryayas) of Jiva (soul) and Pudgalas (matter); therefore, these are specific Tattvas, so, by knowing these five modifications (Paryayas), the belief of making effort for liberation is evolved. There, if he identifies Moksha (liberation) then he can make effort for attaining it by believing it to be beneficial. Hence, one should acquire belief of Moksha.
Further, the means of Moksha is Samvara (stoppage of influx) and Nirjara (dissociation of karmas). So, if he identifies these, then he may make effort for evolution of Samvara andNirjara. Therefore, one should acquire belief of Samvara and Nirjara.
Further, Samvara and Nirjara Tattvas bear negative characteristics, therefore, those dispositions which are to be renounced should be identified. For example, forbearance is evolved by giving up anger, so if he identifies anger-passion then he may evolve forbearance by giving up anger. Similarly, Samvara is generated on mitigation of Asrava and on partial mitigation of Bandha (bondage) the dissociation of karmas, i.e., Nirjara is evolved. Therefore, if he identifies Asrava and Bandha then by mitigating them, he can make effort for evolution of Samvara-Nirjara. Hence, one should acquire belief of Asrava and Bandha Tattvas.
Thus, only on evoultion of belief of these five Paryayas (modifications of soul and matter) the liberation path is acquired. If one does not identify these Tattvas then, without identification of Moksha, why would he make effort for it? Without identifying Samvara and Nirjara, how can he make effort for their evolution? Without identi
fication of Asrava and Bandha, how can he destroy them? Thus Jain Education International For Private & Personal Use Only
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