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CHAPTER-II
59
becomes the cause of happiness to someone due to rise of Sata Vedniya, the same cloth becomes the cause of misery to someone else due to rise of Asata Vedniya. Hence, the external object is simply an instrumental cause of happiness and unhappiness. Whatever happinessunhappiness is caused is due to Nimitta (rise) of Moha only. The disillusioned monks possess many super-natural powers (Riddhis) and face afflictions (Parishahas), but the feeling of happiness-unhappiness is not caused in them. The illusioned Jiva, on meeting external cause or even without meeting any cause, is assuredly found feeling happiness-unhappiness due to his own conjecture only. There too, on meeting with that particular cause by which a highlyillusioned Jiva becomes more happy-unhappy, by meeting with the same cause a less-illusioned Jiva becomes less happy-unhappy.
Therefore, the principal strong cause of happiness-unhappiness is the rise of Moha (deluding) Karma; the other external things are not strong cause; but the primeness of cause and effect relationship between other(non-self) objects and the dispositions of the illusioned Jiva is found, due to which the illusioned Jiva believes other external objects only as to be the cause of happiness-unhappiness.
In this way, the cause of happiness-unhappiness is produced due to (rise of ) Vedniya-Karma. Jiva's Condition Due to Rise of Ayu (Life) Karma
And due to rise of Ayu-karma, the duration of human, etc. embodied forms is found existing. So long as the rise of Ayu-karma continues, till then even on meeting with several diseases, etc. (external) causes, the bondage with the body does not end. And when the rise of (species of) Ayu-karma ends, then even on making several efforts there remains no bondage with body; at the same very instant soul and body become separate.
In this world (oftransmigratory existence) the cause of birth, life and death is Ayu-karma only. When rise of new Ayu-karma starts, then birth in new embodied form takes place. And so long as the rise of Ayu-karma continues, till then life remains by existence of vitalities in that embodied form. And when the rise ofAyu-karma ends then death is caused by dissociation of vitalities in that embodied form.
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