And the anger, pride,
deceit, greed, laughter, liking, disliking, sorrow, fear, disgust, female
sex-passion, male sex-passion, neuter sex-passion, forms of passionate
dispositions are nothing but the details of these attachment- aversion
feelings only. All these are the sub-divisions of Mithya Charitra
only. All these have already been described earlier.
And in this conduct,
there is absence of self-absorption form of conduct; therefore, it is also
termed as Acharitra (non- conduct). And here those (passionate)
thoughts are not destroyed or are not free from attachment; therefore, this is
called Asamyam (incontinence) or Avirati (vowlessness). Because,
if there is unrestrained involvement in the objects of five senses and mind
and in the injury of five kinds of immobile being as well as mobile beings and
the thoughts of renouncing them do not arise, the same is termed as twelve
kinds of incontinence or vowlessness. Such activities take place on the
evolution of the passionate dispositions. Hence, know that Mithya
Charitra is called Asamyam or Avirati. This is also termed
as Avert (Vowlessness) because indulgence in sinful acts of injury,
falsehood, theft, unchaste and hoarding is called Avert. The root
cause of all these tendencies is the Pramattayoga i.e., the activity
actuated by passions. The Pramattayoga is full of passions; therefore,
Mithya Charitra is also called Avert, (Vowlessness). In
this way, the nature of wrong conduct, (Mithya Charitra) has
been described.
In this way, the
tendency of wrong belief, wrong knowledge and wrong conduct is found in the
mundane beings since eternity. This type of conduct is found in all kinds of
Jivas from one-sensed etc., up to the irrational five-sensed beings.
And excepting true believers, such kind of conduct is found in all the
rational five-sensed beings. Whatever type of conduct be possible in which
ever state of existence, the same should be understood in that context. For
example, the one-sensed beings, etc., are found possessed with less or more
senses and the attachment of wealth, son, etc. is found in the human beings
only. With the consideration of these things only the wrong belief, etc. are
described here. And whatever peculiarities are possible in whichever state of
existence the same should be understood in that context.
Further, the
one-sensed beings, etc., do not know the name of the senses, body, etc. but
the disposition which signifies the meaning of that name, they are found
indulging in them in the aforesaid manner. For instance, "I touch with the
touch- sense, body is mine"- such word or name is not known to him,
nevertheless, it indulges in that disposition which signifies its meaning. And
the human beings etc., know many of the names too and tend to indulge
according to their characteristics; such many types of peculiarities are
possible in different contexts.
The Glory of
Delusion
Such dispositions of
wrong belief, etc. are found in this Jiva since eternity; these are not
imbibed afresh. Behold its greatness; whatever embodied form (this Jiva)
attains there at (in that particular state of existence) such sort of
aforesaid conduct only is found automatically to this Jiva even without
any sermons, due to the rise of Moha (deluding karma). And in
the human beings etc., even on meeting the causes of right thinking, right
form of conduct is not evolved and even if the chance of the discourse of a
real monk is available and he may admonish repeatedly but he does not pay any
attention. And if he also perceives the truth rightly even then he does not
believe in it and believes contrarily. The same is being explained hereunder.
When death occurs, the
body and the soul clearly get separated. Leaving one body, the soul
reincarnates in other body; there the peripatetic Devas etc. are seen
disclosing the relations of their previous births, but he cannot discriminate
the self from the body. The wife, son, etc. are clearly seen to be the
companions of their selfish motto. If
their self-interest is not served, instantaneously they are seen turning
inimical, (but) this misbeliever feels mineness in them and for fulfilling
their desires, he indulges in various types of sinful acts which become
instrumental cause of his going to hell, etc. Wealth, property, etc. are seen
changing hands, but he believes the same to be his own. Further, the condition
of the body and the external property, etc. are seen getting created and
destroyed of their own; he unnecessarily becomes the doer of them. There the
work which goes right according to his will, about it he says- `I did it' and
if it goes wrong then he says, `What can I do? Rather he thinks "so was to
happen or why did it happen like this?" But either he should have been the
doer of all such deeds or should have remained the non-doer, (but) he does not
think so.
Although he knows that
death is certain, yet being sure of his death he does not do any thing worth
doing; rather he indulges in the activities concerning the present embodied
existence only. And being sure of his death, he sometimes says, "I will die
and the body will be burnt"; sometimes says, "If my fame remains, I remain
alive"; sometimes says, "If the sons, etc. will survive, I will survive". In
this way, he prattles like a mad man and thus remains unconscious (about the
self).
Although he knows well
that he has to leave for next embodied life, yet he makes no effort for
getting agreeable and avoiding unagreeable associations for the next birth and
instead makes ceaseless effort in order that the generation of his sons,
grandsons, etc. may remain in agreeable condition; nothing unagreeable may
happen to them.
Although, after
someone's death, the property collected in the present existence is not seen
rendering any help, yet in spite of being sure of next birth, he continues to
protect and acquire property, etc. in this birth.
And due to indulgence
in sensual pleasures, passionate acts and acts of injury, etc., he himself
becomes unhappy and miserable; becomes foe of others and reproachable in this
world and becomes miserable in the next world also. All this he knows well,
yet indulges in the aforesaid acts only. Although in many ways he himself
perceives all this well, yet he believes, knows and follows contrarily. So,
all this is the glory of delusion.
In this way, this
Jiva is found indulging in wrong belief- knowledge-conduct from
beginningless time. Due to this indulgence, the association of karmas
creating several kinds of miseries in this world is found. These (perverse)
dispositions alone are the seeds of all sorrows and none else.
Therefore, Oh! Bhavya!
(O! capable soul!) If you wish to get rid of sorrows then eradicating of these
wrong belief etc., alienated dispositions, is the only act worth doing; by
this way only, you will achieve the highest benediction.
Thus, the 4th chapter
describing the wrong belief-knowledge- conduct in the Moksha Marg Prakashak
Shastra is concluded.
