MOKSHA MARG PRAKASHAK

(THE ILLUMlNATOR OF THE PATH OF LIBERATION)

ENGLISH VERSION OF HINDI BOOK

Author

ACHARYAKALP Pt. TODARMALJI

JAIPUR

Translated by

Br.HEM CHAND JAIN

(D.M.E., D.T.Ed.)

Manager, Materials Management Deptt.

Thermal & Nuclear Section

Bharat Heavy Electricals Ltd.

BHOPAL

Review and Editing by

Prof. JAMNALAL JAIN

M.Com., LL.B., Sahitya Ratna

Visiting Professor

Institute of Management, Devi Ahilya University

INDORE

Publisher

SHRI KUND-KUND KAHAN TIRTHA SURAKSHA TRUST

BOMBAY (INDIA)

Department of Publication

Shri Todarmal Smarak Bhawan

A-4 Bapu Nagar, Jaipur 302004

Published by:

Kund-Kund Kahan Tirth Suraksha Trust

BOMBAY

Price Rs. 80/-

Printed By:

Jaipur Printer Pvt. Ltd.

M.I. Road, Jaipur-1

CONTENTS

(i) About This Book (Translator's Prelude) (i)

(ii) Peculiarity of Jainism

(iii) Introduction

1. Chapter 1

Prologue

2. Chapter 2

Nature of Mundane Existence

3. Chapter 3

Miseries of Mundane Existence and Bliss of Liberation

4. Chapter 4

Exposition of False Belief Knowledge and Conduct

5. Chapter 5

Analytical study of different religions

6. Chapter 6

Refutation of False Deity-Preceptor-Religion

7. Chapter 7

X-ray of Jaina-misbelievers

8. Chapter 8

Nature of Sermons

9. Chapter 9

Nature of Liberation Path

10. Appendix I

Nature of Noble Peaceful Death

11. Appendix II

Rahasyapoorna Chitthi (Spiritual Letter)

12. Glossary

TRANSLATOR'S PRELUDE

ABOUT THIS BOOK

In this 20th century this Moksha Marg Prakashak has turned the eyes of thousands of people all over India and abroad towards the right path of salvation. Whosoever curiously reads this book, surrenders his false belief before its author Acharyakalpa Pt.Todarmalji and accepts his treatise to be the gist of omniscient preaching and compendium of Jain Philosophy; and feels indebted to him. I too knew the importance of this book in 1966 AD through Pujya Shri Kanji Swami of Songad (Saurashtra, India) and read it several times concentratedly. I am highly indebted to both of them and pay my hearty tributes to them.

In fact, the whole of Jain Society is indebted to Pt.Todarmalji for his unique gift of "Moksha Marg Prakashak" and " Samyagjnan-Chandrika" because all this he wrote in the spoken language of his time. Although he could not complete the work of " Moksha Marg Prakashak" in which he wanted to elaborate various other related topics. However, in his short span of life, he contributed significantly to Jaina Philosophy and enriched Jaina literature with an enduring stamp of authenticity.  He re-established the faith in Tattvas in their true perspective sense through logically approved facts. His vast knowledge and philosophical ability is reflected in this book, which in fact embraces the entire range of Jaina canon and philosophical intricacies. It is because of this book he was conferred the title of 'Acharyakalpa' (a highly knowledgeable person like an Acharya monk).

The prime object of this book is to point out the true practical and scientific method of self-realization as laid down by the Jaina Tirthankaras who rose to the highest height of perfection with its aid. No effort has been spared by Todarmalji to make this book as self-contained and complete in its subject. The subject- matter is presented in a very effective manner through question-answer style, which explains Jainism both to a lay reader and to a learned scholar.

His philosophy is not a mere encyclopedia of logically approved facts but it is creative and synthetic too. It is this trait which distinguishes him from mere religious leadership. His genius was so critical and subtle that he fused an enormous amount of knowledge into a unified whole and exerted immeasurable influence on scholars, philosophers, and religious leaders then around him. His illustrated teachings through question-answer style of description had a wider and more popular appeal than any other Indian Scholar or saint. His teachings are based upon the belief that the moral questions could not find satisfactory answers without an integrated knowledge of seven Tattvas. The central theme of his preaching is to realize the self-soul by giving up false belief knowledge and conduct and this is possible through right understanding of seven Tattvas only because there are deeper stamps & impressions of misconceptions and distorted understandings upon our minds about these Tattvas.

With the view to keep myself engaged in the study of Jaina Scriptures and attain self-realization. I dared to translate this great work of Pt. Todarmalji into English, which took about three years (1984-86) to complete.

My sincere thanks are to my friend Prof. Shri Jamnalal Jain (Devi Ahilya University of Indore), himself a keen student of Jain Philosophy, for taking great pains in thoroughly checking and correcting the translation by rearranging the sentences for maintaining true sense of original book and giving fluency to language. I very sincerely acknowledge and feel gratitude towards him for his whole-hearted co-operation without which this re-edition would have not been possible.

I am also thankful to Late Shri S. Gajapathi Jain of Tiruppanamoor (Madras) for his valuable suggestion regarding translation of this book, when I met him personally at his residence in May 1986. I also thank my friend Shri N. C. Mavani (M. Tech), Sion, Bombay for providing Photostat copies of my English manuscript for getting the translation checked. My thanks are also due to my friends Dr. Pt. U. C. Jain, M.A. , Ph.D, Seoni, Dr. Pt. D.K Jain, M.A., Ph.D (Professor Govt. College Neemuch) Pt. Rajmal Jain, Bhopal, Shri Suresh Jain, IAS, Bhopal, Shri V.C. Shripalan, Madras, for giving useful suggestions in this venture.

Although I have tried my level best not to deviate from the original text and enough care has been taken to maintain the true meaning and sense, however to convey accurately the original sense by translation in English language is not easy, especially of longer sentences written by Panditji. I therefore, request the learned readers to forgive me for the errors still left and which may be entirely due to my own limitation and negligence. Readers are gratefully requested to send their valuable suggestions, which may be utilized in the next edition. Ignoring my errors in translation even if a single soul is inspired by this book to seek the truth in right direction, I shall consider my efforts amply rewarded.

In the end I take this opportunity to express my sincere thanks to Shri Kund-Kund Kahan Tirtha Suraksha Trust Bombay, particularly Br. Shri Dhanya Kumarji Belckar, Devlali and Shri Vasant Bhai Doshi Bombay, for their decision to publish this book in English and for keeping the price below actual cost. My thanks are also due to Shri Nemichandji Patni, and Dr. Hukamchandji Bharilla both of Todarmal Smarak Trust Jaipur, for their keen interest and whole-hearted cooperation in the early publication of this book and to Shri Sohan Lalji Jain, Jaipur Printers, Jaipur; Shri Rajmal Jain, Jaipur (Susheel Printers, Jaipur).

OM NAMO ARHANTANAM

An humble disciple of Shri Kund-Kund Acharya & Pt. Todarmalji

(HEMCHAD JAIN "HEM")

Manager (MM) Thermal & Nuclear MaterialsManagement

Bharat Heavy Electricals Ltd.

BHOPAL462022 (India)

Bhopal, India

15 May, 1992

PECULIARITY OF JAINISM

Jainism more than any other creed gives absolute religious independence and freedom to man. Nothing can intervene between the actions, which we do and the fruits thereof. Once done, they become our masters and must fructify. As my independence is great, so my responsibility is coextensive with it. I can live as I like, but my choice is irrevocable, and I cannot escape the consequences of it. This principle distinguishes Jainism from other religions; e.g. Christianity, Muhammadanism, Hinduism. No God or his prophet, or deputy or beloved can interfere with human life. The soul, and it alone is directly and necessarily responsible for that it does. __Jugmander Lal Jain, Outlines of Jainism, pp. 344.

RIDDLE OF THE CREATION

The first question, which arises in connection with the idea of Creation is, why should God make the world at all ? One system suggests, that he wanted to make the world, because it pleased him to do so; another, that he felt lonely and wanted company; a third, that he wanted to create beings who would praise his glory and worship, a fourth that he does it in sport and so on.

Why should it please the creator to create a world where sorrow and pain are the inevitable lot of the majority of his creatures? Why should he not make happier beings to keep him company?

(It is really a most unchallengable argument. ---written by Barrister Champat Rai Jain, Key of Knowledge p. 135)

SUPREME JUDGMENT

"In conclusion let me assert my conviction, that Jainism is an original system, quite distinct and independent from all others and that, therefore, it is of great importance for the study of philosophical thought and religious life in ancient India"-- Dr Harman Jaikobi, read his paper in the 3rd International Congress of the History of Religions.

FRUIT OF AHIMSA

"The complete and flawless practice of Ahimsa raises the man to Godhood. It gives light, provides delight and bestows might to its faithful and honest aspirant."

Gandhi ji aspired to practice highest type of Ahimsa by becoming a nude Jain Monk (Muni). When Churchill had rebuked Gandhi ji by calling him 'A Naked Fakir', he had informed Churchill 'I would love to be a naked fakir, but I am not one yet'.--The life of M. K. Gandhi, L. Fisher, p. 473.

INTRODUCTION

It is a matter of great satisfaction, that the English version of Moksha Marg Prakashak is being published by Shri Kund-Kund Kahan Digamher Jain Tirtha Suraksha Trust, Bombay.

The real credit for this English Translation belongs to my friend Hemchandji Jain, who on his own initiative worked hard day and night selflessly for more than three years to complete this stupendous task of preparing a workable literal translation of this famous book of Pandit Todarmalji, bearing in mind the great need for maintaining the sense and spirit of the author all throughout. I sincerely thank him for providing me this opportunity of associating myself with the review and editing work. We have together spent scores of hours in giving it the present shape.

The basis of this English version is the Hindi Edition, edited by the renowned Jain scholar and author of several books on Jain philosophy and who has been awarded the title of Jain Ratna by the JAINA of USA in 1984, Ph. D. on Pandit Todarmal - life & work by University of Indore in the year 1973, Dr. Hukamchand Bharilla, (Shastri, Nyayatirtha, Sahitya-Ratna, M.A., Ph.D.), and published by Pandit Todarmal Smarak Trust, Jaipur.

LIFE AND WORKS

In the true tradition of ancient Jain Saints and scholars, Pandit Todarmalji, too, did not pay any attention towards writing anything about his life history. Therefore, nothing definite can be said on the dates of his birth, death and life span. However, on the basis of the available circumstantial and other evidence Dr. Hukamchand Bharilla in his research treatise " Pandit Todarmal - life and work" established his year of birth to be 1719-20 A.D. and the year of his passing away 1766 A.D. with a life-span of only 47 years. He was borne in Jaipur (India). His father was Shri Jogidasji Khandelwal of Godika Gotra (Jain subcaste) and Rambha Bai his mother. He was married and had two sons, Harishchandra and Gumaniram. Shri Gumaniram was a great revolutionary genius.

He received ordinary education in the spiritual Tera Panthi Style of Jaipur, but his deep scholarship was mainly due to hard work and genius. He was a great intellectual having sharpness of understanding and a studious nature. He was well- versed in Prakrit, Sanskrit, Hindi and Kannad languages.

About his scholarship Pandit Raimalji wrote in his letter of invitation for the Indra-dhwaj Vidhana (Ritual), in the year l764, "It is very difficult to find a man of his intellect these days. All the doubts about religious matters are removed after meeting him".

About his knowledge and studies, he himself writes in Moksha Marg Prakashah, "I have studied Samayasara Panchastikaya, Prauachanasara, Niyamsara, Gomattasara, Labdhisara, Triloksara, Tattvarthasutra, with commentaries; Kshapanasara, Purushartha Siddhyupaya, Asthapahud, Atmanushasana and many other scriptures describing the conduct of monks and householders, and Puranas containing stories of great personalities according to my own understanding and knowledge".

In his short life- span, he wrote, in all, twelve books, big and small which is about a lac verses in measure and about five thousand pages.

Some of these are commentaries of popular sacred books while others are independent works of his own. These are found both in prose and poetry. They are as follows:

1. Rahasyapurna Chitthi (Spiritual letter)

2. Gomattasara Jivakanda-Hindi commentary

3. Gomattasara Karmakand-Hindi commentary

4. Arthasandrashthi-Adhikar.

5. Labdhisara-Hindi commentary

6. Kshapanasara-Hindi commentary

7. Gomattasara puja

8. Triloksara-Hindi commentary

9. Samosharana Rachna Varnan

10. Moksha Marg Prakashak (Incomplete)

11. Atmanushasan-Hindi commentary

12. Purusharthasiddhyupaya-Hindi commentary (incomplete).

The last book was completed by Pandit Daulatram Kasliwal in 1770. His prose style is pure, fully developed and comprehensible. The most beautiful form of his style can be seen in his original work Moksha Marg Prakashak. His language originally Brij, has the stiffness of Khari-Boli and also local tinge. It is strong and fine enough, to express forcefully his ideas and feelings. Though books numbers 2 to 6 were written by the author separately, yet looking to their complementary nature the author gave them a collective name Samyagjnana Chandrika".

MOKSHA MARG PRAKASHAK

Moksha Marg Prakashak is one of the most important original works of Pandit Todarmalji. The basis of this treatise is not anyone Jain spiritual shastra but the whole of the available Jain literature. This was to be, in reality, a meaningful effort of engrossing all the fundamentals of Jain philosophy and rituals; but it is regretted that this profoundly learned treatise could not be completed due to the untimely passing away of the author. In spite of being incomplete, it is acknowledged all everywhere as a unique contribution to available Jain literature. This is one of the most popular books whose several editions have been published not only in Hindi, but in several other Indian languages like Marathi, Gujarati, Urdu, etc. Till today, in all 150000 copies have been published in various languages. Besides, hundreds of handwritten copies of this book are found in the libraries of Digambar Jain Temples throughout India. In the whole of Digambar Jain Society this is the most popular Shastra for community collective reading and as a basis of sermons in regular religious congregations. The original handwritten copy in the hand of Pandit Todarmalji is also available in the famous temple at Jaipur- "Shri Deewanji Ka Mandir"- where Pandit Todarmalji used to lecture everyday to a gathering of more than a thousand persons.

This book, written in simple spoken language, is the result of the inner inspiration and pious desire of the author to enlighten those curious fellow-citizens who could not understand and get the real message of Jain philosophy and fundamentals available in intricate works written in Sanskrit and Prakrit by Jain Acharyas. No other worldly ambition has been the inspiring force behind writing this book.

In the present available form the book Moksha Marg Prakashak has nine chapters. The first eight chapters are complete but the ninth chapter is incomplete. By the manner the ninth chapter was started, it clearly seems that the subject of Right Belief was to be propounded and clarified in all its details. But alas, much could not be written. Only the nomenclatures of the eight qualities of Right Belief and twenty-five blemishes to be avoided could be listed. Their characteristics could not be described as desired.

In the original manuscript, indications are available to show that the author wanted to give a second thought even to the sequence and chapter headings of various chapters. At the end of the incomplete ninth chapter Panditji had a plan to write many more chapters. At twelve places in the available nine chapters clear indications are found to show his inner desire to throw light on various issues at appropriate places. This means that had this book been completed as per the author's hidden plan, it would have run into about five thousand handwritten pages throwing detailed light on Right- Belief, Right Knowledge and Right Conduct, the basic fundamentals of the path of liberation.

This book has been written in the analytical prose- style; through the medium of question-answer the subject matter has been deeply clarified. The subject matter of this book is highly philosophical, but whatever topic has been chosen for discussion, it has been success-fully clarified fully, keeping in view all the possible supplementaries relating to it. While studying the book whatever question is likely to crop up in the mind of the reader, the same is found raised in the next line along with its explanation, and therefore, the curiosity of the reader is very well maintained throughout.

The construction of sentences is brief and the style of clarification logical and analytical. Though unnecessary expansion is avoided, yet no topic is left incomplete due to brevity of style. Whatever topics are touched by the author, no aspect of the same is left unclarified. The style is so charming and unique that even the totally unknown topic has become easily graspable.

For clarifying the subject matter, sufficient use of popular examples is found. The example of the patient and physician has been profusely used in the second, third, fourth and fifth chapters. To carry home to the reader the message of the topic under discussion and to substantiate his point of view, Panditji has largely drawn quotations and examples from innumerable Jain and non-jain philosophical and religious books.

From the viewpoint of the subject matter, the contribution of the author is no less important. Although each sentence of the book reflects true Jain religion and philosophy, yet a lot of such new thought is available in the book which is not found in that very lucid form in earlier Jain literature. From this angle chapters seventh and eighth need special mention. Some such examples are as under:

1. Classification of Nishchyaabhasi, Vyavharaabhasi Ubhayaa- bhasi etc. in the form of Jain misbelievers.

2. True traits of Panchparmeshthis

3. Misconceptions about seven Tattvas

4. Real conventional viewpoint

5. The correct method of understanding the true meaning of Jain Shastras

6. The purpose of all the four Anuyogas, the constitution of discourses, style of description, imagination about existence of blemishes and their clarifications, etc.

Not only has Panditji provided new knowledge but he has also x-rayed and given valuable comments and suggestions upon the prevalent religious rituals and practices of the society of his times. This clearly shows that besides self-realization and profound knowledge of scriptures, he possessed a keen sense of understanding and analyzing the intricacies of social behavior (Chapter seventh). As an example, the following graphic description relating to the so-called religious practices and rituals followed by the Jain society 230 years ago is truly applicable even in the present era:

" Many Jivas follow religion (rituals) either because of family tradition or by observing others or under the influence of greed passion. Such persons in no way possess the religious viewpoint. While they are worshiping, their mind gets engrossed in other thoughts, their eyes are engaged in seeing others, chanting of sermons continues through mouth. All this is not purposeful, because they do not know as to who they are, whose adoration is being done and for what purpose, What is the meaning of the words they are chanting, etc.

Sometimes they are found worshiping even the fallacious and imaginary gods, etc. because of the want of discriminatory knowledge between fallacious gods and true gods, etc."

For drawing attention of learned scholars and pious readers, innumerable revolutionary statements are found at several places in Moksha Marg Prakashak. A few of them are quoted hereunder:

(1) If one's belief becomes as per the true nature of the substances then all his miseries come to an end.

(2) In Tattvarthsutra, while defining Influx Tatva, Great and Small Vows also are included under Influx. How could then these be worth adopting?

(3) But Adoration is a form of attachment and attachment causes bondage, therefore, it is not the cause of liberation.

(4) One does not make effort for renouncing attachment- aversion passions, which cause Influx and merely makes efforts for avoiding related external activities or other instrumental causes. But by their avoidance Influx cannot be avoided.

(5) No other substance defiles forcibly. When our own thoughts and feelings get defiled then only it is an instrumental cause. Moreover, one's thoughts get defiled even without an instrumental cause; therefore, it is not a regulatory instrumental cause. Thus finding faults in others, is a fallacy.

(6) And in not ascertaining the real nature of Tattvas there is no fault of any Karma, it is your own fault. But you want to remain an ostentatious person and lay your fault on Karmas. So, for one who obeys Jinas commands, such malversation is not possible.

(7) Behold the magnanimity of deliberation on Tattvas. A person devoid of deliberation on Tattvas, may have faith on Deva etc., may study many shastras, may practice vows, may observe penances, etc., even then he is not entitled to evolve right belief, and one who engrosses himself in deliberation on Tattvas is privileged to evolve right belief even without these practices.

(8) Vyauahara-Naya describes the self and nonself substances, their modifications and cause and effect relationship, etc. by intermingling one with the other; misbelief is caused by having such faith; therefore, one should abandon it. And Nishchay-Naya describes the substances, etc. exactly as they are; it does not inter mingle one with the other. So right belief is evolved by such faith. Therefore, one should possess its faith.

(9) Therefore, so long as such state (passionless disposition) is not evolved, one should indulge in virtuous activities but his belief should be such that these activities too are causes of bondage and worth giving up. If in belief these are taken to be the path of liberation then he is assuredly a Misbeliever (Mithya Dristhi).

Pandit Todarmalji has given prime importance to the practice of passionless conduct in the path of liberation. While attempting to define and explain Right Belief, Right Knowledge and Right Conduct, after analyzing the traits of these three jewels at length, he concludes in the following words: "What to say more, in whatever way the belief of uprooting passions emerges, the same is right belief; by whatever means the knowledge of exterminating passions, etc. is evolved, the same is right knowledge and by whatever means passions are destroyed, the same is right conduct. Such alone should be believed to be the true path of liberation"

The greatest contribution of Panditji is this that he unfolded the spiritual knowledge of Tattvas available in Sanskrit and Prakrit languages through the medium of the spoken language of his times and also provided a new insight for interpretation and analysis of spiritual knowledge. He did not view the spiritual knowledge from traditional and scriptural angle only. For him Tattvajnana is a lively process of meditation, which not only contradicts the traditional ritualistic practices, but, hits hard at the contemporary so-called religious prevalent practices. His thesis has been that no spiritual thinking is original till it has been established on the foundation of logic and self- realization. According to him religion is not a mere tradition but a self-examined system and practice.

Though basically he is a spiritual thinker, yet in his contemplation there lies a wonderful harmony of logic and self-realization. He pays attention not only on the thought, but also examines the ability or disability of its propagator and follower on the basis of logic. He maintains that certain essential qualities are necessary for under-standing and interpretation of Tattvajnana. According to him, the path of liberation is nothing separate but it is knowledge of the self-soul only, which he calls passionless-knowledge. Whatever practices and dispositions provide impediments in the process of self-realization, all these are false. He has divided these false traits into two - those which are newly evolved or accepted and those which are found from beginningless times. By newly accepted false belief he means those conjectures and beliefs which we accept in the company of the so-called preceptors who are devoid of spiritual knowledge and which we accept to be true; be these of other sects or of our own sect. Under these he has logically analyzed and x-rayed all those Jain practices and beliefs which were accepted as part and parcel of Jain Tattvajnana from the sixth century up to the eighteenth century and which had no relation, whatsoever, with real spiritual knowledge. He has firmly and logically contradicted these so-called visual Jain practices and rituals full of blemishes propagated by Bhattarakas (so-called preceptors).

His style is unique being composed of questions/answers and befitting examples. One of the chief characteristics of his style is that the question and its answer both are his only. In the answer of the earlier question germinates the latter question. In this way, the earlier question ends only when the subject matter reaches its logical end. The other original and sparkling characteristic of his prose style is that, he avoids giving sermons to the reader and places before him such a graphic description and analysis of the situation that the reader of his own has to reach at the desired conclusion. The same style and approach which a doctor adopts in the treatment of a disease, is visible in the style of Panditji also.

A BRIEF SUMMARY OF CONTENTS

The title of the book is Moksha Marg Prakashak, therefore, a discussion and interpretation of the path of liberation is expected to be found in the contents. But liberation is relative with bondage.

Therefore, in the beginning the mundane state of bondage and its causes have been considered. This is mainly the subject matter of the first seven chapters. In the Eighth Chapter a detailed and comprehensive discussion is found about the technique of understanding the essence of the real message of Jain literature. The Ninth Chapter which has remained incomplete, marks the beginning of a detailed consideration of the liberation path.

The First Chapter is the foundation chapter in which first of all in two verses obeisance is offered to the passionless science of knowledge by following which the Panchparmeshthis have become adorable. Thereafter, after adoration of Panchparmeshthis, their traits, the objective of adoration, authenticity of the book, and purpose of writing it have been logically and judiciously discussed. This follows characteristics of Shastras worth reading and listening to, traits of discourses and listeners. In the end, the purposefulness of the name of the book and the object of writing it has, been established.

The Second Chapter contains description of the mundane existence. Sufficient thought is given to the bonded state of the soul, the existence of the bonded state from beginning less times, separate identity of Karmas from the soul and division of Karmas into obscuring (Ghati) and non- obscuring (Aghati), substantive and psychic, etc. Thereafter, light is thrown on new bondage and its causes. At the end, the partially evolved dependent state of knowledge and the state of the soul in bonded state have been considered in detail.

In the Third Chapter, mundane miseries, basic causes of miseries i.e. perverse faith- knowledge- conduct, dispositions of the soul under the influence of passions and ways and means of freeing oneself from the same are described. Thereafter, the migratory states of the soul in the form of one- sensed being, etc, and the miseries suffered in these states along with the means of ending such miseries are discussed. This chapter ends with a description of the Siddha State and it has been logically established that all miseries come to an end in this state and endless total bliss is produced which should be the sole objective of every soul.

The subject matter of the Fourth Chapter is the involvement of the soul from beginningless times in false belief - knowledge and conduct. It also contains a graphic discussion of the need and logic for discriminating between purposeful and purposeless Tattvas. Light is also thrown in detail on the states and dispositions of the soul under influence of delusion and passions.

In the Fifth Chapter the newly developed and accepted false belief has been described at length. Under it all the important non-Jain schools of faith have been x-rayed.

The antiquity and truthfulness of Jaina faith has been logically established on the basis of quotations contained in the oldest shastras and scriptures of other faiths. Panditji considers the Swetamber faction of Jain faith also under other faiths and the falsehood of liberation in the state of womanhood, liberation in the low caste state, liberation in clothal state, etc. has been in logically exposed and refuted.

In the Sixth Chapter also, under the title of newly accepted false belief, the futility of worshiping false deity - preceptor and shastras has been logically established and Jivas are forbidden to worship the same. It also includes an analytical discussion of the futility of adoring Kshetrapal, Padmavati, Sun, Moon, Fire, Beasts, etc.

The subtle form of false belief (delusion) has been described in the Seventh Chapter. Such false belief is found both in the persons who are Jain by mere name and also in Jains who claim that they follow the commandments of Jain Shastras. This is so because they do not understand the inner message contained in Jain scriptures. Panditji clarifies that although they do not keep company with non Jain preceptors, etc., yet they further foster their already existing wrong belief either due to their own ignorance and mistakes or due to the company of ignorant naked saints and preceptors or by study of scriptures written by them.

Pandit Todarmalji has classified such misbelievers into the following four categories:

(1) Misbelievers having false conception about Real viewpoint (Nishchayaabhasi)

(2) Misbelievers having false conception about Conventional view-point. (Vyavaharabhasi)

(3) Misbelievers having false conception about both Real and Conventational viewpoints (Ubhayabhasi)

(4) Misbelievers' facing to Right belief (Samyaktva-ke- sanmukh Mithya drishties)

In the discussion of the traits of Nishchayabhasis, their tendencies have been analyzed at length and Jivas are forbidden to become reckless by treating the soul to be pure without understanding the reality about the purity of the self-soul.

While describing the misconceptions of vyavaharabhasi misbelievers, Panditji has strongly supported the viewpoint that in adopting religious practices and rituals one should not follow the same because it is traditional or because such is the commandment of shastras. One should examine its essence and purposefulness judiciously before adopting it. Even the adoration of true - deity-preceptor and shastra blindly with passion worldly intentions has been forbidden. A detailed analysis about the misconceptions about the seven Tattvas harbored by the Vyavaharabhasi misbelievers is worth paying attention. The injudicious practices adopted by such persons for attainment of Right Knowledge and Right Conduct have also been thoroughly x-rayed.

A clear cut and in depth analysis of Vyavahar and Nishchay points of views has been attempted while critically examining the misconceptions and practices of misbelievers having false conceptions about both Nishchay and Vyavhar Nayas.

In the description of misbelievers facing Right Belief, the steps involved in understanding the true nature of tattvas for attainment of Right Belief are explained at length and the traits and sequential processes of five labhdis which invariably precede the attainment of Right Belief have been thoroughly discussed.

At the end of this chapter it has been emphatically stressed that the aforesaid various types of blemishes and misconceptions are described here not for searching the same in others and censuring them but for giving up such blemishes and misunderstandings if found existing in one's own self.

The Eighth Chapter considers the nature of sermons. The whole Jain literature is divided into four categories from the viewpoint of subject matter. These are Mythonomy (Prathamanuyoga), Aetiology (Karnanuyoga), Philosophy (Dravyanuyoga) and Ethology (Charnanuyoga). Though the style and subject matter of each Anuyoga is different from others, yet the objective of all the four Anuyogas is one and the same and it is to inspire Jivas to adopt religion in life. The essence of Jain literature cannot be grasped properly without the knowledge of the style of their descriptions. The subject matter of each and its style of interpretation has been described in detail. Each Anuyoga has its purpose, without understanding which many meaningless misgivings crop up. All these have been very well clarified with suitable examples and comparisons. At the end, great stress is laid on the study of Jain literature with particular emphasis on the study of shastras discussing the true nature of the soul and the seven Tattvas, etc., because therein lies the main purpose of the soul.

In the Ninth Chapter starts the discussion of the nature of the path of liberation. After judiciously proving the hollowness of worldly pleasures and pondering over the existence of real bliss in the state of liberation, it has been well established that attainment of liberation is possible only through one's own real efforts. One should, therefore, himself make right efforts in this direction without expecting any help from others. Then starts a detailed discussion of the first step in the path of liberation, viz. Right Belief and its various definitions available in the four Anuyogas. The misconceptions about the seeming difference in the approach of the four Anuyogas in defining Right Belief have been clearly removed with the help of suitable examples and a synthesis between the same has been established. The nature of the seven Tattvas whose correct knowledge is essential in the attainment of Right Belief has been discussed at length. The concluding lines of this chapter contain an attempt to lay stress on the eight qualities of Right Belief and avoidance of the twenty-five blemishes but this attempt has remained incomplete.

It is a pity that this great personality who was never attracted towards amassing physical comforts and worldly achievements, became a prey of communal hatred and consequently had to sacrifice his life prematurely.

It is extremely difficult and unbecoming for illustrious persons to tread the trodden path, but fewer are such personalities who find their own path and yet do not go astray. Acharyakalpa Pandit Todarmalji was one such person who did not adopt the trodden path and yet did not go astray.

The present work Moksha Marg Prakashak is to be read and digested from beginning to end. Its study and contemplation on issues raised herein are profoundly beneficial for all the seekers of self-realization. Panditji himself has expressed this earnest desire at the end of each chapter. Keeping in mind those persons who are wasting this precious opportunity of human existence in amassing and enjoying objects of sensual pleasures only and not availing of the opportunity of evolving knowledge of the self-soul Panditji writes:

"As for example- if a miraculous and precious diamond is offered to an extremely pauper person for looking at it but he refuses even to look at it and if a cup of nectar is offered to a leper for drinking but he refuses to drink it, similarly, if a mundane miserable jiva gets an opportunity to listen to an easy discourse on path of liberation (and of studying such simple book written in the spoken language), but he refuses to pay attention to it, then it is not possible for us to describe the glory of his misfortune. When we ponder over his future, a compassionate feeling only arises in us."

There can be no better end to my thoughts beyond the above inspiring words of Pandit Todarmalji.

J. L. Jain

OM

Obeisance to Siddhas

(Supreme Liberated Soul)

MOKSHA MARG PRAKASHAK

(The Illuminator of the Path of Liberation)

By

Acharyakalpa Pt. Todarmalji, Jaipur

CHAPTER 1

PROLOGUE

Now, the sacred book titled 'Moksha Marg Prakashak'

(The illuminator of the path of liberation) is being written.

MANGLACHARAN

(BENEDICTION)

DOHA: Mangalmey mangalkaranr, veetrag vigyan

Namo tahi jatai bhye, Arhantadi mhan

Kari mangal kari ho mha, granthkaran ko kaj

Jatai milai samaj sab, pavai nij ped raj

The science of non-attachment (passionlessness) is all blissful and cause of bliss; I bow to that science by virtue of which the Arihantas and Siddhas (Omniscient Gods) have attained the supreme state. Having made obeisance; I (Todarmal) endeavor to write this sacred book which may be instrumental in the manifestation of all spiritual traits and help achieve the state of self rule.

Now begins the sacred book titled Moksha Marg Prakashak (illuminator of the path of liberation). The hymn of adoration follows:

Namo Arhantanam, Namo Siddhanam, NamoAairiyanam,

Namo Uvajjhayanam, Namo Loye Savva Sahoonam.

This is Namaskar-mantra (benedictory incantation) in Prakrit language and is extremely blissful. Its sanskrit version is as follows:

Namo Arhadbhyah, Namah Siddhebhyah, Namah Acharyebhyah, Namah Upadhyayebhyah, Namo Loke Sarva Sadhubhyah

Its meaning is thus: -Obeisance to Arihanta Gods (adorable embodied omniscients), obeisance to Siddha Gods (Liberated disembodied omniscients), obeisance to Acharyas (Chief preceptors of congregation of ascetics-monks), obeisance to Upadhyaya (teacher monks, preceptors), obeisance to all Sadhus (monks) (completely possessionless naked monks) in the universe. Thus in this mantra the obeisance (Namaskar) is offered, hence it is called Namaskar Mantra. Now we ponder over their distinguishing characteristics differentias)

Characteristics of Arhantas

First, we ponder over the characteristics of the Arihantas. He (the true believer) who having renounced the house- holder's life and accepted monk's conduct (ascetic-life) has destroyed the four Ghati Karmas (obscuring karmas) through immersion in one's own soul's intrinsic-nature and in him are manifested the highest attributes of four infinities. Through infinite knowledge Anant-Jnan (omni-science) he knows directly clearly all substances Jiva, etc., simultaneously together with their infinite attributes and modifications; through infinite perception Anant-Darshan (omni-perception) perceives all these substances in general (undifferentiatedly); through infinite energy Anant Virya he always holds such potency (of knowing & seeing); through infinite bliss (Anant Sukha) he experiences imperturbable supreme bliss of beatitude. Further, who has attained the state of perfect serenity and peace by freeing oneself from all sorts of impure dispositions like attachment-aversion etc, and has achieved the state of supreme God of gods by becoming free from hunger, thirst, etc., (birth, death, etc.) all sorts of physical maladies and whose body has turned into a supernatural Param-Audarika body having no weapon or clothing and is devoid of censurable signs and symptoms of sex-feeling, anger, etc, foul dispositions and emotions and by whose sermons the Dharma-Tirtha (the conduction of true religious path) prevails in the universe, by means of which the mundane beings attain welfare of the self; and who is found possessing different glories (wonders) and greatens which are the cause for worldly people to believe in his supreme lordship and who is adored by the great personages like Indras (heaven's gods) and Ganadharas (the highest rank of monks' order) etc., for their own spiritual benefit; thus adorable in all respects is Shri Arihanta Deva - to Him I (Todarmal) offer my salutation.

Characteristics of Siddhas (Liberated Souls)

Now, we meditate on the characteristics of Siddhas (liberated disembodied omniscients). He (the true believer) who having renounced the house-holder's life and by following the monk's conduct has attained the four infinites (infinite knowledge perception, bliss and energy) on destruction of four Ghati karmas (obscuring karmas), and after lapse of some time, on destruction of the four Aghati Karmas (Non-obscuring Karmas) also, quitting the supernatural body, he reached at the summit of the universe by virtue of upward-motion nature; there he attained the perfect liberated state by getting release from the association of all foreign substances and whose soul's spatial units retained the shape of human form i.e., a little less than the final body; and whose counter- effect producing karmas got destroyed, hence all spiritual attributes like right belief-knowledge-perception, etc., got fully manifested in their natural states, and whose attachment with Nokarmas, body etc.) has ended; hence the immateriality etc., all spiritual traits, got manifested and whose Bhavakarmas (psychic impure dispositions like attachment- aversion, etc.) are destroyed, hence the manifestation of imperturbable wholly-blissful form of pure self-nature is continuing incessantly and by whose meditation the capable souls (Bhavya-Jivas) attain the discriminative-knowledge of the self-substance and non-self-substances and of alien impure dispositions (evolving due to rise of Karmas) and natural pure dispositions (evolved in the absence of karmas) and by virtue of which the means of attaining Siddhahood is achieved. Therefore, for attaining one's own pure nature which is only worth attaining, they (the Siddhas) serve as images for exhibiting it and who have become kritkritya (attained the supreme attainable), hence continue to dwell in such (a perfect blissful) state infinitely; our salutations to such accomplished Siddhas.

General Characteristics of Jaina Monks:

Acharya, Upadhyaya and Sadhus

Now, we look into the characteristics of Acharya, Upadhyaya Sadhu (all possessionless naked Jaina monks):

He (the right believer) who having become dispassionate and indifferent to worldly pleasures, relinquished all kinds of possessions and attachments and accepted Shuddhopayoga (pure passionless conduct of self-absorption) form of monk's conduct, experiences internally through that Shuddhopayoga his own self to be the self-soul only; never feels I-ness in other objects and believes one's own sentient nature only as one's own, never feels mineness in alien dispositions, and whatever other substances and their characteristics appear in knowledge, he, of course, knows them but does not have attachment-aversion feelings in them by treating them as agreeable or disagreeable; the body undergoes different changes, various instrumental causes get associated externally but (in those situations) he does not feel happy or unhappy at all, and the external (bodily) activity suitable to his (spiritual) status takes place in natural course, he does not involve himself in it forcibly, and he does not allow his Upayoga' (active consciousness) to deviate or ramble too much, he rather holds deviationless (stable) condition by becoming stoical and dispassionate. And, occasionally, due to rise of mild-passion, Shubhopayoga (auspicious thought activity) is also caused, owing to which he gets inclined towards the external means of Shuddhopayoga but knowing such inclination also to be relinquishing, wishes to uproot it. And due to the absence of rise of intense passions there exists no Ashubhopayoga (inauspicious thought activity) of indulging in violence, etc., and having attained such an internal state of self, he has accepted the Digambar posture (totally possessionless naked state) of serenity, has become free from the acts of decorating the body, etc., lives in forest, caves etc., follows unbreachedly 28 Moolgunas (basic rites), endures 22 types of Parishahas (afflictions), adores 12 kinds of Tapas (penance's), sometimes becomes motionless like an idol by holding the meditation-posture, sometimes engages himself in external pious activities such as study of scriptures etc, sometimes attentively engages oneself in food-taking and making movement, etc., which activities are fit for him for the sake of maintaining the body, being the associating cause of Muni Dharma (monk's religion).

Such is the state of a Jaina-monk and this applies to all Jaina monks.

Characteristics of Acharya

Chief of Congregation of Monks)

Among them (in the group of above monks) he, who has become the leader of a congregation of monks by acquiring the chief rank by virtue of the excellence in right belief, right knowledge and right conduct and who chiefly remains engrossed in Niruikalpa Swaroopaacharan (unrambling state of pure, passionless conduct of the self), and when he has compassionate feeling due to rise of slight mild attachment, preaches sermons to only those Jivas who pray for and are curious for religion; he administers Deeksha (renunciation- vow) to those who want to accept asceticism, and purifies by the process of expiation those who admit their faults.

I bow to such an ascetic chief monk Acharya who admonishes such kind of spiritual conduct.

Characteristics of Upadhyaya (Preceptor Monk)

And (the Jaina-monk) who having obtained the knowledge of various Jain-Shastras (scriptures) has been installed as the authority of teaching and preaching in the congregation of the monks and who by knowing the purposeful meaning of all the Shastras (sacred books of Jains) meditates concentratedly upon the nature of the self (soul) and, if sometimes, due to rise of slight mild-passion, his upayoga (active-knowledge) does not remain fixed in the self, then he himself reads the Shastras and teaches other religious-minded people.

I bow to such an Upadhyaya monk' who teaches Bhavya Jivas (souls capable of attaining liberation).

Characteristics of Sadhu (Ascetic Monk)

Further, excepting the preceding above two types of rank- holders, the rest are all those who hold monk's rank and are engrossed in attaining the nature of the soul and do not ramble their Upayoga (active consciousness) in other substances by treating them agreeable or disagreeable, thus they try to tranquilize the Upayoga and externally observe religious penances, rituals, etc., as being instrumental cause and sometimes engage themselves in invocation, obeisance and such other activities.

Such are the true Jaina monks who incessantly make efforts for the realization of the self soul; I bow to all such ascetic monks.

Purpose of Adoration

Thus is the nature of Arihantas, etc., it is full of passionlessness with perfect knowledge. By means of that only, the Arihantas, etc., are supreme and worthy of invocation and adoration. Because from Jiva Tattva (sentient-being) point of view, all Jivas (souls) are alike but because of attachment, etc., psychic maladies and feeble knowledge, Jivas become censurable and due to lessening of attachment, etc., and increase of knowledge deserve adoration; so in Arhantas and Siddhas due to complete absence of attachment, etc., and perfectness of knowledge, the manifestation of absolute passionlessness with perfect knowledge (omniscience) is possible. And in Acharyas, Upadhyayas and Sadhus i.e., in all real Digambar Jain monks, due to partial lessening of attachment, etc., and specialty of knowledge, the manifestation of partial passionlessness with discriminative right knowledge is possible. Hence Arihantas etc. are to be known as Supreme, worthy of invocation and adoration.

Further, it should be remembered that amongst these Arihantas etc., (five ranks) mainly Tirthankaras and generally all omniscients are termed Arhanta in Prakrit and Arhat in Sanskrit. And just after the last moment of fourteenth Gunasthana (stage of spiritual development) the Arhantas become Siddhas. Further, those monks who have been installed as Acharyas irrespective of whether they live in the congregation of monks or solitarily do self-mediation or live solivagantly or might have attained the rank of Ganadhara by getting principal-ship among the Acharyas also, all of them are called Acharyas. Further, reading & teaching work is done by other monks too but those on whom Upadhyaya rank of monk is conferred by Acharyas, they only, even besides doing the work of self-meditation etc., get the name of Upadhyaya. And all those monks who do not possess any rank are called Sadhus.

Here, there is no such rule that Acharya's rank is attained or termed by observing Panchaachara (five types of observances), Upadhyaya's rank by doing teaching-preaching and Sadhu's rank by practicing Moolgunas (basic-rites) because these observances, rites, etc., are common to all monks, but from the Shabda-Naya (verbal standpoint) their literal meaning is derived so. From Samabhirudha-Naya (conventional standpoint) the Acharya etc. names are to be known by the graduation of ranks only. As for example, by Shabda Naya, that which moves is called the 'cow', likewise the human beings, etc., also make the movement but from Samabhirudha Naya the names are so given from the Paryaya (embodied state) point of view. Similarly, one must understand here also.

Question: What is the reason of offering salutation to Arhantas prior to Siddhas?

Answer: Salutation is offered with the object of getting our purpose accomplished and because the purpose of sermons etc., chiefly gets accomplished from the Arhantas, therefore, the salutation is offered first to them.

Thus, the characteristics of Arhantas, etc., have been reflected on, because by reflecting on their characteristics the specific object gets accomplished. Further, these Arhantas, etc., are called Panch-Parmeshtis (the five utmost beneficial Supreme souls) because that which is utmost beneficial is named as Parameshta . The Panch (five) who are Parameshta are thus collectively named and called Panch Parmeshtis.

Further, Rishabha, Ajita, Sambhava, Abhinandana, Sumati, Padmaprabha, Suparshva, Chandraprabha, Pushpadant, Sheetal, Shreyansa, Vasupujya, Vimal, Ananta, Dharma, Shanti, Kunthu, Ara, Malli, Munisuvrat, Nami, Nemi, Parshva, Wardhamana - so named 24 Tirthankaras - have been the pioneers of the presently existing Dharma Tirtha (spiritual voyage) in this Bharat-Kshetra; they are specifically adored by Indras (heavenly gods), etc., during their attaining auspicious occasions of conception, birth, asceticism, omniscience and salvation, and are now situated in Siddhalaya (the abode of liberated souls at the summit of the universe); I bow to them all.

Further, Seemandhara, Yugamandhara, Bahu, Subahu, Samjataka, Swayamprabh, Vrishabhanana, Ananta-virya, Surprabha, Vishalkirti, Vajradhara, Chandranana, Chandrabahu, Bhujangama, Ishwara, Nemiprabha, Veersena, Mahabhadra, Devayash, Ajttvirya - so named 20 Tirthankaras - who are at present situated with omniscience in Videhakshetras of Panch- merus (the five highest mounts), I bow to them all.

Although these are included in the Parameshtis rank, never the less, in the present time, knowing their significance and supremacy, salutation is offered separately.

Further, the naturally existing unartificial idols of Jinas (Arhantas) that are situated in Triloka (three worlds of the universe) and the artificial 'Jinas' idols that are installed with ritual-ceremony in the middle world, whose Darshan (sighting and invocation) etc., only, even without getting any (discernible) sermon from them, the accomplishment of our benediction takes place as is accomplished by the Darshan of Tirthankara-Kewali (embodied omniscients); I bow to all these 'Jinas' idols.

Further, the Anga-prakeernakas (the sacred scriptures containing omnicient's commandments) created by Ganadharas according to the sermons given in Divya-dhwani (omniscient's preachings) and according to those (Anga-Prakeernakas) the Granthas (sacred books) written by other Acharyas etc., all those are Jina-vachanas (omniscient's preachings) which are worth recognizing through the emblem of Syadvada (the theory of relative or conditional predication) and are non- contradictory to path of justice, therefore, are authentic and are the cause of Tattva-Jnana (true knowledge of substances) for Jivas, therefore, are beneficial; I bow to them.

Further, the Chaityalaya (Jina's temple), Aaryika (Jaina- nun), Shravaka (the right-faith house-holder) of the highest vows and rank, etc., substances (Dravyas), the Tirthankshetras i.e., sacred pilgrim places, etc., lands (Kshetras), the Kalyanaka-Kalaas (benedictory periods) etc., periods (Kalas) and Ratnatraya (right faith-knowledge and conduct), etc., pure dispositions (Bhavas) which are worth saluting, I bow to all of them. And I pay due respect to them also who deserve some respect. Thus the invocation is done by giving due respect to our benefactors.

Now we discuss as to how these Arhantas, etc., are the benefactors. The purpose (objective) is the name of that act or deed due to which happiness is obtained and misery is ended, and that by means of which the accomplishment of the purpose takes place is our benefactor. Presently, obtaining the passionless discriminative-knowledge, is the purpose, because by means of that imperturbable real happiness is attained and all sorrows and miseries, which are full of perplexities are ended.

Accomplishment of Purpose from Arhantas, etc.

Further the accomplishment of this purpose takes place by the invocation, etc., of Arhantas, etc.; how does it take place? This is being discussed:-

The dispositions of the soul are of three types:- cruel (inauspicious), ingenuous (auspicious) and pure (passionless). The instincts in the form of intense passion are cruel, in the form of mild-passion are ingenuous and passionless are pure. The destroyer of our natural-character of the form of passionless discriminative-knowledge are the Jnanavarana, etc., Ghati Karmas (knowledge, etc., obscuring karmas); their intense bondage occurs by cruel instincts and feeble-bondage by ingenueous instincts and if the ingenuous instincts are strong then the intense-bondage that had occurred in the past also gets feebled. No bondage is caused by pure (passionless) dispositions; rather only dissociation (Nirjara of those karmas takes place. The dispositions of invocations to Arhantas, etc., are assuredly of the nature of feeble passions; those are, therefore, the ingenuous instincts. Moreover, they are the means of destroying all sorts of passions, therefore, are the cause of pure (passionless) dispositions; so by such instincts the self- obscuring Ghati-Karmas become feeble and the passionless discriminative-knowledge gets naturally evolved. The extent to which it becomes feeble, to the same extent (degrees) this gets evolved. Thus our purpose is accomplished by Arhantas, etc.

Or the acts like looking (sighting) at the image of Arhantas, or pondering over their nature, or listening to their preachings (revelation), or being closer to them, or following the path according to their preachings, instantly reduce the delusion, attachment, etc., by becoming instrumental causes and give rise to discriminative-knowledge of Jiva (soul), AJiva (non-soul), etc. Therefore, in this way also the purpose of passionless discriminative-knowledge gets accomplished by Arhantas, etc.

Here some one may say that 'Well, such objective (purpose) gets fulfilled by them, but "that by which the sensual pleasure evolves and misery ends" - such objective is also achieved by them or not?

Answer: The ingenuous instincts of the form of invocation etc. towards Arhantas, etc., cause the bondage of Sata, etc., pleasure-producing type of Aghati (non-obscuring) karmas and if those instincts are powerful, then they reduce the Asata, etc., misery producing type of karmas bonded in the past, or by destroying, converts them into Punya - the pleasure producing type of karmas and on rise of that Punya (auspicious karma) the objects causing sensual pleasure become available on their own, and on removal of the rise of Papa (inauspicious Karma) the objects causing misery vanish automatically.

In this way this purpose is also attained through them. Or Devas (celestial beings) who are devotees of Jina- Shasana (Omniscient rule), they make the objects of sensual- pleasure available to that devotee and remove the objects of misery. In this way also this purpose is attained through those Arhantas, etc., But by this purpose no good of the self (soul) takes place, because due to passion emotions the soul makes conjectures of happiness-unhappiness by considering the external objects good or bad. Without passions, the external objects do not cause any pleasure or pain. And all passions are full of misery, therefore, desiring for sensual pleasures and fearing from miseries is nothing but fallacy.

Further, for this purpose, even adoring Arhantas, etc., being intense passion, causes bondage of inauspicious karmas (Papa- Bandha); soliciting this purpose is not desirable for us. By adoration of Arhantas, etc., such purposes are automatically accomplished.

Thus Arhantas, etc., are Parameshta (the utmost beneficial) for us. Further, those Arhantas, etc., only are the supreme auspice- Mangala and having adoration (invocation) feeling in them causes great auspice. Mang means happiness, lati means bestows. Or Mam means sins Galyati means melts away; that is called Mangala (auspice). Thus, as mentioned above, both purposes are accomplished by them, therefore, supreme auspiciousness is possible in them.

Purpose of Observing Benediction

(Mangalaacharan )

Here someone can ask "What is the purpose of benediction right in the beginning of the book?"

Answer: Completing the book happily without any disturbance due to rise of evil (Papa) karmas is the object of performing benediction Mangalaacharan in the beginning.

Question : The people of other faiths who do not make obeisance like this, in their case also, the completion of book and non-occurrence of disturbance is seen, how is it so?

Answer: The people of other faiths who write books, they, due to rise of intense delusion, keep self-contradictory words and meanings in them which nourish the erroneous faith and passion instincts; hence its completion without disturbance is possible even without such obeisance. If by such obeisance delusion becomes feeble, how would then such contradictory work be accomplished? And I am also writing this book; by virtue of feeble-passion, I will keep (write) in it the words nourishing the passionless science of Tattvas (essential- principles); its disturbanceless completion is possible only by performing such an obeisance. If such an obeisance is not done then the intensity of delusion will persist; how would then such noble act be possible?

Further, he says "well this is acceptable but he who does not perform such obeisance, is also seen to be happy, the rise of sinfull karmas is not seen and someone who performs such obeisance in him also happiness is not seen, rather the rise of sinful karmas is found; therefore, how is the aforesaid auspiciousness possible?

The cruel (intense) and ingenuous (mild) instincts of Jivas are of many types. The karmas bounded by them in the past in different times rise at one time. Therefore, for example, one who had accumulated lot of wealth in the past is found possessing wealth without earning and is not seen in debt and the one who had taken lot of debt in the past is found indebted even while earning wealth and wealth is not seen, but on thinking one finds that earning is always the cause of wealth only and not of debt. Similarly, the one who had bounded lot of auspicious karmas in the past, he is seen possessed of happiness even without performing such obeisance and the rise of sinful karmas is not seen and the one who had bounded lot of sinful karmas in the past he is not seen possessed of happiness even after performing such obeisance and the rise of sinful karmas is seen but on thinking one finds that performing of such obeisance is assuredly the cause of happiness and not of the rise of sinful karmas. Thus the auspiciousness of aforesaid obeisance is established.

Again he says, "this too is accepted; but why the Devas (celestial beings) who are the devotees of Jina-Shasana (omniscients-rule) did not help the one who observed the obeisance and did not punish the one who did not observe the obeisance?

Answer: The predominating factor of Jivas getting pleasure and pain is the rise of their own karmas; according to that only the external instrumental causes are met with, so the one whose sinful karmas are in rise (operative state) does not get help-rendering cause and the one whose pious (auspicious) karmas are in rise (operative state) does not get the punishment rendering cause.

How such instrumental cause is not met with, is being explained:

The Devas (celestial beings) can not know everything simultaneously due to Kshayopashama Jnan (destruction cum subsidence type of knowledge) hence knowing of the person observing obeisance and the one not observing obeisance takes place rarely to some celestial being etc; so if they do not know them, how could they help or punish? And if they know them then if their (Devas) passion be extremely feeble, then the instinct of helping or punishing does not arise and if the passion be intense then religious feeling can not arise and if the passion for involvement in such act be of average degrees and one may not have power then what can he do? In this way, the instrumental cause of rendering help or giving punishment does not materialize.

If one has capacity and due to rise of passion of average order has compassionate feeling also and in such states he should also be knowing pious-impious form of duty towards other Jiva then some celestial being etc, helps some pious fellow - or punishes some impious fellow. Thus there is no set rule for such action.

It is to be understood here that the desire of being happy, not being miserable, seeking help, creating trouble - all that is full of passion, is painful instantly as well as in future; therefore, discarding such desire and being aspirant of passionless-science only, I have observed obeisance to Arhantas etc. in the form of invocation etc.

Authenticity of This Book and Scriptural Tradition

After such obeisance, the meaningful book named Moksha Marg Prakashak is being written. There, for proving and establishing the fact that 'this book is authentic', the old tradition is being followed and explained thus:

'A' etc, alphabetic letters are eternal and not created by any body. Writing of their shapes is of many types as per one's will but the spoken alphabets are always found used alike everywhere. Therefore, it is said... The meaning of this is that the group (tradition) of alphabets is self- existent and created from those alphabets are the words which render true meaning (of the objects), the name of their group is the Shruta (scripture), so that also is eternal. As Jiva -this is an eternal word, it indicates the Jiva (the soul substance). Thus there are various words capable of rendering their own true meanings; the group of those words is to be known as Shruta (scripture). Further, as the pearls are self-existent, out of those someone taking a few pearls, someone taking many pearls produces the ornaments by arranging them in the way he likes. Similarly, the words are self-existent, out of those someone taking a few words, someone taking many words produces the book by arranging them in the way he likes. Here I am also going to create a book by arranging those words conveying true meanings as per my knowledge. I am not going to keep in this book the words conveying false meaning imagined by me. Hence, this book is authentic.

Question: How does the tradition of those words exist up to the creation of this book?

Answer: Since eternity Kevali Tirthankaras are being found; they know each and every thing; hence they know those words and their meaning also. Further through Divya Dhwani (revelation) of those omniscient Tirthankaras such discourses are found by virtue of which other Jivas (capable souls) attain the knowledge of words and their meanings; according to that Gandhara-Devas (Head Acharyas monks) create the Granthas (sacred books) in the form of Anga-Prakeernakas and according to those books other Acharyas prepare various types of books. Some people study them, some narrate them, some listen to them. Thus, the traditional path continues.

Now in this Bharat-Kshetra presently the Auasarpini-Kala is prevailing. During this time 24 Tirthankaras were born; amongst them Shri Wardhamana Swami was the last Tirthankara. He being omniscient, preached Jivas (all living beings) through the medium of Divya-Dhwani (divine-speech). Through the instrumentality of the opportunity of listening to it, the Ganadhara Acharya named Gautam having known its subtle and intricate meaning composed the Anga-Prakeernakas (Sacred books) out of compassionate feeling. Thereafter, Vardhamana Swami attained salvation. After some time in this fifth era, three Kevalis (omniscients) were found: (1) Gautam (2) SudharmaAcharya (3) JambuSwami. Thereafter, due to bad times, occurrence of omniscients stopped, but for some time Shruta- Kevalis (the knowers of all 12 Angas, i.e. complete scripture) were available and thereafter their-availability also came to an end. Further for some time more the knowers of a few Angas only were found. Later on their availability too came to an end. Thereafter, the Acharyas wrote scriptures (sacred books) on the basis of scriptures written by Anga- knowers. In this tradition more scriptures were written and their prevalence continued. In them also, due to bad times, many books (Granthas) were destroyed by wicked persons and due to discontinuance of study, the important books (Granthas) were lost, but some of the great Granthas are still found; because of feeble knowledge their study became difficult. For example, in south India near Gommatta Swami (Shravanbelgola) in Moodbidri town (near Mangalore) the Dhawala, Mahadhawala, Jai Dhawala, etc. Granthas are existing but are available for adoration (Darshan) only. However, many other Granthas which are still available, are within the reach of our knowledge for study but amongst them too only a few Granthas are being studied. Thus, in these bad times the highest Jaina religion underwent the state of downfall, but through this tradition even now in Jaina- Shastras (sacred books of Jains) the existence of words conveying true meaning is continuing.

A Word about This Book

Here in this era, I have now got human-birth. In this birth, I developed interest in study of Jain-Shastras owing to my past (religious) impressions and present good luck. Due to which after studying in general the useful books on grammar, logic, mathematical science, etc., I have been studying as per my intellect and understanding the following various Shastras (Sacred books) with their commentaries.

(1) Samayasara, Panchastikaya, Pravachansara, Niyama-sara, Tattvarth sutra, etc. (Shastras of Drauyanuyoga, the metaphysics).

(2) Gommattasara, Labdhisara, Triloksara, Kshapanasara, etc. (Shastras of Karananuyoga-aetiology) (3)Purushartha- Siddhyupaya, Ashtapahuda, Atmanushasana etc. and books describing the code of conduct laid for Shravakas (householders) and Munis (naked possessionless monks) (the Shastras of Charananuyoga, i.e. Ethology) and (4) Mythological scriptures containing stories of the brave personages leading to salvation path, etc. (Shastras of Prathamanuyoga).

By virtue of that I too have attained some knowledge of true words with their true meanings.

Moreover, in this bad period of downfall, many people are seen possessing knowledge poorer than my feeble knowledge. They too may obtain the knowledge of these words with their meaning- keeping this point in view, I made up my mind to write this book in spoken language out of compassionate feeling. This is the reason for writing this book. In this book also the same words with their true meanings are interpreted. The only specialty is that as in the Prakrit Sanskrit books the words (sentences) are written in Prakrit- Sanskrit; similarly, here I am writing in country's spoken language either with Apbhransha or with their exact form but there is no adulteration in the meanings of the words.

Thus the tradition of those true words exists up to this book also.

Negation of Writing False Words

Someone asks here - we have known in this way the tradition, but how could we believe that in this tradition, only the right words with their exact meanings were written and were not intermingled with false words?

Answer: Composing of false words is not possible without intense passion, because due to such false composition by which many Jivas may be badly harmed traditionally and as a consequence of such a great injury, the self will have to go to hellish and Nigoda (Nigoda- inferiorest one sensed beings undergoing 18 times births and deaths in one respiration.) form of life -such a great sinful act is possible only on being empowered by the intense anger, pride, deceit and greed passions; but in Jain religion such a highly passioned person does not take birth.

The first basic preceptor Tirthankara - Kevali (the omniscient) is free from all passions due to complete annihilation of Moha (delusion and attachment, etc.). Next originators of Shastras are the Ganadharas and Acharyas who because of feeble rise of Moha -karma (attachment) have forsaken all sorts of external and internal possessions; hence are extremely dispassionate. Owing to the presence of feeble passion in them they are found possessed with somewhat proclivity of Shubhopayoga (auspicious thought activity) and no other purpose is found. And if the right-faith Shravakas (house- holders) also compose the Shastras, they too are not highly passionate; if they had intense passions how could they cultivate interest in Jina-Dharma (Jainism) which is the destroyer of all sorts of passions by all means? Or, if someone owing to the rise of perverse faith nourishes the passions by other (temporal) deeds, he may do so but by going against Jina's preaches (Maxims), if he nourishes one's passions, he loses Jain-identity.

Thus, in Jainism such a highly passionate person is not found, who shall by composing false words, spoil others as well as his own lot in this birth and the births hereafter.

Question: If someone "so-called" Jaina under the influence of intense passion mixes false words in Jain Shastras and then his tradition continues, what to do in such case?

Answer: As someone mixes artificial pearls in the ornament of real pearls but the shine does not match, so by examining it the examiner does not get cheated also, except the ignorant one who gets cheated in the name of real pearls, and his tradition also does not continue; soon someone starts disapproving the artificial pearls. Similarly, in the Jain- Shastras which are a collection (treatise) of true words, someone may intermix false words, but the purpose shown in the words of Jain-Shastras is of uprooting the passions and of reducing worldly affairs. And the false words, which are mixed by that sinful person, serve the purpose of nourishing the passions and accomplishing the worldly affairs. Thus the purpose does not match; therefore, after examination, the wise person is not cheated. The ignorant alone gets cheated by the name of Jain-Shastra and his tradition also does not continue, rather someone immediately contradicts the false words.

The other aspect is this that such highly-passionate, the so- called Jains, are found here in this bad time only; many good regions and periods are also there wherein such people are not found. Therefore, it should be understood that in Jaina- Shastras the tradition of false words does not continue.

Further, he asks that one may not mix false words out of passions but since the scripture-writers possess Kshayopashama Jnan, therefore, if due to miscomprehension someone mixes wrong words then his tradition may continue?

Answer: The basic scripture composers are Ganadhara Devas (Chief Acharyas); they themselves possess four kinds of knowledge and they listen to omniscient divine speech (Divya-Dhwani) directly; by virtue of its glory (divinity) the right meaning only is comprehended and accordingly they compose the Shastras; therefore how can the false words be entwined in those Shastras? And the other Acharyas, etc, who compose the Shastras they also possess the right knowledge as per their capacity and they compose the Shastras by following the tradition of the original scriptures. Moreover, they do not compose those words, which are not known to them and compose only those words, which are well- comprehended by them with the authenticity of right knowledge. So first by taking such due precautions, the false words are not intermixed and sometimes if they themselves have mis- comprehended the meaning of the words of original text (scripture) and also it may appear to be right in their knowledge, then there is no escape but this happens with someone rarely and not with all, therefore, those who have comprehended it rightly, they, by negating the same, do not allow the wrong tradition to continue.

Further, let it be known that the right faith Jains do not have misconception about Deva-Guru-Dharma etc, and Jiva-AJiva , etc, Tattvas by the misconception of which the Jivas become miserable; these are prominently described in the Jaina-Shastras. And there are some such deep meanings, which may even be misconceived under illusion, but because of faith in omniscients' preaches there will be no spiritual harm to Jiva. If out of them someone draws wrong conclusion about some subtle meanings even then it is not his great mistake. The same is said in Gommattasara:

"Smathees jeevo uvitham pevyanram tu sadhadi

Sadhadi asambhavam ajanrmanro gurunriyoga"

Meaning :- The right believer (Samyagdrishti-Jiva) believes in the preached true words and (sometimes) under the instruction of an ignorant teacher, believes also in wrong words.

Moreover, I also do not possess vast knowledge but I am very much afraid of going against the omniscients' preaches; due to the strength of this concept only, I am daring to write this book (Shastra). So, in this book also I shall be describing the Tattvas exactly in the same way in which these are described in the old texts (Shastras). Or if at some places in the old books the description is unelaborated and deep, I shall describe the same here elaborately. In describing in this manner, I shall remain very careful but even besides taking all due precautions if at some place something deeper in meaning gets misinterpreted, it is my humble request to the intellectual savants to correct the same properly. In this way I have decided to write this Shastra.

Now, "what types of Shastras are worth reading and listening and what kind of discoursers and listeners of those Shastras should be there", the same is being described here.

Shastras worth Reading & Listening

Only those Shastras, which illuminate the right path of liberation, are worth reading and listening. In this world all living beings are suffering from innumerable kinds of miseries; if through the lamp (light) of Shastras, they attain the right path of liberation, then by treading on that path they themselves can be free from those miseries. And that liberation-path is nothing but a passionless disposition. It is, therefore, desirable to read and listen to only those Shastras in which the sole purpose of passionlessness has been discoursed by judiciously contradicting delusion, attachment, aversion, etc, And all those Shastras wherein the purpose of cultivating attachment feeling by cherishing voluptuousness, merriment, etc., aversion feeling by fostering violent activities, wars etc, and the perverted belief by nourishing the faith in false elements has been advocated are not the Shastras but "weapons". Because attachment, aversion, etc, fallacious feelings on account of which the Jiva has suffered from miseries from eternity, the tendency of those instincts and feelings was already existing in him even without imparting any training and if through these Shastras the same -instincts and feelings are fostered, then what has been preached for the well being of Jiva, on the contrary it may amount to destruction of the very nature of the soul. Therefore, reading of and listening to such Shastras is not desirable.

As has been stated about reading and listening, similarly, one- should know about composition, learning, teaching, thinking, writing, etc., by inference.

Thus only those Shastras which promote growth of passionlessness either directly or traditionally are only worth studying.

Traits of a Discourser

Now, the traits of a (true) discourser are being described:- (1) He must be firm in Jaina-faith; for, if he himself is a misbeliever, how can he make others true believer? The listeners by themselves possess less intellect, how would he make them true believer through some logic? And the right belief only is the basis of all religion. (2) He should have developed the ability to deliver discourses on Shastras through the study of scriptures because without attaining such ability how can he be eligible for preaching? (3) Through right knowledge, he should be able to discriminate the gist of all sorts of empirical (Vyavahara) and real (Nishchaya) etc. forms of expositions; for, if this be not there then if there be some description with some different purpose, there he might draw some other meaning and become instrumental in wrong conduct. (4) He should be very fearful of going against the omniscient commandment because if this be not so then bearing some purpose in mind he may preach against the 'Sutras' (Scripture) and create misery for Jivas. So is stated below:-

Bahugunravijyanrilyo, asutbhasee thavi mutvo

Jah varmanri juto vi hu, vighyro visehro lohai

(u. si. r. mala)

The one who possesses many virtues like forbearance, modesty, etc, and has knowledge of grammar, etc, but is a perverse discourser (wrong-interpreter) he is worth discarding. For instance, a snake though possessing costliest jewel, yet it is only a source of trouble in the world. (5) He must not have any desire of accomplishing the temporal acts like earning livelihood etc., by means of giving discourses on Shastras; for, if he has expectation then he cannot preach (the truth) correctly; he simply makes it a source of accomplishing his objective by giving lectures according to the desire of some listeners. Moreover, the preacher's rank is higher than that of listeners; but, if the preacher be greedy, then the preacher will himself become inferior and the listeners will become superior. (6) He should not have intense anger and pride, because the highly- passionate (angry & haughty) person will be criticized, the listeners will be fearful of him, then how would they be benefitted by him? (7) He should himself raise different questions and provide answers or if other people raise questions many times in different ways, then through soft (sweet) words he should clarify in such a way that their doubt is removed. In case he himself does not have the capacity to answer rightly then he should say that he himself lacks knowledge of it; for, if this be not so, the doubt of the listeners will not be removed. How will then there be good of them? And the glorification of Jaina-faith will also not be possible. (8) He should not indulge in any immoral and publicly censurable activities, for he would become a place of laughter due to indulgence in publicly censurable deeds; who would then trust his words? He will bring bad name to Jaina faith. (9) He should not be of low caste, not be a crippled fellow, not have hoarse voice, be of sweet tongue, should be influential so that he may be acceptable to the people, for, if it be not so then the orator's greatness will not be reflected in him. The above qualities are essential in the discourser. The same is stated in Atmanushasana:-

"Pragya praptsmastshasthridya prvyaktloksthiti

Prastash pratibhaper preshmvan pragaiv drishtoter

Praya prshanseh prabhu permanoharee pranindya

Booyaduthrmkatha ganree gunree gunrnidhi prspashtmishtaksher"

The one who is brilliant, has grasped the gist of all Shastras, is graceful in public life, desire-free, lustrous, dispassionate and one who knows the answer even before the question is raised, should have great forbearance for facing several questions, be influential, could win the hearts of others because of being free from the criticism of others as well as of his own by others, be store of virtues and whose words are clear and sweet - such a leader of the congregation should deliver the discourses.

Further, the special characteristic of a discourser is such that if he knows grammar, logic, etc, and possesses deep knowledge of voluminous Jaina Shastras then his oration will be more glorious. Moreover, in spite of all these qualities, if he has not acquired self-realization through spiritual taste, then he is not likely to know the spirit (essence) of Jina Dharma (Omniscients' religion), he is a discourser merely traditionally. How can he explain the characteristic of the true Jina Dharma which is full of spiritual taste? Therefore, if he be an enlightened self - Atma-Jnani then only he is a true preacher. In Pravachansara also it is stated that Agama-Jnana (knowledge of scripture), Tattvartha-Sharaddhana (faith in Jiva-AJiva, etc, essential principles), Sanyama Bhava (continence) - these three if are devoid of self-knowledge (Atma-Jnana), they are ineffective. Further in Doha-Pahuda it is stated that :-

"Pandiya pandiya pandiya kanr chorhi vi tus kandiya

Pya atham tutheesi parmath nr janryi moodhosi"

"Oh Pandey! Oh Pandey! Oh Pandey! You are leaving the grain thrashing the husk only. You are satisfied in words and their literal meanings, but do not know the reality, therefore, you are assuredly a fool".

Moreover, in fourteen types of learning's, the metaphysics (spiritual science) is described as to be the supreme of all. Therefore, the discourser who is fond of the taste of spiritual science should be known as the discourser of the mystery of Jina-Dharma. Further, the discoursers who possess extra-ordinary intellectual power and are possessed of clairvoyance, telepathy, omniscience are to be known as the great preachers. Such should be known the distinctive traits of the discoursers.

So, if one gets the association of a discourser possessing these distinctive traits, it is highly beneficial and if not obtained then one ought to listen the Shastras from the mouth of those discoursers only who possess qualities of right belief, etc. It is desirable to listen to the Shastras from the mouth of Munis (monks) and Shravakas (house-holders) possessing such characteristics and it is not worth listening the Shastras customarily or with the greed of listening the Shastras from the mouth of sinful persons, who are not possessed of the right-belief, etc. traits. Also it is said that:-

"Tn jinr anr prainr ya dhamo soyv suguru pasmi

Ah uchiyo seddhao, tssuv aisas kehgao // 23 (a.si.r.)"

The one who is attentive in obeying the omniscients commandments, it is worth-while for him to listen to the sermons from (the mouth of) a Nirgrantha (naked without possessions) true preceptor monk or should listen to religious discourses from the proper true believer Shravaka (householder) who interprets the sermons of the true preceptor only.

Only such discourser, who preaches with religious attitude, can do good of the self and of other Jivas (capable souls) also, and one who preaches with passion attitude, harms himself as well as other Jivas.

Characteristics of Listeners

Now the characteristics of a listener are being described. He whose future seems to be bright, thinks "Who am I? What is my inherent nature? How is this all happening to me? What will be the fruit of the thoughts and feelings arising in me? Jiva (the self) is suffering from miseries, so what is the mean of ending the miseries? I have to find out the solution of all these questions and should do that which is beneficial to me"- with such thoughts he has become active. Believing that this object can be achieved by listening to Shastras listens to Shastras enthusiastically, asks whatever is to be asked, ponders repeatedly in his inner self over the meaning explained by the preceptors and after determining the true meaning by his own thoughts makes efforts to achieve the desirable such is the differentia of a new listener.

Further, those who are the firm believers of Jina-Dharma and whose intellect has been sharpened by listening to different Shastras and having known thoroughly well the differentia of Vyavahar (conventional) and Nishchay (realistic) stand points, etc, whatever sermon they listen to grasp it correctly by knowing what it really means; and whenever a question arises they most humbly raise the question or by mutual discussion on different questions and answers take decision about the things, keep deeply engrossed in the study of scripture, have discarded censurable acts with religious attitude. - Such ought to be the listeners of Shastras.

Special Characteristics of the Listeners (of Jaina-Shastras)

If a listener possesses some knowledge of grammar, logic and of voluminous Jaina Shastras, then the listener is praiseworthy. And even if there be such a listener but be devoid of Atma-Jnana (self-knowledge) he can not understand the gist of the sermons. Therefore, the one who has tasted (the blissful nature of) the self-soul through self- realisation, he is the real listener of the mystery of Jina- Dharma. Further, the one who possesses extra ordinary intellectual power or the clairvoyance, telepathy knowledge, then he is to be known as an excellent listener. Such are the special qualities of the listeners. Such should be the listeners of the Jina-Shatras.

Moreover, those who listen to Shastras believing that listening to Shastras will be beneficial to them but due to weakness of knowledge do not understand much, to them Punya- Bandha (bondage of auspicious karmas) occurs, but the specific purpose can not be achieved. And those who listen to Shastras either by family tradition or customarily or incidentally or simply listen but do not retain any thing, so according to their thoughts and feelings, sometimes Punya- Bandha (inauspicious bondage) or sometimes Papa Bandha (inauspicious bondage) is caused to them. And those who listen to Shastras with pride or jealousy or whose intention is only of arguing and those who listen to Shastras simply for being called the great person or for the sake of fulfilling some greed, etc. or those who listen to Shastras but do not like it - to such listeners the Papa- Bandha alone is caused. Such are the various traits of listeners. Similarly. it should be inferred about the persons indulging in learning, teaching activities, etc.

Thus the characteristics of discoursers and listeners of the Shastras have-been described. Hence, the right Shastra, should be read and listened to by becoming a right discourser and a right listener.

Meaningfullness of Moksha Marg Prakasha Shastra

Now, starts the composition of the Shastra, named Moksha Marg Prakashak. Its meaningfulness is being discussed.

In this world-forest all Jivas (mundane beings) are suffering from different kinds of miseries caused due to karmic bondage and darkness of delusion is pervading every- where because of which the Jivas are not able to find the path of liberation, rather continue suffering from the miseries torment.

As an instrumental cause of benefaction of all such Jivas dawned the sun in the form of Tirthankar Kewali Bhagawan (omniscient Lord) and through the rays of his Divya- Dhwani (divine speech) the path of liberation got illuminated. As the sun has no intention to illuminate the path but automatically its rays are spread out and the path - gets illuminated. Similarly, the Kewali (Omniscient Lord;) is devoid of attachment, so He has no intention to show the path of liberation, but automatically due to rise of Aghati- Karmas (non-obscuring karmas) the matter particles of his body turn into Divya-Dhwani (divine speech) through which the path of liberation is illuminated.

Further, the Ganadhara Devas thought that after the setting of the omniscient-sun how could Jivas obtain the liberation- path (Moksha Marg) and without treading on liberation-path, the Jivas will continue suffering from miseries; this- compassionate feeling encouraged them to compose the Shastras in the forms of Anga-Prakeernaka etc. These served as great lamps, which spread the light.

Further, as the transition of lamps continues by lighting the lamp from the (other) lamp, similarly some Acharyas. (Chief saints) composed other Shastras from those Shastras. Thus through the creation of Shastras the tradition of Shastras continues. This Shastra is also being composed on the basis of previous Shastras.

Further, as the sun and all lamps illuminate the path in the same manner, similarly, Divya-Dhwani and all Shastras illuminate the liberation-path (Moksha-Marg) in the same way. So, this Shastra too illuminates the liberation-path. And as even on illuminating the path, the persons, who are either without eyes or have diseased eyes, are not able to see the path but the lamp has not lost the power of illuminating the path, similarly, on illuminating (the liberation-path) the Jivas who are either without mind (irrational beings) or are over-powered by delusion, etc, are not able to see the path of liberation, thereby it can not be said that the Shastra has lost the power of illuminating the liberation-path. In this way, the meaningful name of Moksha Marga Prakashak Shastra be known.

Question: There already existed Shastras illuminating liberation-path, why then you are composing this new Shastra ?

Answer: As the illumination of big lamps is possible by means of much quantity of oil, etc. but those who do not have much quantity of oil, for them if a small lamp is lighted then they, by maintaining its means, can do their work in its illumination. Similarly, understanding of big Shastras is possible through the means of vast knowledge, etc. but those who do not have vast knowledge, for them if a small Shastra (treatise) is composed, then by means of it, they may achieve their objective. This is the aim of composing this small and easy Shastra.

Further, this Shastra is being composed neither for self- exaltation under passion nor for fulfilling some greed, or for earning name and fame or for establishing my own tradition. Those who do not possess the knowledge of grammar, logic, Naya-Pramana and distinctive meaning of the words, due to which they cannot study big Shastras and even if they study some small Shastras then they can not comprehend the true meaning, as such in the present time most of the Jivas have feeble knowledge; for their benefaction, this Shastra is being composed with pious instinct in the spoken language.

Further, as if a Chintamani - a miraculous & precious diamond, is offered to an extremely pauper for looking at it but he refuses to even look at it and as if a cup of nectar is offered to a leper for drinking, but he refuses to drink it, similarly if a mundane miserable Jiva gets an opportunity to listen to an easy discourse on path of liberation but he refuses to pay attention to it, then it is not possible for us to describe the glory of his misfortune. When we ponder over his future a compassionate feeling arises in us. Also it is said that:-

"Saheenrai gurujogai jainr sunrantih dhmvynryi

Tai dhithduth chit ah suhdha bhavbhey vihnra

93 (u. si. r.)

The Jivas who even on getting the company of self-dependent discourser Guru (preceptor) do not listen to religious sermons, are haughty and possess cruel heart or they are devoid of fear of transmigration from which great personages like Tirthankaras, etc, were afraid; they seem to be very brave warriors.

In Pravachanasara also there is a chapter on Moksha Marge wherein the knowledge of scripture has been advocated as worth adopting (Upadeya) firstly. So, the prime duty of this Jiva is to attain knowledge of scripture. By its attainment the true belief of Tattvas (Jiva, Ajiva etc, realities) gets evolved and on attainment of right belief of Tattvas continence-disposition (Sanyama-Bhava) gets evolved. And on the basis of this knowledge of scriptures even self- realization materializes; then on its own, the attainment of liberation takes place.

Further there are various components of religion; in them, excepting Dhyana (meditation) there is no other components of religion higher than study of scriptures. Therefore, one should study scriptures by making all possible efforts.

Further, reading, listening and pondering over this Shastra is very easy, even knowledge of grammar, etc. is not necessary. Therefore, all should essentially study this book. The readers are bound to achieve spiritual welfare.

Thus ends the 1st Chapter dealing with introductory part of Shri Moksha Marg Prakashak Shastra.

CHAPTER 2

NATURE OF MUNDANE EXISTENCE

Doha: Mithyabhav abhavtay, jo prgatai nijbhav

So Jeywant rho sada, yih hee moksh upav

Let the intrinsic nature of self (soul) remain victorious always which gets manifested due to termination of false belief, etc. This alone is the means of Liberation.

Now, in this Shastra light is thrown on the path of liberation. Liberation is the `Release from bondage'. This soul is having bondage of Karmas (Subtle matter particles or atoms of Karman-Vargana, which are characterized with bonding power with soul.) and due to that bondage the soul is suffering from miseries. Although Jiva is continuously trying also to ward off the misery but without attaining the right means misery does not end and misery is also unbearable; therefore, this Jiva is becoming restless.

Thus the root cause of all miseries to this Jiva is the karmic bondage. Its destruction (separation) is Emancipation (liberation) and same is the supreme welfare and the prime duty is to make true effort for the same; therefore, all preaching is for the same.

Just as a physician first tells the patient about the diagnosis of disease as to how he got diseased, thereafter he tells him about the different conditions resulting from the disease. Thereby the patient infers that he assuredly has this disease. Then the physician further tells him about the means of curing the disease in various ways and makes him believe about the appropriateness of the treatment. Giving such advice is the duty of physician. And if that patient adopts that means then he can enjoy his natural state after freeing himself from the disease. This is the duty of the patient.

Similarly, here the Jiva (mundane being) having karmic bondage is first being told the reason for the karmic bondage as to how he got entangled with the Karmas. Then he is told about the various conditions, which he undergoes. Thereby the Jiva concludes that he assuredly has such karmic bondage and then he is further told in various ways about the means of release from that karmic bondage and the physician makes him believe about the efficacy of the means. So much is the sermon of the scriptures. If this Jiva makes efforts accordingly then by freeing himself from karmic bondage he can enjoy his natural bliss. This is the duty of Jiva.

Diagnosis of Karmic Bondage

Now the diagnosis of karmic bondage is described. Due to karmic bondage transmigration of soul in various alien dispositions is found. One fixed state is not possible. Therefore, the state with karmic bondage is called `Mundane- existence (Sansara). In this mundane-existence there are infinite times infinite Jiva Dravyas (Soul-substances); they all are having karmic-bondage from eternity. It is not so that earlier the soul (Jiva) was separate and the karmic matter was separate and later on these got intermingled. How is it then? As in the Merugiri (Meru mountain), naturally existing molecules, there are infinite atoms existing from eternity in a single-bonded form. From them many atoms get separated, many new atoms get united and thus their union and separation continues. Similarly, in this universe the one soul substance and infinite matter-particles (atoms) in the form of Karmas are found inbred form since eternity; afterwards many get separated, many get united and thus their union and separation continues.

Establishing Eternity of Karmic Bondage

Here arises the question as to how Karmas are eternal because matter-particles (atoms) turn into karmic matter owing to the instrumental cause (Nimitta) of attachment (Raag) etc.?

Answer: Attributing instrumentality is possible only when there is a new modification; there is no role of Nimitta in beginningless state. As the bondage of fresh matter-particles (atoms) occurs only due to (difference in) the degrees of smoothness- roughness. But in the molecules of Mountain Merugiri, etc, the bondage of matter-particles (atoms) is from beginningless time. So what is the purpose (function) of Nimitta there? Similarly, changing of fresh matter-particles (atoms) into karmic matter results only due to attachment etc, (impure) dispositions of the soul. But the matter particles which are (already existing) in the form of karmic matter from beginningless time, what is the purpose (function) of Nimitta there? Moreover, if in the beginningless state also Nimitta is accepted then `beginninglessness' is not established. Hence, the bondage of karmic matter is to be accepted from beginningless time. In Tattava-Pradeepika commentary of Prauachansara Shastra, there is a Samanya Jneyaadhikar; therein it is stated that `The associating (instrumental) cause of attachment (Raag) etc, is karmic matter (Dravya- Karma) and the associating cause of karmic matter is attachment (Raag) etc. There, a question is raised that in believing so the inter-dependence-fault (Itaretarashraya Dosha) arises, i.e., that depends on it and it depends on that; there is no stoppage anywhere. There the following reply is given:-

"Neivam anadi prsidh drvyakrm smbandhsya tetr haitutvainopadanat"

Meaning: In this way there is no fault of interdependence because the association of karmic matter is axiomatic from beginningless time, there it has been accepted as an instrumental cause.

This is what is stated in scripture and logically also this alone is possible that if without the instrumental cause of Karmas abinitio Jiva gets entangled in attachment, etc. then attachment etc. would become the nature of Jiva, because that which is found without any other associating cause, same is called the nature (Swabhava). Hence, the association with the karmic matter is established from eternity.

Here again the question arises: `When the two substances are distinctly separate, how could such relationship between them be possible from eternity?'

Explanation: As from the origin itself, the bondage of water and milk, gold and stone, husk and seed and oil and sesame is found, these are not intermingled newly. Similarly, the bondage of soul and karmic matter be known from begnningless time. They are not intermingled newly. As from beginningless time many substances are quite separate and in the same way many substances are in bolded form (intermingled state); thus in the possibility of being so, there appears to be no contradiction.

Question: Asserting the state of bondage or association is possible then only when the (two distinct): things are firstly separate and then get intermingled. How is here the bondage of soul and karmic matter asserted to be existing from beginningless time?

Answer: These were in intermingled state from eternity but later on got separated then it was known that they were separate, so got separated. Therefore, formerly also they were separate; thus by inference as well as by omniscience these clearly appear separate. On account of this, their separateness exits in spite of their being in bonded state. And from that separateness point of view only their bondage or association is asserted because in intermingled state of different substances, irrespective of their intermingling afresh or already being in intermingled state, asserting in this way only is possible. Thus, the bondage of this soul and Karmas is from beginningless time.

Distinctiveness of Soul and Karmas

Jiva-Dravya (soul substance) possesses sentience attribute (Chetana Guna) as its distinctive characteristic in the form of knowing and seeing and it being imperceptible by senses has immaterial form, a substance having innumerable spatial units (Pradeshas) with the power of contraction-expansion. And the Karma is an insentient matter devoid of sentience attribute and has material form, is a mass of infinite matter-articles (atoms), hence it is not a single substance. Thus are these Jivas (souls) and Karmas (karmic matter) having relationship since eternity. Nevertheless, none of the space-points of Jiva changes into karmic matter form and none of the atoms of karmic matter change into Jiva form, both, by retaining their own distinctive characteristics, exist distinctly separate. For example, if there be a compound molecule of gold and silver, even then the gold by retaining its yellowness, etc. attributes remains distinctly different and silver by retaining its whiteness, etc, attributes remains distinctly different. Similarly, the soul and Karmas should be known as distinct and separate.

Question: The matter to matter bondage is possible but how can the bondage of matter (material particles) with the immaterial soul substance be possible?

Answer: As the bondage of subtle matter particles (atoms) which are not perceptible to senses and the gross matter- particles (molecules) which are perceptible to senses is accepted, similarly the bondage of immaterial soul which is not perceptible to senses and material Karmas worthy of being perceptible to senses should be accepted. Moreover, in this process of bondage none acts as the doer of other; so long as the bondage continues till then these remain united, do not get separated and the relationship of cause and effect continues in them. This much alone be known as the bondage here. So, there is no contradiction in being this type of bondage between the material Karmas and the immaterial soul.

Thus as is explained the eternal karmic bondage to one Jiva, similarly it should be understood about each of the infinite Jivas (souls).

Obscuring (Ghati) & Non-obscuring (Aghati) Karmas and their Function

Further those Karmas are of eight types classified into Jnanavaranr, etc. Owing to the instrumental cause of four Ghati Karmas, the intrinsic nature of soul gets obscured. Owing to the instrumentality of Jnanavarana (knowledge obscuring) -Darshanavarana (perception obscuring) type of Karmas, the knowledge and perception nature of soul does not get manifested; only according to the Kshayopashama (destruction cum subsidence) state of these Karmas, the knowledge and perception remain partially manifested. And owing to the instrumentality of Mohaniya (deluding) Karma, the dispositions which are not the true nature of the Jiva (soul), such as misbelieve, anger, pride, deceit, greed, etc., passions get manifested. And owing to the instrumentality of Antaraya (obstructive) Karma, the nature of the soul, Virya (spiritual power) of the order of accepting asceticism does not get manifested; according to its Kshayopashama only partial spiritual power (Virya) remains manifested.

Thus owing to the instrumentality of Ghati Karmas, the intrinsic nature of the soul is being obscured from eternity. It is not so that originally the soul was intrinsically in pure state and afterwards became impure due to the instrumentality of Karmas, resulting in the destruction of pure nature.

Question: Destruction is the name of annihilation, so, that which existed earlier, could be stated to have been annihilated. Here, when there is no existence of intrinsic nature, what has been then destroyed?

Answer: The soul possesses eternally such an intrinsic power that if the instrumental cause of Karmas be not there then the Jiva (soul) would be found with the manifestation of omniscience, etc., form of his intrinsic nature but since eternity the bondage of Karmas is found, therefore, the manifestation of that capacity has never been there. Hence, from inherent capacity point of view, the intrinsic nature does exist; only from the standpoint of not letting it to manifest, it is said to have been destroyed.

And there are four kinds of Aghati Karmas owing to the instrumental cause of which the soul comes in contact with external things. There, due to Vedniya Karma (feeling producing Karma) various other (non-self) things acting as instrumental cause of happiness and misery get associated either in the body or outside the body; due to Ayu (life) Karma, the bondage with the present body does not get released till the expiry of its duration; due to Nama-Karma (physique making Karma) the Gati (state of embodied form of existence), Jati (the class of beings), the body, etc. are produced and due to Gotra-Karma (status determining Karma) one attains high or low status.

Thus by Aghati Karmas the external things get assembled. In their presence, due to the association of the rise of Moha (deluding Karma), Jiva becomes happy and miserable. And due to bondage with the body, etc., the immaterial intrinsic characteristic, etc., of the soul do not function as per their nature. For example, if someone catches the body then the soul also gets caught. Moreover, so long as the rise of Karmas continues, till then the association of external things remains as it is; does not become otherwise. Such should be known the instrumentality of these Aghati Karmas.

Destruction of Jiva's Natural Functioning and

Assembling of External Things by Strengthless Material Karma

Question: Karmas are inanimate and are not strong; how is then the destruction of Jiva's natural functioning and assembling of external things possible through them?

Answer: If karma by acting itself as a doer destroys the nature of the soul and causes association of external things effortful, then karma should possess sentience and strength. But it is not so; just cause and effect relationship (Nimitta-Naimittika Sambandha) (between them) is a natural occurrence. When the operative stage of those Karmas arises, at that time the soul of its own does not function in his natural state, rather functions alienly and the other things too are found functioning in a related manner.

For Example: Mohandhool (an enchanting type of dust) is found lying on the head of some person due to which that person has become mad; there that Mohandhool was neither having knowledge nor strength but madness appears to have been caused by that Mohandhool only. There the Mohandhool is only a Nimitta and the person of his own becomes mad. Such only exists Nimitta-Naimittika (cause and effect) relation-ship.

Further, just as at the time of sunrise Chakwa-Chakwi (the male & female birds of duck family) meet together, (but) there in the night nobody has separated them forcedly out of jealousy and in the day time nobody has brought them together out of compassion; rather they meet on their own due to Nimitta of sun-rise. Such only is the functioning of Nimitta-Naimittika. In the same way the Nimitta-Naimittika functioning of Karmas should be known. Such is the state of soul owing to the rise of Karmas.

Process of New Bondage

`How is new bondage caused' is being clarified. The portion of light of the sun which is not perceptible due to the layers of clouds, that much is absent (unmanifested) in that time. And owing to the rarefaction of the layers of clouds, the light which is manifesting, is the part of sun's nature, is not produced by clouds. Similarly, Jnan (knowledge), Darshan (perception) and Virya (power) is the nature of soul; the portion of it which owing to the instrumentality of Jnanavarana, Darshanavarana and Antaraya Karmas is not manifesting, that much is absent (unmanifested) in that time. And owing to the Kshayopashams (destruction cum subsidence) state of those Karmas that part of Jnan, Darshan, Virya which is manifesting, all that is the part of soul's nature and is not a contrary (alien) disposition produced by Karmas. So, right from eternity, such a manifested portion of soul's intrinsic nature never comes to an end. Only through this (inherent faculty) the consciousness of the soul is ascertained that the substance possessing the power of knowing and seeing is the soul only.

And the bondage of new Karmas does not take place due to this nature (of soul); for, if the soul's nature itself be the cause of bondage, how could then the release from bondage be possible? Moreover, owing to the rise of those Karmas, the part of Jnan, Darshan, Virya attributes which is not manifesting, that also is not the cause of bondage, for that which itself is not existing how can it be the cause for others (bondage)? Therefore, the dispositions produced due to Nimitta of Jnanavarana, Darshanavarana and Antaraya-Karmas are not the cause of new bondage of Karmas.

Further, owing to the rise of Mohaniya Karma, the perverse belief in the form of untrue faith and passions, anger, pride, deceit, greed, etc, are evolved in the soul. All those dispositions are although found existing in the state of soul, are not separate from soul, Jiva himself is the doer of them, those are assuredly the functional deeds of Jiva, nevertheless, their manifestation is only due to Nimitta of Moha- Karma. These (alien dispositions) come to an end on elimination of instrumentality of karma. Therefore, these are not Jiva's own nature but are the contrary dispositions. And due to those (alien) disposition new bondage of Karmas takes place; hence the dispositions manifesting due to rise of Moha-Karma are the cause of karmic bondage.

And owing to rise of Aghati Karmas, external things are met with; among them the physique, etc., get bonded in one (intermingled) form with Jiva-Pradeshas (spatial units of soul) by occupying the same one region (as that of the soul); and wealth, family etc., are totally separate from soul, therefore, all those are not the cause of bondage; for, the other (non-self) substances do not cause bondage, but in those objects the soul develops the feeling of mineness and perverse belief, etc. This alone is to be known as the cause of bondage.

Yoga (Vibratory Activity) the Cause of Prakriti Bandh (Type-Bondage) and Pradesh Bandh (Space - Bondage)

Further, it should be known that owing to rise of Nama-Karma (physique-making Karma), body, organ of speech and mind are created; due to Nimitta (instrumentality) of their movement, the space-points (Pradeshas) of soul vibrate and by virtue of it soul attains the power of getting into one bonded form with the species of karmic matter. This is termed as yoga (vibratory activity). Due to its Nimitta at each moment, the inflow of infinite atoms transformable into karmic form, takes place. If Yoga is feeble then inflow of atoms is less and if Yoga is intense then inflow of atoms is more. Further, the atoms of matter that are absorbed in one Samaya (an unit of time) get divided into Jnanavarana, etc., main- types and their subtypes (species) of Karmas as are stated in scripture. According to that division atoms get transformed into those types (species) of Karmas of their own.

Further, Yoga is of two types: Auspicious Activity (Shubha Yoga) and Inauspicious Activity (Ashubha Yoga). Inclination through mind, speech and body in pious acts is called Shubha-Yoga and inclination in impious acts is called Ashubha Yoga. Whether there be Shubha Yoga or Ashubha Yoga, without attaining right belief (Samyaktva) bondage of all sorts of species of Ghati Karmas continues incessantly. Even for a single moment bondage of any species of Karmas does not stop. However, the specific point is that in the pair of Hasya-Shoka (laughter and lamentation), Rati-Arati (liking and disliking) and three types of sex-passions of Mohaniya (deluding) Karma in one time only in each group gets bonded.

Further, in the species of Aghati Karmas, during Shubha Yoga, Sata Vedniya (pleasure producing Karma) etc., auspicious species of Karmas, get bonded and during Ashubha Yoga Asata Vedniya (pain producing Karmas) etc., inauspicious species of Karmas get bonded and during Mishra Yoga (mixed auspicious- inauspicious activity) some auspicious and some inauspicious species of Aghati Karmas get bonded.

Thus, the inflow of Karmas takes place due to instrumentality of Yoga (Vibratory activity). Hence, Yoga is Asrava (influx). And the (quantity of) atoms of karmic matter so attracted through that Yoga is called Pradesha; thus, the atoms so bonded get divided into main types and sub-types of Karmas, therefore it should be known that space-bondage and type-bondage are caused by Yoga.

Duration & Fruition Bondage caused by Passions

Further, wrong belief (mithyatv) and anger, etc., dispositions are evolved due to the rise of Moha (deluding karma); all these (dispositions) are collectively termed as Kasha (passions). Due to that (passion) the duration bondage (sthiti-Bandh) of those karmic species takes place. Out of the total duration so bonded, leaving aside the Abadhakal (the period of Karmas lying bonded in inoperative state), afterwards, till the bonded duration ends, every moment the rise (Udaya) of that Prakriti (particular species of Karma) continues. Excepting the Ayu Karma of celestial beings, human beings and subhuman beings (animals, etc.), all the other species of Ghatia and Aghatia Karmas get bonded with more duration in the state of intense passion. And these three types of Ayu Karmas get bonded with more duration in the state of feeble passion and with less duration in the state of intense passion. And these three types of Ayu Karmas get bonded with more duration in the state of feeble passion and with less duration in the state of intense passion.

And the passion (kashaya) is also the instrumental cause for the fruition power in those species of Karmas. At the time of their rise, the Karmic-species produce more or less effect according to their fruition bondage. In all the species of Ghati Karmas, and in the inauspicious (Papa) species of Aghati Karmas the fruition bondage is caused more in the state of high-passion and in the auspicious species (of Aghati Karmas) intense fruition bondage takes place in the state of low-passion and less fruition bondage in the state of high-passion.

In this way, duration and fruition bondage is governed by passions. Therefore, it should be known that passions are instrumental cause of duration bondage and fruition bondage.

As, even if wine is more in quantity and it has less intoxicating power for lesser period then that wine is of poor quality and even if wine is less in quantity and it has more intoxicating power for larger period then that wine is of strong quality; similarly, even if the atoms of species of Karmas are more in quantity and those have less fruition power for lesser period then those species of Karmas are less effcetive; and even if the atoms of species of Karmas are less in quantity and those have more fruition power for longer period then those species of Karmas are more effective.

Hence, the type-bondage and space-bondage resulting from Yogas are not strong. Only duration bondage and fruition bondage caused by passions are strong. Therefore, passions should be known as the prime cause of bondage. Those who do not want to get bound, should not indulge in passions.

Transformation of Insentient Matter-particles

(Atoms) into Appropriate Species of Karmas

Now, here some raises a question that the matter-particles are inanimate and are devoid of knowledge; how do they then undergo transformation into appropriate species of Karmas?

Answer: As on getting hungry, the mass of matter-particles of food swallowed through mouth gets transformed into bodily constitutes like blood, flesh, semen, etc., and the atoms (particles) of that food (morsel) get appropriately distributed in the form of some bodily constituents in a lesser measure and in the form of some bodily constituents in a greater measure. And in them, many atoms remain bonded for quite long duration and many for a short duration. Further, in those atoms many (atoms) possess greater power of producing their effect and many have less power. In this process none of the mass of matter-particles of food know that it should get transformed in this particular way. Moreover, there is no one to motivate them in this transformation; such type of Nimitta-Naimittika (cause and effect) relationship is existing and owing to which such transformation takes place.

Similarly, on the rise of passions the mass of matter in Karma-varganas (karmic matter) so absorbed through the channel of Yoga gets transformed into Jnanavarana, etc., type of Karmas (species) and the atoms of those Karma-varganas (Karmic-matter) get appropriately distributed into some types of Karmas (species) having less atoms and into some types of Karmas (species) having more atoms. And in them many atoms (of some species) remain in bonded state for a longer period and many for a shorter period. And in those atoms some (atoms) possess greater potency of producing their effect and some (atoms) possess lesser potency. In this process, none of the mass of matter-particles of Karma-Varganas knows that it should get transformed in this particular way. And there is no one to motivate them in this transformation; such type of Nimitta-Naimittika (cause and effect) relationship is existing and owing to which such transformation takes place.

Like this, many Nimitta-Naimittika relations are taking place in this universe. As owing to Nimitta of Mantras (incantations) water, etc., attains the potency of curing disease and pebbles, etc, attain the potency of stopping snakes. Similarly, owing to Nimitta of Jiva-Bhavas (dispositions of the soul) the Pudgala, i.e., the matter- particles (atoms) attain the potency of Jnanavarana, etc., types of Karmas. Here if Karmas produce the effect after deliberation effortful then it ought to possess knowledge, but on meeting with an appropriate Nimitta the corresponding transformation takes place automatically, and so there is no need of knowledge.

Such is the set process of new bondage.

State of Existence of Bonded Karmas

Now, the atoms which have transformed into Karmas form remain in bonded form intermingled with space-points of Jiva till they do not acquire the operative state. There, owing to Nimitta of dispositions of soul (Jiva-Bhavas) the condition of many species of Karmas also gets changed. The atoms of many different types of species of Karmas get transformed into atoms of other types of species of Karmas. And many species (of Karmas) which were bonded for longer duration with intense fruition become scant by getting decreased and many other species (of Karmas) bonded for lesser duration with the potency of feeble fruition become more by getting increased. Thus, even the condition of atoms bonded in the past change due to Nimitta of Jiva Bhavas and if Nimitta is absent then there is no change but they remain as they were.

In this way, the bonded Karmas remain in existence.

The Ripening (Operative State) of Bonded Karmas

And when the time of rise (ripening) of species of Karmas natures then automatically according to the fruition of those species of Karmas the effect gets produced; the Karmas do not produce those effects. At the time of their ripening state, the specific effect (disposition) gets evolved; only so much is to be known the cause and effect relationship (Nimitta- Naimittika Samband). And simultaneously with their fructification the karmic form ends due to the end of fruition-power of those Karmas; these (dissociated) matter- particles get changed into other forms; this is called Sauipaka-Nirjara (Shedding-off of Karmas on their ripening in usual course of time).

In this way, the Karmas shed off every moment on rise (ripening) of the same.

After the end of karmic power, these matter-particles, irrespective of being present in the same species of molecules or getting separated from them, become ineffective. It should be known that at each moment infinite atoms (karmic matter-particles) get bonded with soul; the atoms so bonded in one moment (in one unit of time), leaving the period of Aabadha-kal (prior to ripening), continue coming serially into operative state (Udaya) in all the moments of their duration period. And the atoms so bonded in several moments which are capable of ripening together, come into Udaya state collectively. The collective fruition of all those atoms (species of Karmas) gets produced at one time accordingly to their combined fruition-power. And the atoms so bonded in several moments holding the identity as karma remain in intermingled relationship with Jiva (soul) from the time of bondage till the time of their Udaya, (rise or ripening state).

Thus should be known the bondage, the rise or ripening and the existence states of Karmas. Every moment the atoms (karmic species) equal to one Samaya-Prabaddha only get bonded and equal to one Samaya-Prabaddha only get dissociated (shed off). There the Karmas remain always in existence equal to one and a half Gunahani times Samaya-Prabaddha only. The details of all these will be written in the forthcoming chapter on Karmas.

Characteristics of Dravya-Karmas & Bhava- Karmas

Thus, Karma is a product of infinite matter-particles in atomic form; therefore its' name is Dravya- Karma (material Karma). Due to the instrumentality of rise of Moha, impure dispositions like perverse belief, anger, etc., are caused. These are the product of Jiva's own impure dispositions; therefore, its name is Bhava-Karma. Bhava-Karma is caused due to instrumentality of Dravya-Karma and Dravya-Karma's bondage is caused due to instrumentality of Bhava-Karma. Bhava-Karma from Dravya-Karma and Dravya-Karma from Bhava- Karma; thus due to mutual cause and effect relationship Jiva transmigrates in the world.

The specific point to be known is that due to bondage being intense or feeble or due to internal transformation, etc., or due to rise in different moments of Karmas bonded in one moment or due to rise in one moment of Karmas bonded in different moments, if in some particular moment the rise be intense then the passions would be intense and the resulting fresh bondage would also be intense; and if in some particular moment rise be feeble then the passions would also be feeble and the fresh bondage would also be feeble. And exactly according to those intense or feeble passions the internal transformation etc., of Karmas bonded formerly in the past moments may also take place.

In this way, the automatic process of Dravya-Karma and Bhava- Karma has been taking place continuously from eternity.

Characteristics and Tendency of Nokarmas (Quasi-Passions)

Owing to rise of Nama-Karma (physique-making Karma) body is produced. It is somewhat instrumental cause of happiness and misery similar to Dravya-Karma. Therefore, the body is called Nokarma. Here the word `No' is to be known as denoting lesser measure. The body is a mass of matter-particles (atoms) and Dravya Indriyas (sense organs), Dravya-Mana (material mind), respiration and vocal organs all these are also the parts of body; therefore, these also are to be known as mass of matter-particles (atoms).

In this way, Jiva with Dravya-Karma and body is found bonded occupying same space points ((Eka-Kshetraavagaha (Eka' means one or the same, `Kshetra' means region, `Avagah' means to occupy or occupying.) form of bond-age)). The relation of body remains with Jiva from the moment of birth till the duration of Ayu (life) Karma; and at the end of (the period of) Ayu- karma, death takes place, then the relation with that body comes to an end; body and soul get separated and either in the same very moment or in second, third, fourth moment (Samaya), Jiva acquires new body owing to the Nimitta of rise of Karmas; there also similar relation continues up to the end of one's Ayu (life Karma) and again death occurs, then relation ends with that body. Like this, leaving of former body and acquiring new body continues successively.

Further, this soul, although possesses innumerable space- points (Pradeshas) but by virtue of the quality of contraction and expansion it remains equal to the extent of the size of the body occupied; however, the specific point is this that at the time of Samudghat (emanation of soul's space-points) the Pradeshas of soul emanate even outside the body and thereafter (on end of emanation period) remain equal in size of the last body left (before emanation).

Further, the functioning of knowing activity takes place to this Jiva through the instrumentality of Dravya-lndriya and Mana, which are the parts (organs) of the body. And according to the condition of the body, Jiva experiences happiness and sorrow owing to the rise of Mohakarma. And sometimes body functions as per the will of Jiva, sometimes Jiva acts as per the condition of the body; sometimes Jiva acts in a different way according to its will and body (mass of matter-particles) functions in a different way.

Thus, the tendency of Nokarmas is to be understood.

Nitya (Eternal) Nigoda and Itara (Non-eternal)

Nigoda State of Jiva

Originally since eternity Jiva is found bonded in Nitya-Nigoda form of body. There, the Jiva occupying Nitya (eternal) Nigoda form of body dies on completion of Ayu-karma and again acquires Nitya (eternal) Nigoda form of body only and then again dies after the expiry of Ayu karma and again acquires Nitya Nigoda body only. In this way, there are infinite times infinite Jivas which are continuously dying and taking birth from eternity there only. Further, from (Nitya Nigoda) state 608 Jivas get out in six months and eight Samayas. They assume other forms of bodies after getting out from there. They continue transmigration in earth, water, fire, air and single plant-life forms of one-sensed beings, in the forms of two-sensed, three-sensed and four-sensed beings or in infernal, animal, human and celestial forms of five-sensed beings. After undergoing transmigration for a long time if Jiva again attains the Nigoda form of existence then it is termed as Itara (non-eternal) Nigoda.

And after having stayed there for long time and getting out from there, Jivas continue transmigration in other forms of existence. There, the maximum period of transmigration in earth, etc., immobile forms of beings (Sthavara Jivas) is innumerable Kalpas only and in mobile forms of two to five sensed beings (Trasa-Jivas) it is somewhat more than two thousand Sagaras. In Itara Nigoda it is two and a half Pudgal-Paravartanas (wandering in matter-cycle of time) which is infinite period. Some Jivas after getting out from Itara-Nigoda and getting Sthavara (immobile) form of existence again go back to Nigoda.

Thus, in one-sensed forms of existence the maximum period of transmigration is innumerable Pudgal-Paravartanas only and the minimum period is of one Antar-Muhurta in all states of existence.

In this way, the maximum embodied forms occupied (by this Jiva) are of one-sensed beings only and acquiring other (higher) forms of existence is just like Kaktaliya Nyaya- a flying crow catching falling down fruit by chance.

Thus, this Jiva is having the disease of karmic bondage from beginningless time. Thus ends the diagnosis of karmic bondage.

States of Jiva Caused Due to the Disease of Karmic Bondage

Now, the states of Jiva caused by instrumentality of disease of karmic bondage are being described:

Inherently the nature of this Jiva is Chaitanya (sentience); it possesses the power of cognizing general and specific nature of all existing substances. Chaitanya is the name of (soul's) that attribute in which the real nature of substances is reflected as they are. Cognition of general (common) nature (of substances) is called perception (Darshan) and cognition of specific (uncommon) nature (of substances) is called knowledge (Jnan). Due to such nature the soul always possesses the power of perceiving and knowing all substances directly and simultaneously with their all attributes and modifications of the past, present and future without any help or means; but from eternity, knowledge- obscuring and perception-obscuring Karmas are found bonded with Jiva, due to its Nimitta the manifestation of this power does not take place. Owing to Kshayopashama (destruction-cum- subsidence) of these Karmas somewhat (a little) manifestation of Mati- Jnan (sensory knowledge) and Shruta-Jnan (scriptural knowledge) is found and very rarely Avadhi- Jnan (clairvoyance) is also found; Achakshu-Darshan (non-ocular perception) is found and rarely Chakshu-Darshan (ocular perception) and Avadhi-Darshan (clairvoyant perception) are also found.

Now, the tendency of these is explained below:

Dependent Functioning of Mati-Jnan

Mati-Jnana knows with the help of Dravya-Indriyas- the bodily organs namely tongue, nose, eyes, ears, touch and Dravya- Mana- the material mind situated in heart in the shape of an eight-petal open lotus. For example, he whose eye- sight is weak though sees through his eyes only but sees only after putting on eye- glass and can not see without eye- glass. Similarly, soul's knowing power is feeble, he knows by his knowledge only but knows only with the instrumentality of dravya-Indriyas & Mana; can not know without them. And even when the eyes are alright but if some defect develops in the eye-glass then he can not see or sees unclearly or sees differently; similarly, one's Kshayopashama-Jnan is as it is but if the matter-particles (atoms) of Dravya-Indriya and Mana turn otherwise then he can not know or knows unclearly or knows differently; because, there exists cause and effect relationship between the modification of atoms of Dravya Indriya & Mana and Mati-Jnana. Therefore, according to their modifications the modification of knowledge also takes place. As for example, in childhood and oldage of human beings, Dravya-Indriyas and Mana, etc, are feeble, then knowing power is also found feeble; and further as owing to the instrumentality of cold atmosphere, etc. the particles of senses of touch etc, and mind act differently, then either nothing is known or a very little is known.

Further, Nimitta-Naimittika (cause and effect) relationship is found also in-between knowledge and external objects. For instance, if the particles (atoms) of darkness or the particles, forming cataract, etc., or the opaque particles of stone, etc., come before eyes then eyes can not see. And if a red glass comes before eyes then all appears red. If green glass comes before eyes then all appears green. Thus, erroneous knowing takes place.

Further, if telescope, eye- glass, etc., come before eyes then the things appear in magnified form. If particles of light, water, plain glass come before eyes then also things appear as they are. Similarly, one should know about other senses and mind also appropriately. Owing to the use of incantation, etc. or owing to the drunkenness, etc. or owing to the Nimitta of ghost, etc. either no knowing or a very little knowing or knowing differently takes place. In this way, this knowledge is dependent on external things also.

Moreover, whatever is known through this knowledge is known unclearly; from remote position knows in one way, from vicinity knows in other way, instantly knows in a different way, if there be delay in knowing then knows differently, knows some objects with suspicion, knows some objects erroneously, knows some objects a little only - in all these ways clear knowing is not possible.

In this way, Mati Jnana (sensory knowledge) functions depending upon the medium of senses and mind. It knows through the medium of those senses only such molecules of matter which lie in the area within the reach of senses, are present in gross form and are knowable by self. Even in those molecules, the modes of touch, etc. of some molecules only are known through different-different senses in different- different moments of time. And through the mind it knows quite unclearly a little bit about the material and immaterial substances and their modifications of past, present and future knowable to oneself of the remote areas or of the nearer areas. That too, it knows only that thing which has been deduced through deductive-reasoning. And some times it knows about the non-existing things through his own conjecture. For example, as in dream or in conscious state also it contemplates about such things, forms, etc. which are perhaps found nowhere and believes them contrary to their nature. In this way, knowing takes place through mind. So the knowledge which functions through senses and mind is called Mati-Jnana (sensory knowledge).

Further, the one-sensed beings viz. earth, water, fire, air and vegetables (plants) have the knowledge of touch only; earth worm, conch, etc., two-sensed beings have the knowledge of touch and taste; ant, bug, etc. three-sensed beings have the knowledge of touch, taste and smell; large-black-bee, fly, moths, etc. four-sensed beings have the knowledge of touch, taste, smell and colour; crocodile, cow, pigeon, etc. animals (sub-human beings) and human beings, celestial beings, infernal beings - these are five-sensed beings; they have the knowledge of touch, taste, smell, colour and words (sound). In animals (Tiryanchas) many are rational, i.e., with mind and many are irrational, i.e., without mind. There, the rational beings have the knowledge arising through mind; the irrational beings do not have the same. And the human beings, celestial beings, infernal beings are only rational beings; all of them are found possessed with the knowledge arising through the medium of mind.

Thus is to be known the functioning of Mati-Jnana.

Dependent Functioning of Shrut-Jnana (Scriptural Knowledge)

Now, whatever object has been known by Mati Jnana, through its reference the knowledge by which another object is known is called Shrut-Jnana (scriptural knowledge). It is of two kinds:- 1. Aksharatmaka (lettered or verbal) and 2.Anaksharatmaka (letterless or non-verbal). For example, someone listens to or sees the word `JAR' - that knowledge (produced in the person) is Mati-Jnana (sensory knowledge) and the knowledge of the object `JAR' arising with its reference is called Shrut-Jnana (scriptural knowledge). Likewise other examples also are to be known. This is `Aksharatmaka Shrut-Jnana'. Further, knowledge of cold arising through sense of touch is Mati- Jnana, with its reference the knowledge evolved that `this is not beneficial, hence better to run away (from here)' - is Shrut-Jnana. Similarly, other examples can also be given. This is Anaksharatmaka Shrut-Jnana.

The one-sensed etc., irrational beings (Jivas without mind) possess `Anaksharatmaka-Shrut-Jnana' only and rational beings (Jivas with mind) possess both types of Shrut- Jnana. So this Shrut-Jnana is thus dependent even on Mati-Jnana- which itself is dependent in many ways and it (shrut-Jnana) is dependent on various other factors also; hence, it is to be known as extremely dependent.

Functioning of Clairvoyance, Telepathy & Omniscience

Now, that (knowledge) by which the material objects are known distinctly and clearly according to its limitations of the extent of area (region) and time is called Avadhi Jnana (clairvoyance). It is found manifested in all celestial and infernal beings and is also found rarely in any of the rational five-second animals and human beings. This is not found in irrational beings. ((Irrational Beings-Jivas without `mind', (Asanji-Jivas)). So this knowledge is also dependent on body, etc. Pudgalas (matter-particles). The clairvoyance is of three kinds- 1. Deshaavadhi (partial clairvoyance), 2. Parmaavadhi (excellent clairvoyance) and 3. Sarvaavadhi (full clairvoyance). In these Deshaavadhi knows material objects with somewhat clarity and limitation of limited area and time, that too is found in some Jiva only.

And Parmaavadhi, Sarvaavadhi and Manah-Paryaya Jnana (telepathy) these (three types of direct) knowledge get manifested in Moksh Marg (path to liberation) only. Kewal - Jnana (omniscience) is itself the form of liberation (Moksha); hence in this beginningless mundane existence these are not found existing. Thus is found the functioning of knowledge.

Functioning of Ocular, Non-ocular, Clairvoyant and Omni-perception

Now, on getting association of objects of touch, etc. with senses and mind, the perception that occurs in the form of appearance of mere existence (of something) in the first moment just before the occurrence of sensory knowledge is called Chakshu-Darshan and Achakshu-Darshan. The perception that occurs through the eye-sense is known Chakshu-Darshan (ocular perception); it is found in the four-sensed and five-sensed beings only. And the perception that occurs through the touch, tongue, nose, ears - these four senses and mind is called Achakshu-Darshan (non-ocular perception); it is found in the one-sensed, etc. beings as per their capacities.

Now on getting association of objects of clairvoyance the perception that occurs in the form of appearance of mere existence just before the occurrence of clairvoyance- knowledge is called Avadhi-Darshan (clairvoyance-perception). This is found only in them who possess Avadhi Jnana, the clairvoyance- knowledge.

These Chakshu-Achakshu- Avadhi Darshan are to be known dependent similar to Mati-Jnana and Avadhi-Jnana. And Kewal- Darshan (omni perception) is itself the form of liberation; its existence is not found here.

Thus is found the existence (functioning) of Darshan (perception-attribute).

Functioning of Knowledge & Perception

In this way, the existence (manifestation) of Jnan and Darshan is found according to the Kshayopashama (destruction cum subsidence) of Jnana Varana (knowledge- obscuring) and Darshan-Varana (perception obscuring) Karmas. When the Kshayopashama is less, the power of Jnana and Darshan is also less and when it is more, the power (of Jnana & Darshan) is also more. Further, due to Kshayopashama the power (of knowing and perceiving) remains as such but in the process of utilization only one object is known or seen in one unit of time (Samaya) by a Jiva. The name of this activity is Upayoga (active consciousness). There, in one Samaya (in one unit of time) only one Upayoga either Jnan-Upayoga or Darshan- Upayoga is found in action to a Jiva. And even in one Upayoga only one of its kind is found functioning. For example, when Mati-Jnana is functioning, the other kinds of Jnanas are not found functioning. Even in its one kind only one object is visualized. For instance, when it knows touch then it does not know taste, etc. Moreover, in one object also it is found engaged in any one part of it only. For instance, when it knows about hot touch then it does not know about roughness, etc.

Thus, in one moment of time (in one Samaya) a Jiva knows only one knowledge or perceivable object through active knowledge or perception. And it appears to be so only. When Upayoga is busy in hearing then even the object situated very near to the eyes is not seen. In the same way other tendency is found.

Moreover, rambling of Upayoga is very fast. Due to this in some particular moment it appears that knowing and seeing of many objects takes place simultaneously, but it does not happen simultaneously, rather happens serially. Due to instinctive force their instrumentality (of knowing & seeing) continues. For example, there are two sockets in the crow's eye but the pupil is only one, it moves very swiftly owing to which it serves the purpose of both the sockets. Similarly, for this Jiva, there are several doors but Upayoga is one; it moves very swiftly due to which the instrumentality (of knowing) through all doors remains existing.

Question: Since in one moment of time only one object is known or seen, then it should be asserted that the Kshayopashama is only so much, why is it stated to be more? It is further stated that owing to the Kshayopashama such power is found existing but the power of omniscience and omniperception is also found in the soul.

Answer: As a person has power of going to many villages but someone stops him and tells visit five villages but visit only one village in one day. Now this person possesses the power of visiting several villages from substance (inherent potentiality) point of view, however, that (power) may get manifested at some other time; but it is not found manifested in the present time, because he can not visit more than five villages at present, and also the power of going to five villages exits in him at present from the manifestation power point of view, because he can go to these five villages but the instantaneous manifestation of that power is of visiting only one village in one day.

Similarly, this Jiva has the power of knowing and seeing all the substances but the Karmas obstructed it, and only so much Kshayopashama resulted (manifested) that the objects of touch sense, etc. only can be known or seen but only one object in one Samaya (moment of time) can be known or perceived. The Jiva has the power of knowing and seeing all objects from substance (inherent potentiality) point view which may get manifested at some other time but does not exist manifested at present because he cannot know or see the objects more than the objects of one's own manifested capability of knowing and seeing. And also the power of knowing and seeing the objects as per his capability in the present manifestation form exists from the modification point of view, because he can know and see those objects but the instantaneous manifested capacity is found of knowing or seeing only one object in one Samaya (unit of time).

Question: This is understood, but the Kshayopashama (of Karmas) is found (manifested) and on there being contrary instrumental cause of external sense etc. knowing and seeing (of the objects) does not materialize or materializes less or otherwise, so in such instance how can the instrumentality (Nimitta) of Karma alone be established ?

Answer: As (in the above example) the man obstructing (the going person) says- `Out of five villages go to one village in one day but go along with these servants'. There, if those servants act contrarily then going may not be possible or may be possible to some extent or in opposite direction. Similarly, the Kshayopashama of Karmas is of such type that out of so many objects only one object can be known or seen in one `Samaya', but that too on being the Nimitta (presence) of so many external objects. There, if those external objects modify contrarily then knowing and seeing may not be possible or may be possible to some extent or otherwise. All this is the peculiarity of Karmas Kshayopashama only. Hence, the Nimitta of Karmas only is to be known, for example, someone is not able to see due to the obstruction by the atoms of darkness but the owl, cat, etc. are able to see even in the presence of obstruction created by them. All this is the peculiarity of Kshayopashama only. Thus, knowing and seeing materializes in accordance with the degrees of Kshayopashama only.

In this way is found the functioning of Kshayopashama Jnana (knowledge) to this Jiva.

The clairvoyance and telepathy knowledge's found in the path of liberation are also the (types of) Kshayopashama- Jnana only. (Hence) similarly, these also know and see only one object in one Samaya (moment) and are dependent on other objects. And whatever are their details (specialties) should be known in detail.

Thus, owing to the instrumentality of the rise of Jnanavarana and Darshanavarana Karmas, most of the degrees of Jnana and Darshan are non-existent and owing to their Kshayopashama a few degrees (of Jnana & Darshan) are found existing.

Jiva's State Due to Rise of Mohaniya-Karma

Due to rise of Mohaniya-Karma the perverse-belief (mithyatv) and passionate dispositions (Kashaya Bhavas) are caused to this Jiva.

Jiva's Condition Due to the Rise of Darshan- Moha (Faith-deluding) Karma

Owing to the rise of Darshan-Moha the disposition of perverse-belief (Mithyatva-Bhava) is caused, due to which this Jiva believes the Tattvas (substance) contrary to their nature in the form of erroneous ascertainment. He does not believe as they are but believes as they are not.

"A mass of immaterial Pradeshas (spatial units), possessor of the celebrated knowledge, etc., attributes and an eternal substance is the self (soul); and the mass of material-matter substances, devoid of celebrated knowledge, etc., attributes, which are newly associated-such bodies, etc., Pudgala are the non-self (non-soul)". And in their association the Jiva assumes various types of bodily modifications like that of human beings, animals etc. In those bodily modifications the Jiva holds the feelings of I-ness (or oneness), can not discriminate between the self and non-self. Whatever (bodily form of) modification he obtains, the same modification he treats as to be the self.

Further, in that modification the knowledge, etc., are his own attributes and the attachments, etc., are the impure (alien) dispositions produced due to the instrumentality of Karmas and complexion, etc., are the attributes of the bodies, etc., Pudgalas and the various changes that take place of atomic particles and complexion, etc., in the body, etc., are the modifications of matter (Pudgalas); he identifies all these modifications as to be his own nature; the discrimination between the nature of the self and non-self can not be possible.

And in the human, etc., embodied modifications, the association of family, wealth, etc., is met with; these are clearly different from the self and they do not act or modify under one's control; even then he feels mineness in them that these are mine. They in no way become his own. He himself considers them as his own by his own belief. Further, on acquiring human, etc., embodied modifications, he sometimes believes the self-imagined false nature of the deity, etc., or of the Tattvas (substances), etc., but does not believe in their true nature as they really are.

Thus, owing to the rise of Darshan Moha (faith- deluding Karma) the disposition of perverse belief in the form of non- substantial faith is caused in this Jiva. Where its rise is found intense, a more perverse faith contrary to true faith is caused, when its rise is feeble then less perverse faith contrary to true faith is caused.

Jiva's Condition Due to the Rise of Charitra Moha

When Jiva indulges in passions due to the rise of Charitra- Moha (conduct-deluding Karma), then even knowingly and seemingly involves himself in anger, etc., believing the other objects beneficial and harmful.

Due to the rise of anger passion, believing other objects to be harmful, the Jiva wishes ill (evil) of them. When some temple, etc., inanimate objects appear to be disagreeable then he wants to damage them by way of breaking and destroying, etc., and when the foes etc., animate objects appear to be bad then he wishes evil of them by inflicting pain through killing, chaining or beating, etc. And if he himself or the other living and non-living objects get modified in some form which he does not like then he wishes ill of that modification by turning it into other form.

Thus the desire of wishing ill of others is caused due to (the rise of) anger-passion but its harm depends on destiny.

And on rise of pride-passion, believing other object to be harmful, he desires to undermine it and desires to extol himself. Due to the feeling of dislike and disrespect in excreta-dust, etc., inanimate objects, he desires these to remain inferior and self to remain superior. And by bending and keeping under his control, he wishes other people, etc., animate substances, to remain inferior and self to remain superior. And for establishing one's own superiority in the world by decorating the body and spending money and other such acts, he desires others to remain inferior and himself to become superior. And if someone performs more commendable act in comparison to his own act then he tries to prove it inferior through some means and wants to show his inferior act as superior.

Thus owing to pride-passion, the desire to establish one's own superiority arises, but achieving superiority depends on destiny.

And on rise of deceit-passion, believing other object to be beneficial, he desires to achieve it through various fraudulent ways. He indulges in various types of frauds for obtaining jewels, gold, etc., inanimate things and for acquiring women, male-female servants, etc., animate objects. For the purpose of cheating, he assumes different poses and changes the conditions of other animate and inanimate objects. Through such forms of deception he wants to accomplish his goal.

Thus owing to the deceit-passion, one commits fraud for the accomplishment of one's goal but accomplishment of cherished goal depends on destiny.

And on rise of greed-passion, believing other objects to be beneficial, he desires to obtain them. The avarice of cloths, ornaments, wealth & grains, etc., inanimate objects, is induced and avarice of wife, sons, etc. animate objects is induced. Further, believing some particular modification to be beneficial to self or to other animate-inanimate objects, he wants to change them into that form or modification.

Thus owing to greed-passion, the desire of obtaining beneficial objects is induced but obtaining beneficial objects depends on destiny.

Thus due to rise of anger, etc., passions, the soul undergoes (alien) modifications.

These passions (Kasha's) are of four kinds:

1. Anantanubandhi- (Intense type of anger, pride, deceit & greed-passions).

2. Apratyakhyanavarana-(Intense type of passions).

3. Pratyakhyanavarana- (intense type of passions).

4. Samjwalana- (mild-gleaming passion).

The passions on rise of which Samyaktva (right belief) and Swaroopacharana Charitra (self-absorption conduct) can not be evolved in the soul, are called Anantanubandhi Kasha's. Those passions, on rise of which the partial right conduct (Desha-Charitra) is not evolved, and even partial abstinence can not be observed, are called Apratyakhyanavarana Kasha's. And those passions on rise of which complete right conduct (sakal-charitra) is not evolved and complete abstinence can not be observed, are called Pratyakhyanavarana Kasha's. And those passions on rise of which transgressions continue evolving in Sakal-charitra and hence perfect conduct (Yathakhyata-charitra) can not be evolved, are called Samjwalana Kashas.

In beginningless mundane existence (of Jivas), continuous rise of all these four passions is found. There, when the passion is intense in the form of Krishna-Leshya (black thought-coloration) and when the passion is feeble in the form of Shukla-Leshya (white thought-coloration) an incessant rise of all those four passions is found existing in both the conditions. Because the divisions of Anantanubandhi, etc. passions are not from the viewpoint of their being intense or feeble but are from the viewpoint of obliterating Samyaktva (right belief), etc. On intense rise of fruition of those Karmic species, intense anger, etc (alien dispositions) are caused and on feeble rise of fruition (of these species of Karmas) feeble anger etc. are caused.

Further, on attaining the right path of liberation, the rise of last three, two and one species out of these four kinds (of conduct-deluding Karma) is found and afterwards all the four get destroyed in the end.

Further, out of anger, etc., four passions, the rise of only one passion is found in one unit of time. Also these passions have mutual cause and effect relationship. Anger turns into pride, etc., pride turns into anger, etc; that is why sometimes the difference is recognized and sometimes it is not recognized. This is to be known as the passionate form of modification.

Further, owing to the rise of Charitra-Moha only the quasi- passions (No-kasha's) are caused; there, due to rise of laughter (Hasya) passion, believing some object beneficial, one becomes cheerful and feels happy. And due to rise of `Liking' (Rati) passion, believing something good, one makes love with it & gets attached therein. And due to rise of `disliking' (Arati) passion, believing something harmful, one feels aversion & becomes desperate. And due to rise of `sorrow' (shoka) passion, believing something harmful, one feels dejected, feels sorry. And due to rise of fear (Bhaya) passion, believing some object harmful, one feels afraid of it & does not like its association. And due to rise of `disgust' (Jugupsa) passion, believing some object harmful, one hates it & wants to get rid of it.

Thus, one should know these laughter (Hasya), etc., six quasi- passions. And due to rise of sex-passions, the feeling or desire of co-habitation is caused. There, due to rise of `female' sex-passion, the desire of cohabiting with man is caused and due to rise of `male sex' passion, the desire of cohabiting with woman is caused, and due to rise of neuter sex-passion the desire of cohabiting with both man and woman is caused.

Thus, these are the nine types of NoKashayas (quasi- passions). These are not so strong as anger, etc; that is why these are termed as Ishat (quasi). Here the word 'No' is to be known synonym of Ishat. The rise of these quasi- passions is found along with the anger, etc. passions as per their rise.

In this way, due to rise of Moha (deluding karma) perverse belief and passions (alien dispositions) are caused and these (alien-dispositions) alone are the root cause of Samsara (transmigration). Because of these passions only the Jiva is unhappy at present and these only are the causes of future Karmic bondage also. The name of these very passions is also Raga (attachment)- Dwesha (aversion), Moha delusion).

There, the name of mithyatv (perverse belief) is Moha because there is absence of adversity (about the self-soul). Further the name of deceit, greed passions and laughter, liking and three kinds of sex-passions is Raga (attachment), because love (affinity) is found there with agreeable feeling And the name of anger, pride passions and disliking, sorrow, fear, disgust is `oweIsha' (aversion), because hatred (ill- will) is found there with disagreeable feeling. And in general the name of all kinds of passions and quasi-passions is Moha (delusion), because in all these passions inadvertence is found all everywhere.

Jiva's Condition Due to Rise of Antaraya-Karma

(Obstructive Karma

Further, due to rise of Antaraya-Karma whatever Jiva wishes does not happen. If he wishes to give donation he can not give, wishes to obtain a thing but cannot obtain, wishes to enjoy but cannot enjoy, wishes to enjoy again and again but can not do so, wishes to exert for manifesting his power of knowledge, etc., but can not get manifested. In this way, whatever one wishes does not happen due to the rise of Antaraya-Karma (obstructive-Karma); And due to its Kshayopashama the desired thing materializes to some extent. One's desire is great but he can donate only a little; some profit is achieved and only some power of knowledge, etc., is manifested; there too several outward instrumental causes are required.

Thus Jiva's state is caused due to rise of Ghati-Karmas.

Jiva's Condition Due to Rise of Vedniya-Karma

(Feeling-producing Karma)

Further, in `Aghati-Karmas' (non-destructive Karmas), due to rise of Vedniya-Karma (feeling-producing Karma), the causes of external happiness-unhappiness are produced in the body. Healthiness, powerfulness, etc., and hunger, thirst, disease, sorrow, pain, etc., the causes of happiness-unhappiness are developed in the body. Externally pleasant season (weather), wind, etc., favorite wife, son, etc., and friend, wealth, etc., unpleasant season (weather), wind, etc., unfavorable wife, son, etc., and foe, poverty, assassination, bondage (imprisonment) become the cause of happiness-unhappiness.

In these external causes as mentioned above, many causes are of such type due to instrumentality of which the condition of body becomes the cause of happiness-unhappiness and those very causes become the cause of happiness-unhappiness. And many causes are of such type which themselves become the causes of happiness-unhappiness. The association of such cause takes place due to rise of Veniya Karma. There, the causes of happiness are met with due to rise of Sata-Veniya (pleasant feeling-producing) Karma and the cause of misery are met with due to rise of Asata Vedniya (unpleasant feeling-producing) Karma.

Here it should be known that those causes themselves do not produce happiness or misery, (but) owing to the rise of Mohakarma (deluding Karma) the soul of his own believes & feels happiness-unhappiness. Such is the relationship between the rise of Vedniya Karma and the rise of Moha-karma. When the external cause produced by Sata Vedniya is met with, then the rise of Moha-karma of the type of believing happiness is found and when the external cause produced by Asata Vedniya is met with then the rise of Moha karma of the type of believing unhappiness is found.

And the same cause becomes the cause of happiness to someone and of unhappiness to other. For example, the type of cloth which 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 happiness-unhappiness is caused is due to Nimitta (rise) of Moha only. The disillusion monks possess many supernatural powers (Riddhis) and face afflictions (Parishahas), but the feeling of happiness-unhappiness is not caused in them. The illusion 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 highly- illusion Jiva becomes more happy- unhappy, by meeting with the same cause a less-illusion 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 prime cause and effect relationship between other (non- self) objects and the dispositions of the illusion Jiva is found, due to which the illusion 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 (of transmigratory 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 vitality's in that embodied form. And when the rise of Ayu-karma ends then death is caused by dissociation of vitality's in that embodied form.

One should know that such is the natural instrumentality of Ayu-karma; none else is the creator, destroyer or protector.

Further, as someone wears new dress (cloth), he keeps on wearing it for some period, then quits it and puts on other dress; similarly, Jiva occupies new body, he keeps on occupying that body for some period, then quits it and (again) occupies another body. Therefore, birth, etc., are from bodily association point of view.

Jiva (soul) is assuredly eternal and devoid of birth, etc., never-the less, the illusion Jiva does not think of past and future, therefore, he keeps himself continuously busy in the activities concerning to the present embodied form only, believing his own existence to be only till the duration of the present embodied form.

In this way, the duration of embodied existence due to rise of Ayu-karma is to be known.

Jiva's Condition Due to Rise of Nama-Karma

(Physique-making Karma)

Further, due to rise of Nama-karma, Jiva attains human body, etc., (different) forms of existence and accordingly he is found in that state of existence. There, the different kinds of Trasa (mobile beings), Sthavara (immobile beings) are born. And there the soul holds Jati (class) of one-sensed beings, etc. It should be known that there exists cause and effect relationship between the rise of Jati Nama-karma and Kshayopashama of Mati-Jnanauarana Karma. The soul acquires the Jati (class of embodied form) in accordance with his Kshayopashama.

And the association of bodies takes place; the atoms of body and Pradeshas (spatial units) of the soul get bonded in one form and the soul by getting contracted or expanded becomes equal to the extent of the body. And in Nokarma from of body, the appropriate positions of different limbs and sub-limbs are found proportionately. From this only the touch, taste, etc. material senses (Dravya-Indriyas) are formed and in the heart place a material mind (Dravya-Mana) of the shape of a lotus-flowered into eight petals is found. And in the same body it self particular shape etc., particular color or complexion, etc. and grossness or subtleties, etc. are produced; thus, the atoms transformed into body form undergo such type of modifications.

Further, respiration and voice are produced; they too are the mass of Pudgala (atoms) and remain in one bonded form with the body. The Pradeshas of soul are found co-extensive in the Pudgala also. There, the respiration is (nothing but) the air. As one takes the food and discharges the excreta then only he remains alive; similarly, when one inhales external air and exhales internal air, then only the life exits. Hence, respiration is the cause of life. As bones, flesh, etc. are found in the body, similarly air is also found in the body. And as one does the work by hands, etc., similarly, he does the work by air (respiration). The morsel of food which is put in the mouth is swallowed by air, the excreta, etc., is also discharged by air. Similarly, other things should be known. And the pulse, gastric disease etc. are also to be known as the parts of the body in air form.

The voice is sound. As on vibrating the string of guitar, the matter molecules (Skandhas) capable of transforming into speech species get modified into lettered or non-lettered form of sound; similarly, on vibrating the palate, lip, etc., parts (of the mouth), the Pudgal-skandhas (matter-particles) taken in during Bhasha-Paryapti (accomplishment of speech- species) get modified into lettered or non-lettered form of sound.

Further, graceful and awkward movement, etc., in embodied beings occur. Here it should be known that among the two persons chained by a common fetter, if one person wants to move and the other person also moves then movement can take place, but if one of the two remains sitting then movement can not take place and if one out of the two be strong then he might carry away the other person also. Similarly, the soul and the body form of Pudgala (matter-particles) have one common region occupying form of bondage (eka- kshetravagaha form of bondage). There, if soul desires to make movement and Pudgala (matter of body) being devoid of the power of movement do not make movement, or if Pudgala are having power (of making movement) but the soul does not have desire (to move) then movement can not occur. And if among them, the Pudgala by acquiring power, make movement then along with it the soul, even without having any desire, makes movement. Thus happens the activity of movement, etc. And this Jiva meets with external Nimitta of defamation, etc. In this way, these acts are produced. And due to these external causes in accordance with the rise of Moha, the soul becomes happy and miserable also.

Thus, due to rise of Nama-karma, various types of formations take place of their own; none else is the creator. And the Tirthankara, etc., types (species) of Nama-karma are not found here.

Jiva's Condition Due to Rise of Gotra-Karma

(Status-determining Karma)

Due to rise of Gotra-Karma, birth in high or low caste is caused; there one gets high or low status. Owing to rise of Moha, the soul becomes happy and miserable.

In this way, the state of Jiva is found due to the instrumentality of Aghati-Karmas .

In this way, in this eternal world, the states of soul are caused due to rise of Ghati and Aghati Karmas.

“Oh Bhavya Jiva! (oh capable soul!) you should think your inner heart and see whether it is so only or not. On contemplation it would appear to be so only. If it is so then do accept that you are being afflicted since eternity by transmigration form of disease. You should make efforts to destroy it. Such meditation will bring true happiness to you".

Thus ends the 2nd Chapter describing the mundane state of existence of Jivas in this Moksha Marg Prakashak named Shastra.

CHAPTER 3

EXPOSITION OF MISERIES OF

MUNDANE EXISTENCE AND BLISS OF

LIBERATION

Doha: So Nijbhav sada sukhad, apnai karo prakash

Jo Bahuvidhi bhavdukhniko karihai Sata nash

(Since) the nature of self soul is always blissful, thou ought to emit the light of self which will destroy the existence of the different the forms of miseries of mundane existence.

Many types of miseries are found in this Sansara (mundane existence); these are being narrated here, for if there be happiness in Sansara also, why should then we make effort for liberation from Sansara? Since there are several kinds of miseries in this Sansara so efforts are to be made for liberation.

As a physician, by making diagnosis of disease and describing its condition, convinces the patient about his disease and thereafter creates interest in him for its treatment; similarly, here also by making diagnosis of Sansara and describing its condition, (Acharya) convinces the mundane being of his Sansara - disease and creates interest in him for making efforts to get rid of it.

For example, the patient is suffering from the disease but does not know its root cause, does not know the right treatment and also cannot bear the pain. Then, whatever appears to be the right treatment he takes it; therefore, the misery does not come to an end, then tormented, being helpless, he bears those pains; when the physician tells him the root cause of pain, tells the nature of the pain, proves all his efforts wrong, then he gets interested in making the right effort. Similarly, the mundane being is suffering from Sansara (transmigratory existence) but does not know its root cause, does not know the right means and also cannot bear the miseries. Then, whatever appears the right effort he makes it; therefore, the misery does not come to an end, then tormented, being helpless, he bears those miseries. He is shown here the root cause of miseries; the nature of the misery is explained and all his efforts are proved to be wrong; then he gets interested in making the right efforts. For this purpose this description is being made here:

Root Cause of Miseries

(A) From Karm's Bondage Point of View

The root cause of all miseries is wrong faith, wrong knowledge and wrong conduct. The misbelief in Tattvas (realities) due to rise of Darshan-Moha (faith-deluding Karma) is wrong faith (Mithya Darshan) because of it the true-realization of the nature of substances is not possible, rather false-realization is caused. And due to the instrumentality (Nimitta) of that wrong faith only whatever knowledge of Kshayopashama form exists, it is all perverse- knowledge; owing to that, right knowledge of the nature of substances does not evolve; rather contrary knowing is caused. And the passionate dispositions caused due to the rise of Charitra Moha (conduct-deluding Karma) is Asanyama (wrong conduct) because of which the Jiva does not act in accordance with the nature of the substances, rather acts contrarily.

Thus, these false belief etc. only are the root cause of all miseries; why is it so is being explained:

Misery caused by Kshayopashama of Jnanavarana and Darshanavarana and Release from it.

Because of wrong faith etc. Jiva can not attain discriminative knowledge of self and non-self. The self is a soul (living substance) and the body is the mass of infinite matter particles (Pudgala-Parvenus); by their union human, etc. embodied forms (Paryaya) are produced, Jiva believes that Paryaya (embodied form) to be self. The nature of soul is knowledge, perception etc., through it a little knowing and seeing takes place and anger etc. dispositions are evolved owing to Karmic bondage; and touch, taste, smell, colour (complexion) is the nature of the body which is obvious and it undergoes various modifications like becoming obese, lean etc. and changing of touch (complexion) etc. - he knows all these as his own nature.

The functioning of knowledge and perception takes place through senses and mind; therefore, he believes that skin, tongue, nose, eyes, ears and mind are his organs. "I know and see through these organs"; because of this belief, the feeling of belonging's & affection is found in the senses.

Further, due to force of Moha (delusion) the desire of knowing and enjoying the objects through those senses is produced and on enjoying those objects he feels satisfied on fulfilling of that desire and feels delighted. Just as a dog masticates the bone, due to that its own blood starts coming out. By its taste it believes that this is the taste of the bones; similarly, this Jiva knows the objects due to which his knowledge gets entangled in them; taking its taste he believes that this is the taste of objects, but the taste is not in the objects. He himself created the desire, by knowing it himself, believed himself to be happy; but "I am an eternal soul characterized by knowledge (sentience)" such realization of "self being an embodiment of knowledge only" is not there. And "I saw dance, heard melody, smelt the flowers, tasted and touched the objects, knew the Shastra (scripture), I should know this" - like this he possesses the realization of knowledge mixed with the objects known; because of this the pre-dominance of objects alone is perceived. In this way, owing to Nimitta of Moha the desire of objects is found to this Jiva.

He has the desire of knowing and enjoying all the objects of past, present and future. "I should touch all, taste all, smell all, see all, hear all and know all" - so much is the desire, but power is limited to touch, taste, smell, seeing and hearing only such objects which come into contact with the senses; out of them only a few are partly known and enjoyed and a few are known partly through remembrance by mind, etc. Even this much materializes on meeting several external causes. Hence, the desire never gets fulfilled. Such desire can only be fulfilled on attainment of (Kevala Jnana) omniscience.

The desire does not get fulfilled through the senses because of the state of Kshayopashama. So, owing to Nimitta of Moha continuous desire of knowing and enjoying concerned objects through senses persists; due to which, getting perturbed, the Jiva is suffering from misery. So much is the misery that even for knowing and enjoying a single object he is not even afraid of death. As an elephant has vehement desire of embracing the artificial female elephant, the fish of tasting of meat attached with the fisherman's stick, the bee of enjoying the smell of lotus flower, the moths of seeing the color of lighted lamp and the deer of hearing the melody (of music) due to which even if instant death be sensed yet they are not afraid of it. On one hand death was sure if the objects were enjoyed and on the other hand misery of senses was felt to be greater if the objects were not enjoyed. Being afflicted from the agony of these senses, all Jivas irrationally plunge into the objects of senses just as some miserable person jumps from the top of the mountain. Jivas earn wealth by undergoing several types of pains, spend it for - obtaining the objects of senses and for the acquisition of those objects they knowingly go even to such places where death is sure to occur. They also indulge into the acts of injury, etc. and involve into passions of anger, etc.

What can they do? The pang of the senses becomes unbearable; hence no other idea comes to their mind. The Indras (celestial beings) etc. are also afflicted from this pang. They too are found very much engrossed in the objects of the senses. Just as a person afflicted from eczema rubs the affected part engrossingly; if there be no pain why would he rub; similarly, the (celestial beings) etc. afflicted from the sensual disease, indulge engrossingly in the objects of senses. If there be no pain why would they indulge in sensual objects? Such is the sensual knowledge produced by Kshayopashama of Jnanavarana-Darshanavarana Karmas. It acts as a cause of misery owing to Nimitta (association) of Mithya Darshan (wrong belief), etc. in association with desire.

Now, the means that this Jiva adopts for getting rid of miseries, is being explained: With the understanding that "My desire will be fulfilled by enjoying the objects through senses", he firstly strengthens the senses by taking different types of meals, etc. and knows thus only that if the senses are strong he will have more power of enjoying the objects. Moreover, various external causes are required there; he tries to acquire them.

Further, the senses enjoy the objects on coming in contact with them. Hence, he tries to bring about the contact of the objects with the senses through different external resources. Thus, for the sake of gathering together different types of garments, foods, flowers, temple ornaments, etc. and songs, musical instruments, etc. he undergoes severe stress and strain.

Further, so long as the object remains in contact with the senses, till then somewhat knowledge of that object continues, later on only its remembrance in the mind remains. By the lapse of time the remembrance also fades out. So, he makes effort to keep those objects under his control and frequently-frequently indulges in them. And the senses can enjoy only one object in one time, but he wants to enjoy many objects and rushes towards the other object, and leaves it also, rushes towards the other object - thus behaves ravenously.

In this way whatever means come to his mind, he adopts them but all those means are false. Because, firstly availability of the desired objects is not under one's control, it is extremely difficult, and if by chance according to the rise of Karmas the desired situation is also met with then by strengthening the senses the power of enjoying the objects does not increase; that power increases only by increasing the power of knowledge and perception but this depends on the Kshayopashama of Karmas. Someone whose body is strong he is seen possessing such power in a lesser measure; Someone whose body is lean and thin, he is found possessing such power in greater measure. Therefore, by strengthening the senses through the meals, etc. nothing is accomplished. By decrease in passions & on getting Kshayopashama of Karmas if the power of knowledge and perception increases then accordingly the power of enjoying the objects increases.

Further, he tries to gather the sensual objects, (but) it either does not remain associated for long time or mostly the company of all the desired objects is never met with. So this anxiety continues. And by keeping those objects under his control, he very frequently indulges in them, but they do not remain under his control. Those separate substances change, independently on their own, or depend on the rise of Karmas. Such bondage of Karmas takes place on the evolution of suitable auspicious disposition (pious thoughts) and later on they come to rise state which is clearly seen. Even on making several efforts, without the Nimitta of Karmas, the external objects are not met with.

Further, leaving one object he indulges in other object, thus behaves ravenously; what can be achieved from it? As a voracious person requiring a quintal food gets a particle of food; can his hunger be quenched? Similarly, can the desire of the one who is desirous of obtaining all the objects, be satisfied by obtaining only one object? Happiness is not possible without the end of desire; hence this effort is false.

Question: Many Jivas are seen becoming happy by adopting such means (efforts); how do you say it to be totally false?

Answer: The Jivas do not become happy, but fallaciously consider themselves to be happy. If they have become happy, how will there remain the desire for other objects? As on getting the disease cured, why one would like to take other medicine? Similarly, on the end of misery, why one would like to have other objects? Therefore, if by enjoying the object, the desire ends then we may treat it to be happiness. But so long as the particular objects is not enjoyed, till then its desire persists, and the moment that object is enjoyed, at the same moment the desire of enjoying the other object is seen developing; how can this be treated as happiness? For example, some voracious poor person got a particle of food and feels happiness by eating it, similarly this great greedy person got one desired object and he feels happy to obtain it, (but) in real sense there is no happiness.

Question: What is wrong if one satisfies his desire by enjoying the objects one after the other similar to the person who satisfies his hunger by eating the corn bit by bit?

Answer: This may be accepted provided those corn-bits get accumulated, but when the next bit is eaten, by then the earlier bit gets driven out, how will then the appetite be quenched ? Similarly, (if) in the knowing process the knowledge of objects gets accumulated then the desire may get fulfilled, consummated, but when he starts knowing the next object by then the knowledge of the object known earlier vanishes; how will then the desire get fulfilled? Without consummation of desire the commotion does not end and without end of commotion how can it be called happiness?

Further, the enjoyment of even one object takes place under the influence of wrong-faith etc., therefore, the bondage of Karmas being the cause of forthcoming many miseries takes place. Hence, in the present moment also it is not happiness, nor is the cause of happiness in future; so it is assuredly misery.

The same is stated in Pravachanasara as below:

Sapram badhasahim, vichinram bandhkaranmm vismam

Jam idiahin ladha tan, sokukham dukhmaiv tha

Meaning: Happiness derived through sense organs is dependent, amenable to disturbances, terminable, cause of bondage and fluctuating, hence, it is assuredly misery in disguise.

In this way the efforts made by this mandane being should be known as false.

What is the right effort then? When the desire comes to an end and the enjoyment of all objects continues simultaneously then this misery ends, but the desire comes to an end only when Moha (delusion) perishes, and simultaneous enjoyment of all the objects is possible only on attainment of Kevala Jnana (Omniscience). The means of these is the attainment of Samyag-darshan (right belief) etc. and the same should be known as the right means.

In this way the Kshayopashama of Jnanavarana and Darshanavarana also becomes cause of misery owing to Nimitta (association) of Moha (delusion).

Question: Knowing (of the objects) does not materialize owing to rise of Jnanavarana and Darshanavarana Karmas hence regard them to be the cause of misery; why do you say the Kshayopashama as to be the cause of misery?

Answer: If 'not knowing' be the cause of misery then the Pudgalas (matter) should also suffer from misery; but the root cause of misery is the desire and the desire is evolved owing to the Kshayopashama only, therefore, Kashayopashama is said to be the cause of misery but in reality Kashayopashama also is not the cause of misery. The desire of sensual objects which evolves due to Moha (delusion), that (desire) alone is to be known as the cause of misery.

Misery caused by Rise of 'Mohaniya Karma' and Release from it

Firstly, owing to rise of darshan Moha wrong belief is caused due to which the substance is not found as per one's belief and his belief is not according to as the substance is; therefore, he always remains agitated.

For example, someone puts on a cloth on a mad man. That mad man knowing that cloth as his own limb believes the self and the cloth as one entity. That cloth being under the control of dresser, he (the dresser) sometimes tears it, sometimes joins it, sometimes snatches it, sometimes puts on new cloth, thus behaves in many ways. That mad man believes it under his control, whereas its functioning is under other's control, due to which he feels very much dejected. Similarly, the rise of Karmas produced the association of body to this Jiva. This Jiva, knowing that body as one's own limb, believes the self and the body as one entity (mass). That body being dependent on Karmas, sometimes becomes thin, sometimes becomes obese, sometimes gets destroyed, sometimes gets newly created -thus different conditions are produced. This Jiva believes it to be under his control, whereas its functioning is under other's control, due to which he feels very much dejected.

Further, where that mad man was staying, there came from somewhere some persons, horses, wealth, etc. and halted there. That mad man knows them as his own but they being under their own control, some come, some depart and some modify into different forms; that mad person believes all those (objects) under his control and their actions take place under other's control due to which he feels very much dejected. Similarly, wherever this Jiva obtains (new) embodied form, there come from somewhere, son, horse, wealth, etc. on their own. This Jiva knows them to be his own. But they being under their own control, some arrive, some depart and some modify into different forms. This Jiva believes all those (objects) under his control and their actions take place under other's control, due to that he feels very much dejected.

Question: Sometimes the functioning or actions of body and son, etc. also appear to be under the control of this Jiva; then at least at that time, this Jiva feels happy?

Answer: Coincidently, on meeting of the tendency of the desire of Jiva and of the destined change of the body, etc., some object modifies in a particular way as per his desire, therefore, at some moment, while thinking about the same event, one feels it to be happiness, but all the objects do not modify in all respects according to his desire, hence, in his thought-process, various forms of agitation continue incessantly.

Further, sometime, seeing the objects modifying in someway according to his desire, this Jiva feels oneness and mineness in the body, son, etc. So owing to this understanding, he always remains agitated from the anxiety of producing, nourishing and protecting them. Even by bearing several types of pains he wishes good of them.

And the desire of enjoying the objects, occurrence of passions, agreeable-disagreeable feeling in external objects, adoption of contrary means, disbelief in right means and misconjecturing - the single root cause of all these is wrong faith (misbelief). On its destruction, all (perversities) get destroyed; therefore, the root of all miseries is this wrong faith only.

Further, he does not make effort to destroy that wrong faith also since he has accepted the wrong faith as to be the right faith; why would then he make effort?

Further, if by chance the five-sensed rational being contemplates about the means of ascertaining the Tattvas (realities), there upon, if due to misfortune, he comes into contact with the false deity, false preceptor, false scripture, then the misbelief in Tattvas gets fostered. His understanding was that he will be benefited by these but they provide such a means due to which he may become unconscious. He was making efforts for ascertaining the true nature of substances (reality) but contrarily becomes firm in false-belief and consequently due to increase of passions and sensual desires, becomes more miserable.

Further, if by chance the Nimitta of true deity-preceptor- scripture is also met with, even then he does not develop belief in the real sense of their preaches, (but) remains a misbeliever of Tattvas (realities) owing to faith in conventional preaching. There, if passions become feeble and the desire for objects is reduced then he becomes less miserable, but afterwards reverts to same condition. Therefore, whatever efforts this mundane being makes, they, too, are false.

Moreover, the other effort that this mundane being adopts is that he wishes to modify the substances according to his belief. If those objects get modified (accordingly) then his belief may be true; but the substances are eternal, separate from each other and modify within their respective limits. None is dependent on other, none modifies by any other causing it to modify. Desiring to modify them is no remedy; it is assuredly wrong faith.

What is the right means then? If one's belief becomes as per the nature of the substances then all miseries come to an end. Just as someone deludingly believes the corpse to be alive or tries to make it alive, then he himself becomes miserable. And believing it to be dead and having the faith that this will not become alive by trying to make it alive, is the only means to get rid of that misery. Similarly, if someone holding wrong faith misbelieves the substances, tries to change them otherwise, then he himself becomes miserable. And believing them correctly and having the faith that these will not change otherwise by trying to get them changed, is the only means to get rid of that misery. The remedy of the misery caused by delusion is to remove the delusion only. So on removal of delusion right belief originates and that alone is to be known as the real remedy.

Misery due to Charitra Moha and Release from it

Owing to rise of Charitra Moha (conduct-deluding Karma) (impure) dispositions of Jiva in the form of anger, etc. passions and laughter, etc. quasi-passions are caused, then this Jiva sorrowfully feeling much afflicted indulges in several types of evil-deeds anxiously. The same is being explained: When a person is overpowered by anger passion then he desires to harm others and for that purpose he thinks about various means, utters heart-breaking words by using abusive language. He starts killing by his own limbs (hands, etc.), and by arms, stones, etc. He tries to harm others even by harming the self through undergoing lot of pains by spending money and by committing suicide or if he knows that the one can be harmed through others, then he tries to get him harmed through others or, if one gets harmed on his own then he approbates it. Even if by other's harm none of his purpose gets fulfilled yet he harms him, and on rise of anger if some venerable or well-wishers, also intervene in the matter then he abuses them also, starts beating (them) and becomes irrational. And if no harm be caused to other person then he feels very sorry in his heart of his own and cuts his own limbs and even dies by swallowing poison, etc.; such condition happens on rise of anger-passion.

And when a person is over-powered by pride-passion then he desires to humiliate others and exalts himself and for this purpose he plans many schemes. He censures others and exalts himself and undermines other's image (prestige) through various ways and means and magnifies his own image. The wealth which he has collected with great pains, spends in marriages, etc. and spends even by taking loans thinking that his name and fame will remain even after his death; he tries to magnify his self-esteem even by committing suicide. If someone does not pay respect then he tries to earn respect even by giving threats and creating trouble for others. Moreover, under the pressure of pride, he does not pay respect even to honorable and elderly persons and becomes irrational. If he does not find others in the let-down position and himself in the higher position then he inwardly feels very sorry and cuts his own limbs and even dies by taking poison, etc. Such condition happens on rise of pride- passion.

And when a person is overpowered by deceit passion then he desires to accomplish his objective deceptively. For the purpose of accomplishing it he plans many schemes, utters deceitful words in different ways, poses his body deceitfully, tries to show external things otherwise, even indulges in such deceitful actions which may end his life. On exposure of his deception he may get badly harmed, even death may occur, yet he remains undaunted. Under the influence of deception even if some venerable and adorable persons come in his contact, he acts deceitfully with them also and becomes irrational. If his objective does not get accomplished by deception then he feels extremely sorry and cuts his own limbs and commits suicide by taking poison, etc. Such condition happens on rise of deceit passion.

And when a person is overpowered by greed-passion, then the desire of obtaining the favorite objects arises and for the purpose of accomplishing it he plans in various ways. He utters words in support of his objective, poses his body in different ways, tolerates lot of miseries, serves others, visits foreign countries, even he indulges in that work which may lead to his death and starts such activities which may cause great sufferings to him. And on the rise of greed- passion, even if there be some work related to the venerable and adorable persons, then also he tries to achieve his goal and becomes irrational. And whatever desired thing he has obtained, he tries to protect it by various means. If the desired object is not obtained or the favorite thing is lost then he himself feels very much distressed, cuts his limbs and dies by taking poison, etc.; such condition happens when one is overpowered by greed-passion.

Thus, the person afflicted by passions indulges in these various activities.

And along with these passions the quasi-passions (No- Kashayas) are also found; there, when laughter-passion is evolved then one himself feels elated and joyful. This is to be known as the laughing of a hysteric patient; (although) he is suffering from several types of diseases even then he starts laughing by making some conjecture. Similarly, this Jiva (mundane being) is suffering from different maladies even then by making some conjecture he feels happy considering it to be pleasing to one-self but in reality he is miserable. He will become happy only after the eradication of the disease of passion.

When the 'liking-passion' arises then one feels excessive doting in the favorite thing. Just as a cat gets engrossed fondingly on catching a rat, does not leave it even if someone beats it; likewise, here also one feels excessive fondness (in one's favorite object) considering that it is obtained with a great difficulty and may get separated; therefore, it is assuredly misery.

When the disliking passion arises, then on getting the association of repugnant thing one feels highly dejected. The association of repugnant thing is not liked by him and the resulting agony becomes unbearable; so, he feels highly distressed for its desertion. This itself is misery.

When the sorrow (grief) passion is evolved, then on dissociation of favorite thing and association of unfavorable thing, getting highly upset, he feels very much afflicted, weeps, cries, becomes unmindful and dies by cutting his limbs; nothing is achieved by all this, even then he makes himself miserable.

When the fear-passion arises, then knowing someone to be the cause of dissociation of favorite thing and association of unfavorable thing he feels fearful, feels highly dismayed, runs away, hides, becomes nervous, reaches the place of misery and dies; hence all this is nothing but misery.

When the disgust passion arises, then he hates the unfavorable thing. That thing got associated on its own and he tries to escape disdainfully or wants to remove it away and getting dejected he experiences great pain.

When the carnal desire arises due to rise of three types of sex-passions, then the desire of cohabiting with female sex due to rise of male sex passion, the desire of cohabiting with male sex, due to rise of female sex-passion and the desire of cohabiting with both male and female sex due to rise of neuter sex-passion gets evolved. On account of that one feels very much distressed, sex-fever develops, becomes shameless, spends money, does not bother about defame, does not care for the consequential miseries and punishment, etc. One becomes mad owing to the vehemence of carnal desire and dies. In the books on sex-passion ten states of carnal desire are described. Becoming mad and losing life are also included there in those ten states. In medical books under the types of fevers sex-fever is also stated to be the cause of death. Even occurrence of death due to sex-passion is seen apparently. The sex-blind person becomes irrational. The father with one's own daughter, the man with female animal, etc. starts copulating. Such is the pain of carnal desire which itself is great misery.

Thus are found the conditions owing to the rise of passions and quasi-passions.

Here a thought comes to the mind that if one does not indulge in these conditions then anger, etc. passions produce pain and if one indulges in these conditions then miseries continue till the end of life. There, the Jivas accept the miseries till the end of life but are not prepared to bear the agony of anger, etc. passions. From this discussion it is ascertained that the pain of passions is more than even the agony of death.

And when the rise of passion-causing Karma takes place then he cannot resist the temptation of indulging in passion. If the external causes of passions are met with then one indulges in passions entangling in them. If no causes are met with then he himself creates the causes. For example, if the cause of involving in business, etc. passions be not there, then he himself creates the causes, e.g. gambling and playing various other games that are the causes of anger, etc. and narrating and hearing to the wicked tales, etc. Moreover, if the carnal desire, anger passion, etc. produce agony and the body does not possess the power of acting according to those passions then he prepares and takes the medicines and adopts various other means. And if no cause is met with then he himself indulges in passions on his own by thinking in his Upayoga (active consciousness) about the objects, which cause passions. In this way, this Jiva being afflicted from passion dispositions becomes extremely miserable.

And "If the purpose for which the passion disposition has occurred gets accomplished then my this misery may end and I may become happy" - thinking so, he arranges various means for getting that purpose accomplished and treats it to be the means of ending that misery.

Now, here the misery which is caused due to passion dispositions, is really true and one obviously himself suffers from such misery, but the means which he adopts are false, Why so? This is being explained below:

In anger to harm other, in pride to exalt self by humiliating others, in deceit to accomplish one's object through deceptive means, in greed to acquire the favorite thing, in laughter the continuation of cause of laughing, in liking the continuance of the association of favorite thing, in disliking the dissociation of unfavorite thing, in grief the elimination of the cause of sorrow, in fear the elimination of the cause of fear, in disgust vanishing the cause of disgust, in male sex-passion uniting sexually with female sex, in female-sex-passion uniting sexually with male sex, in neuter-sex-passion uniting sexually with both (male and female) sex - such purposes are found.

If these are fulfilled then by mitigation of passions misery may come to an end and one may become happy, but the accomplishment of those purposes is not under the control of efforts made by him; it depends on destiny. Because one is seen making various efforts but the object is not fulfilled. Moreover, making of efforts is also not under one's own control, it depends on destiny. Because, one thinks of making various efforts but not a single effort is seen materializing.

And if by Kakataleeya-Nyaya the destiny be in accordance with one's objective and the effort made be also in congruence with it and by it even if the objective be achieved then some passion related to that objective may get mitigated but there is no end to it. So long as the objective was not accomplished till then only the passion related to that objective was persisting and the moment the particular objective got fulfilled at the same time passion related to another objective gets generated; even for a moment he does not become free from anxiety. Just as someone was thinking ill of other and the other got harmed then by becoming angry on some other person he started wishing ill of him or when his power was less then he used to wish ill of younger persons and when his power increased then he started wishing ill of elderly persons. Similarly, when the objective which he wanted to accomplish through pride, deceit, greed, etc. gets accomplished then he wishes to accomplish another objective by creating the feeling of pride, etc. in the other persons. When his power was less he wanted to accomplish the smaller objective, when his power increased then the desire to accomplish bigger objective got originated. If there be any limitation of the objectives in his passions then he may become happy by the accomplishment of that objective, but there is no limitation, desire goes on increasing. The same is stated in Atmanushasana:

Ashagrt pratipranree, yasmin vishvmnrupmam

Ksya ki kiydayati, vritha vo vishyaishiya

Meaning: The pit of desires exists in each and every being. The beings (Jivas) are infinite times infinite in number. All of them are found having desires and the magnitude of that well of desires is such that in that single pit the whole universe appears to be just like an atom. Further, the universe is only one; then tell here in this instant how much (portion) would fall in whose share? Hence, whatever desire of objects one has it is all worthless.

The desire never gets accomplished; hence, even on fulfillment of an objective the misery does not come to an end. Or if one passion disappears then immediately another passion crops up. For example, there be many persons to beat one person, if one stops beating then some other starts beating. Similarly, there are various types of passions to create misery to this Jiva and when anger is not there then pride crops up; when pride is not there then anger etc. crop up. In this way the existence of passion is always there; none is found without passion even for a moment. Hence, even on meeting any purpose of any passion how can the misery come to an end? And one's intention is to accomplish all purposes of all passions. If this happens then he can be happy but it can never happen; therefore, psychically he always remains miserable. In this way, by fulfilling the objective of passions and ending the misery he wants to be happy; but this means is also false.

Then what is the real remedy? When through right belief and knowledge correct faith & knowledge are acquired then good and bad feelings get removed and by their strength only the fruition of Charitra Moha gets reduced. When this happens then passions are destroyed and the misery caused by them may end and there after no objective remains. Thus on being free from anxiety one can be extremely happy. Therefore, right belief, etc. only are the true means of getting rid of this misery.

Misery caused by the rise of Antaraya Karma

Obstructive Karma) and Release from it

And owing to the rise of Moha (deluding Karma) the zeal of donating, gaining, enjoying, re-enjoying and increasing energy arises in this Jiva but due to the rise of Antaraya Karma (obstructive Karma) all this cannot materialize; then extreme agitation is caused. Hence, this itself is obviously misery.

The means that he adopts to get rid of this (misery) is that whatever external causes of obstruction come to his mind, he makes effort to remove the same but this means is false. Even on making efforts, the obstruction takes place owing to the rise of Antaraya Karma. And due to Kshayopashama of Antaraya Karma no obstruction is caused even in the absence of effort. Therefore, the root cause of obstruction is Antaraya Karma.

For example, a man beats a dog by a stick; the dog in vain develops envy towards the stick; similarly, obstructions are caused to this Jiva by external living and non-living objects due to the instrumental cause of Antaraya Karma. This Jiva in vain develops envy towards those external objects. The other (external) objects may like to create obstruction to him but obstruction may not be caused and other objects may not like to create obstruction to him but obstruction may be caused. Therefore, it is deduced that the other substances are not the controlling factors; why should one fight with those which have no effect? Therefore, adopting this means is also false.

What then is the real means? The prompter which was caused by desires owing to misbelief ends on attainment of right belief, etc. and by attainment of right belief, etc. only the fruition of Unitary Karma decreases, then the desire vanishes and the power of soul increases; in consequence, that misery ends and imperturbable bliss is evolved. Hence, right belief etc. is only the right means.

Misery caused by rise of Vedaniya Karma and Release from it

Further, owing to rise of Vedaniya Karma (feeling-producing Karma) association of causes of happiness and misery take place. There, various conditions are produced in the body itself, various types of external associations acting as instrumental cause to the conditions of the body are met with and many associations of external things only are found. There, due to rise of Asata Vedaniya Karma (unpleasant- feeling-producing Karma) hunger, thirst, respiration, ache disease, etc. are caused and the association of external - objects viz. extreme-cold and hot weathers, wind, bonds, etc. acting as instrumental cause of disagreeable conditions of body are met with and the associations of foes, bad sons etc. and molecules with bad complexions, etc. are met with externally; so, due to Moha (delusion) the feeling of disliking is caused in these objects. When these (Asata Prakritis) are in operative state then the rise of Moha is invariably of such order that due to which the Jiva, becoming highly perturbed, wants to remove them, and so long as those objects are not removed till then he remains miserable. All beings feel miserable in their association.

Further, owing to rise of Sata Vedaniya Karma (pleasant-feeling-producing Karma) wholesomeness and vigorousness, etc. are found in the body and associations of external objects viz. Eatables drinks and pleasant wheather, etc. acting as instrumental cause of agreeable conditions of the body are met with; and the external associations of friends, obedient son, wife, servant, elephant, horse, wealth, grains, house, clothes, etc. are met with and through Moha (delusion) the feeling of liking in these objects is caused. When these (Sata Prakritis) are in operative state then the rise of Moha (deluding Karma) is invariably of such order that due to which the Jiva feels happiness and wants their security; so long as those remain associated till then he feels happy. This feeling of happiness is just like a person who was suffering from many diseases and by taking some treatment he got one of his diseases subsided to some extent for sometime. Then he believes himself to be happy in comparison to earlier condition but in reality it is not happiness. Similarly, this Jiva was suffering too much from his miseries; by some means he got one of his miseries subsided to some extent for some period only. Then he believes himself to be happy in comparison to earlier condition but in spiritual sense this is not happiness.

Further, from whatever happens to him due to rise of Asata, he feels unhappiness; so he makes efforts to remove it; and from whatever happens to him due to rise of Sata, he feels happiness; so, he makes efforts of retaining it, but this effort is false.

Firstly, nothing is under his control; it depends on the rise of Vedaniya Karma. All make efforts for removing Asata and for retaining Sata; but someone gets his purpose served either by making some effort or without any effort; someone may not get his purpose served even after great efforts; therefore, it is deduced that the means are not in his control.

And if by chance he makes effort also and rise (of Vedaniya Karma) is also in congruence to it, then for sometime the cause of some particular type of Asata subsides and the cause of Sata may arise; there also due to existence of Moha he becomes agitated by the desire of enjoying them. The desire of enjoying an object of enjoyment arises; so long as that object is not obtained till then he becomes agitated by its desire and as soon as it is obtained the desire of enjoying another object arises; then he becomes unhappy due to that. For example, someone had the desire of tasting something; the moment he tasted it the desire to taste and touch some other object arises.

Or, earlier, there may be the desire of enjoying only one object in a particular manner; so long as it is not obtained till then its anxiety persists and as soon as that enjoyment is over, the desire of enjoying it in another way arises. For example, someone wanted to see a woman, the moment he saw her, at the same moment the desire of coition arises. And also while enjoying such kind of sensual pleasure the anxiety of adopting other means is created. Then leaving those means he starts adopting other means; there also many types of anxieties are experienced.

Is it not a fact that in making effort for obtaining wealth a great degree of restlessness is experienced in doing business and observing precautions for keeping it safe? Moreover, the rise of Asata Vedaniya continues in the form of hunger, thirst, cold and hot states of body and secretion of excreta & phlegm, etc. from the body; Jiva feels happy by their removal; is this happiness? It is simply a remedial measure of the disease. So long as hunger, etc. persist till then the anxiety of removing them persists. As soon as one desire is fulfilled some other desire crops up and that creates agitation and again hunger, etc. may arise, then these create agitation.

In this way while making efforts, by chance, Asata may turn into Sata; there also anxiety persist; hence only misery continues.

Further, even the above mentioned state may not continue; while making efforts one may have such rise of Asata that none of his efforts may succeed and it may cause severe agony which may be unbearable; then due to its agitation one may become distracted, there he feels extreme sorrow.

So, in this world, the rise of Sata Vedaniya is very rarely found to someone due to the rise of some Punya Karma (auspicious Karma); most of the Jivas are found having the rise of Asata Vedaniya for a long time. Therefore, whatever efforts one makes are false.

Or, believing happiness and unhappiness by association of external things, is nothing but fallacy. It is obviously seen that happiness and unhappiness are caused due to the rise of Sata and Asata Vedniya Karma through the instrumentality of Mohaniya (deluding) Karma. The person possessing one lakh rupees feels unhappy by an expenditure of one thousand rupees and the person possessing one hundred rupees feels happy by gaining one thousand rupees. The external wealth of the former is ninety nine times more than that of the latter one. Or if the possessor of one lakh Rupees is desirous of gaining more wealth then he is unhappy and if the possessor of one hundred rupees has contentment then he is happy. And on getting similar things one feels happy and other feels unhappy. For example, on getting a coarse cloth someone feels unhappy and some one feels happy. And on rise of pain of hunger, etc. in body, dissociation of external favorite thing, association of unfavorable thing, someone feels more miserable. Hence, happiness- unhappiness do not depend on external things; rather on rise of Sata-Asata Karma, due to association of disposition of Moha, happiness- unhappiness are caused.

Question: About external objects your above statement is accepted but on getting pain in body one assuredly feels unhappy and on not having pain one feels happy - this happiness unhappiness appear to be dependent on the condition of the body only?

Answer: The functioning of the knowledge of the soul is dependent on senses and senses are the parts of body; so whatever condition is produced in this (body) the knowledge gets engrossed in knowing it; if Moha Bhava (deluded feeling) be also associated with it, then the happiness- unhappiness is specifically known through the condition of the body. And when there be great attachment towards son, wealth, etc. then one bears bodily pain and considers it to be less misery and on their becoming unhappy or on their association being lost, feels more miserable. Whereas the monks (naked possessionless saints) do not feel any unhappiness even on having physical pain; therefore, the feeling and believing of happiness- unhappiness is dependent on the rise of Moha (deluding Karma) only. Mohaniya and Vedaniya Karmas have cause and effect relationship, that is why the feeling of happiness- unhappiness appear to be caused by the rise of Sata-Asata. And mostly the association of various external things is found due to the rise of Sata and many others due to the rise of Asata. Therefore, happiness-unhappiness appear to be caused by the external things. But on ascertaining thoughtfully, happiness-unhappiness is believed to be caused by Moha (deluding Karma) only, there is no rule about happiness - unhappiness being caused by others. The rise of Sata-Asata and the association of external objects which are the cause of happiness-unhappiness is found to an omniscient lord also; but due to absence of Moha (deluding Karma), he does not have even the slightest feeling of happiness- unhappiness. Hence, the feeling of happiness-unhappiness should be believed to be caused by Moha (deluding Karma) only. Therefore, if one wants to end misery and wants to become happy by means of removing or keeping the associated external objects then this means is false.

What is the right means? When delusion is destroyed by attainment of right belief, etc., then happiness-unhappiness do not appear to be arising due to the external associated objects, rather it appears to be arising due to one's own disposition only. And through the practice of real thinking one should adopt such means by which in his dispositions he would not feel happiness-unhappiness being caused by external things and by the spirit of right belief etc. only, Moha (delusion) may become feeble then such a condition develops that even on meeting with several external causes, one does not feel happy-unhappy; then he experiences the real bliss by holding the state of serenity and imperturance and then by end of all miseries he becomes happy; this is the right means.

Misery caused by rise of Ayu Karma and release from it

Holding life in the form of a particular embodied state owing to rise of Ayu Karma (life-Karma) is aliveness and end of that embodied state is death. Due to perverse faith, etc. this Jiva experiences & believes the embodied form of existence (Paryaya) only as to be the Self; therefore, he believes his existence on being in embodied form and believes his non- existence on death. Only due to this reason he always remains fearful of death, and due to that fear the anxiety persists. He is very much afraid of those causes, which he knows to be the cause of death. He becomes highly upset if by chance he comes in their contact. In this way, he remains very much unhappy.

The means that he adopts is that he keeps the causes of death away from him or, himself runs away from them. And he takes medicines, etc., builds fort, boundary wall, adopts such various means. So, all these means are false because on exhaustion of Ayu-Karma, although he makes various efforts and many others may be helpful, never the less, death is certain; he does not survive even for a moment. And as long as Ayu (Life Karma) is not exhausted, till then even if various causes are met with, death does not occur. Therefore, death cannot be avoided by any means. The duration of Ayu (Life) ends without fail, therefore, death also is bound to occur. Hence, making efforts for this is totally false.

What is then the right means? When the belief of I-ness in the embodied state (Paryaya) is uprooted on attainment of right belief, etc. and by believing himself to be an eternal sentient substance (Chaitanya-Dravya) he developes I-ness feeling in self soul and knows present embodied state to be merely a disguise, then the fear of death disappears. Moreover, when through right belief etc., one attains the highest stage of Siddha (disembodied omniscient) then the death ends for ever. Hence, the right belief etc., are only the right means.

Misery caused by rise of Name-Karma and release from it

Due to the rise of Name-Karma (Physique-making Karma), Gati (State of existence), Jati (class or group of a like beings) and body, etc. are created. Out of them those which are created owing to rise of Punya (virtue) act as the cause of pleasure and those which are created owing to rise of Papa (vice) act as the cause of misery; so, it is a fallacy to believe happiness in these conditions. And this mundane being tries to make effort of removing the cause of misery and getting the cause of happiness; so, this effort is false. The real means is right belief, etc. In this context, for details, one should refer to the description given earlier under Vedaniya Karma. Because of similarity of causation of happiness and misery between Vedaniya and Name Karmas the description of their effectiveness should be known to be similar.

Misery caused by rise of Gotra-Karma and release from it

Owing to the rise of Gotra Karma (high and low status determining Karma) one gets birth in high or low family. There, on getting birth in family of high status, one considers himself to be high and on getting birth in a family of low status considers himself to be low. Since he does not know the means of change of birth in high or low family, he feels oneness with the family status obtained by him. But to consider oneself high or low with regard to the family status is fallacy. If someone of high family status indulges in mean activity then he becomes low and if someone belonging to low family status indulges in commendable activity then he becomes high. Owing to greed-passion, etc., many people belonging to high family status start doing the service of the people belonging to low family status.

After all, how long does the family status exist?

On termination of embodied form, the family status also changes; hence considering oneself high or low by birth in family of high-low status, the person of high status family is afraid of becoming low and one belonging to low status family is unhappy due to the lowness of the status obtained by him.

By attainment of right belief etc., not believing happiness- unhappiness to arise due to high or low status, is the right means; and by the same means he attains such a supreme and the highest state of Siddha which never changes; then all miseries end and he becomes perfectly blissful.

Thus, from the point of view of the rise of Karmas, owing to the instrumentality of wrong belief etc., only miseries and miseries alone are found in the world.

(B) Miseries from embodied modifications point of view

Now the same miseries are further described from the embodied modification point of view:

The Miseries of One-sensed beings

In this universe most of the time is spent in one-sensed embodied modifications only. Therefore, assuredly from the beginningless time Jivas are found living in the Nitya Nigoda state and getting out from there is liking jumping out of a gram (grain) from the baking cauldron. Thus, after coming out from there the Jiva attains other embodied modification. There in Trasa-Paryaya (Mobile beings having two or more sense) the Jiva lives for a very short duration. Most of the time is spent in one-sensed embodied form.

There, in Itar- Nigoda, he lives for a very long period and for quite sometime he lives in earth, water, fire, air and gross vegetables-bodies. After getting out from Nitya-Nigoda the maximum period of living in Trasa (Mobile beings) bodies is two thousand and a little more Sagars only and maximum period of living in one-sensed beings is innumerable Pudgala Paravartans only, and the period of one Pudgala Paravartan itself is such that in infinitesimal part of it inifinite Sagars are found. So, mainly the period of this mundane being is passed in one-sensed bodies only.

There, in one-sensed beings the manifestation of power of knowledge and perception is found in extremely poor measure. Those (one-sensed) beings know and see only a little bit of cold and heat, etc. through Mati-Jnan (sensory knowledge) produced by the instrumentality of touch sense and through Shruta Jnan (the knowledge derived through Mati Jnan) and through non-ocular perception pertaining to touch sense. Owing to the intense rise of knowledge-obscuring and perception is not found more than this but the desire of (enjoying the) objects is found due to which they are extremely miserable. And owing to the rise of Darshan Moha (faith-deluding Karma) perverse belief is found, due to which they believe the embodied modification only to be the self; they possess no other thinking power.

Further, due to rise of Charitra Moha (conduct-deluding Karma) they are found imbued with intense anger passion, etc; for, the omniscient Lord has revealed that they only possess black, blue and gray type of three inauspicious Leshya (thought-complexion) and those are found only during the rise of intense passions. There (in that state of existence) the passions are more but the manifested power is extremely poor in all respects; therefore, they are experiencing extreme misery but there is no go.

Question: Since their knowledge is extremely poor (rather negligible) how do they indulge in passions?

Answer: There is no such rule that the degree of passions should be in accordance with the knowledge. The power of knowledge is found in accordance with Kashayopa- sham. For example, a blind and deaf person possessing less power of knowledge, is found having more passion; similarly, it is agreed to that the one-sensed beings having very less power of knowledge, can have high degree of passion.

Further, the external passion gets exhibited then only when one exerts according to one's internal passion but they are without strength; therefore, they can not make any effort; due to this, their passion is not visible. For example, some person is weak and due to some reason he has intense passion but cannot do anything, so his passion is not visible outwardly but he feels very unhappy. Similarly, the one- sensed beings are powerless; due to some reason they have passion but cannot do any thing. So, their passion is not visible outwardly and they themselves become miserable.

It is to be known that wherever the passion is more and the strength is less, the anguish is more, and gradually as the passion diminishes and strength increases then accordingly the anguish goes on lessening by and by. But the one-sensed beings have more passion and less strength; therefore, one-sensed beings are extremely miserable. They alone experience their misery and the omniscient knows it. For instance, the knowledge of a hysteric Patient gets lessened and due to external physical weakness may also not be able to express his sufferings, but he is extremely distressed. Similarly, the knowledge possessed by one-sensed beings is less and due to weak external strength they cannot express their anguish but experience extreme anguish.

And due to intense rise of Antaraya-Karma the desired objectives do not materialize much; on account of this also, they are extremely distressed.

Further, in Aghati Karmas the rise of Papa-prakriti (vice-Karmas) is predominant; there, on getting the rise of Asata Vedaniya they feel extremely miserable owing to its instrumentality. The vegetables are broken by wind-pressure, get dried by cold and heat, are also dried in want of water, are burnt by fire, some-one pierces them, cuts them, crushes them, eats them, breaks them; such various conditions are found. Similarly, the one-sensed earth beings, etc. undergo all such possible conditions. Because of persistence of all those conditions they feel extremely distressed.

As pain is caused in human body on facing above-stated conditions, similarly, one-sensed beings also experience pain. Since knowledge of these conditions is caused through touch-sense and they do possess touch-sense, knowing them through it they feel extremely distressed being overpowered by delusion; but they do not have strength of feeling, fighting or of crying, that is why the ignorant people do not know their miseries. And by chance a little rise of Sata may be found, but it is not strong.

Further, owing to Ayu Karma in these one-sensed beings, those who are Aparyaptas(Those who have not attained completion of the molecules forming the body and the development of the body, sense organs, respiratory organ.)

the duration of their life (Paryaya) is only one-eighteenth part of the time of one respiration and that of Periapts (Those who have attained completion of the body, sense organs, etc.) the life duration is found varying from one Antarmuhurta to many years. There being very short span of age Karma, the birth and death continue incessantly and owing to this, they always remain miserable.

In Name-Karma, the rise of Tiryanchgati etc. inauspicious Prakritis only is particularly found. Even if some weak auspicious prakriti may come to rise, it is not strong; therefore, in their existence also they remain miserable due to the influence of Moha.

In Gotra Karma, only the rise of low status determining Karma exists; therefore, they do not get respectability and as such they are unhappy only.

In this way, the one-sensed beings are extremely miserable. As in this world the stone having some base remains resting for a long time, but in the baseless space (sky) it rarely remains for a very short duration, similarly, Jiva remains in the state of one-sensed being for a very long duration but in other forms of existence he sometimes remains for a very short duration. Therefore, the Jiva is extremely miserable in this world.

Miseries of Mobile (Incomplete-sensed souls) and irrational Five-sensed beings

In the two-sensed, three-sensed, four-sensed and irrational five-sensed forms of bodies also, this Jiva experiences miseries similar to those experienced by one-sensed beings. The only difference is that here the Jiva obtains successively increased knowledge, perception and energy related to each sense and attains the power of speaking

and moving. Here also the Jivas who are Aparyaptas and even those who are paryaptas possessing weak strength and are smaller beings, all these do not possess much power. And there are many paryaptas Jivas also possessing lot of strength & are big in size; they possess some power; therefore, they try for getting the objects of senses and

try for getting rid of miseries. Out of anger, etc., they indulge in the acts of biting, killing, fighting, deceiving, hoarding grains, etc., fleeing etc., they wriggle and cry out of pain; so, their sorrow is somewhat visible also. Thus, the worms, ants, etc. Jivas are seen extremely miserable due to cold, heat, severing, piercing, etc. and hunger, thirst, etc. One should think over their miseries which are clearly seen; what more to describe here? Thus, the two-sensed beings, etc. also should be known as extremely miserable.

Miseries of Rational Five-sensed beings

(1) Miseries of Infernal State of Existence: In the rational five-sensed beings the inhabitants of hell are extremely distressed in all respects. They have somewhat power of knowledge, but the desire of the objects of senses is too much and they do not get even a little bit material of favorite objects. Therefore, the possession of that power (of knowledge, etc.) is also a cause of great misery. Extreme severity of anger, etc. passion is found in them, because they possess black Leshya, etc. (inauspicious thought coloration) only.

The act of causing misery to one another is found there continuously due to wrath and pride. If they establish friendship with one another then the sufferings may end. Moreover, by causing pain to others none of their purpose is served, but vehemence of anger and pride found more in them, because of which they have tendency of causing only misery to one another by means of Vaikriya (transformation, ability to change appearance at will.); they make limbs in the body for causing pain to others and others cause affliction to them. The passion never subsides. And the vehemence of deceit and greed passion is also more in them, but no act of those passions; because of those passions they are extremely afflicted internally. And sometimes, by chance, some object of those passions is also materialized due to some reason.

Further indulgence in laughter and liking (Quasi) passions is also there but in the absence of external causes, their action is not visible; rarely on account of some reason, those become visible. And the external causes of disliking, sorrow, fear, disgust (Quasi-passions) are found; therefore, those passions are intensely manifested. And in sex-passions, only neuter sex-passion is found in them; so, the sex desire is great and the facility of copulation with women and men is not available there, therefore, they are extremely anguished. In this way, they are extremely miserable because of passions.

Moreover, in Vedaniya Karma there exists only the rise of Asata (unpleasant feeling producing) Karma, due to which there exists the causes of various types of agonies. In the body, different diseases like leprosy, cough, asthma, etc. are found together and hunger, thirst are so intense that they want to eat and drink everything and the food available is only of clay of that region. And that clay also is of such kind that if it comes here (on this earth) then due to its bad smell the human beings of many miles will die. And cold and heat is such that if there be a round of iron having a diameter of 1 lakh yojana (approx. 8 lakhs miles) it will also turn into ashes. At some places there is cold and at some places there is heat. Further, the land there is full of thorns sharper than even the weapons. The forests in that land are full of leaves like the edge of weapons. The forests in that land are full of leaves like the edge of weapons. The river is full of such kind of water that on getting its touch the body will split into pieces. The wind is so strong that due to it the body gets scorched. And the infernal beings cause agony in different ways to one another, viz. crush in the oil press, cut into pieces, parch in the big pots (in the ovens), beat with whips, touch read hot iron bars, etc. and thus in many ways, they torment one another. The Asura Kumar Devas (malevolent celestial beings) go up to third infernal region. They themselves cause pain and make them to fight with each other. In spite of such agony severance of body is not possible; even on getting cut into pieces it rejoins just like mercury. Such extreme agony is there.

Further, no object of Sata is there. By chance, in some measure, to someone as per his belief, from some point of view, the rise of Sata is found but it is not powerful. There Ayu (life) is very long. The minimum life time is ten thousand years and the maximum life-time is thirty-three Saguaros. For such a long period, one has to bear such kinds of sufferings. The rise of only all inauspicious (papa) prakriti of Name-karma is found there; not a single auspicious (Punya) Prakriti is found in the operative state; due to those (papa-prakriti) they are extremely distressed. And in Gotra-karma there exists the rise of Neecha Gotra (Low status karma) only due to that they do not get respectability; so also they are extremely miserable only. In this way, one should know that in the infernal state of existence there are extreme agonies only.

Miseries of Tiryanch Gati (Animals)

In Tiryanch Gati many Jivas are Labdhi Aparyaptas (undeveloped beings). Their Ayu (life-time) is only 1/18th part of the time of one respiration. And many Paryaptas (developed beings) also are of very small size, but their power is not visibly seen manifested. Their miseries are to be known like that of one-sensed beings; knowledge, etc. are somewhat more. And many big-sized Paryaptas beings are spontaneously born beings; many are of uterus birth. In them knowledge, etc. are found manifested, but they are found agitated by the desire of objects. Among them, many Jivas do not get favorite objects; someone rarely gets a few objects.

Owing to perverse faith, they are assuredly having fallacy in Tattvas and passion is chiefly found of intense type. Due to anger & pride, they fight, eat and cause pain to one another; due to deceit & greed, they indulge in deceitful acts and desired objects. They indulge in the acts of those passions through laughter, etc. Rarely someone is found having feeble passion; but this happens to only a

few Jivas; hence, its predominance is not there.

In Vedaniya Karma there is chiefly the rise of Asata; due to which disease, anguish, hunger, thirst, piercing, severing, carrying too much load, cold, heat, maiming etc. conditions are caused. Because of that they are clearly seen afflicted; therefore, much is not described here. Rarely someone meets with the rise of somewhat Sata also but it is limited to a few Jivas only; it is not predominant. And the Ayu (life-time) is found from one Antar Muhurta (less than 48 minutes) up to crores of years. There, most of the Jivas possess only a very short span of life (age) and hence, they suffer from the pangs of birth and death. And the Jivas of enjoyment-land (Bhoga-Bhumi) have a greater span of life (age) and they have the rise of Sata (Karma causing pleasure) also, but those Jivas are limited in number. Moreover, mostly there is found the rise of Tiryanch Gati etc. inauspicious (Papa) prakritis of Name-Karma. Rarely someone meets with the rise of a few auspicious (Punya) prakritis also, but it is found in lesser measure to some Jivas; it is not predominant. And in Gotra-Karma only, the rise of low status determining Karma is found, so they are suffering from lowness. Thus, there is extreme misery in Tiryanch Gati (animals).

Miseries of Human State of Existence

In the human state of existence, innumerable Jivas are Labdhi-Aparyaptas (undeveloped souls), those all are Sammoorchchhanas (spontaneously generated); their span of life (age) is just 1/18th part of the time of one respiration. And many of the Jivas after coming into mother's womb die in a very short period; their potentiality does not get manifested, their miseries are to be known similar to those of one-sensed beings and other specialties are also found which are to be known accordingly.

The beings of uterine birth are born after living for some period in the womb; their miseries have been described earlier from the karmic bondage point of view. All that description is possible for human beings of uterine birth. Or it should be known similar to that of the Tiryanchas as described earlier.

The special point is this that here in human beings some particular power is found. The kings, etc. have more rise of Sata Karma and the Ksatriyas (militants) have the rise of high family status determining Karmas also. And the association of wealth, relatives (kith and kin) etc. is found particularly.

Or, the distresses of womb state, etc. are known clearly. As a worm is generated in feces, similarly, this Jiva is born in the womb, forming his body out of the union of sperm and ovum. There the growth of knowledge, etc. and of body takes place gradually. The pain of staying in womb is extreme. There, one completes the period in the

contract form and procumbent state with hunger and thirst feeling, etc. When he comes out of the womb then he suffers from great misery in childhood. Some people say that in childhood misery is less; it is not so, but due to weak power it is not manifested. Afterwards the miseries of indulging in business, etc. and satisfying the passion desires, etc. get manifested. The perturbation caused due to agreeable and disagreeable feelings continues persisting and in old age he becomes languid and then he becomes extremely unhappy. These miseries are evidently seen happening. What more should be stated? One who does not recognize the evidently happening miseries of human life, how would he like to listen to their description? Someone, by chance, meets with the rise of somewhat Sata (auspicious prakritis) that too is full of perturbation. And the ranks of the personages like Tirthankaras, etc. are not attained without attaining the path of liberation. Thus, in the human life, miseries alone exist.

In human life, if someone wishes to make effort for self-benefaction then he can do so. For example, the root and the top insipid portions of a worm-eaten sugarcane are not at all worth sucking and the middle pieces being worm-eaten are also not worth sucking. If someone greedy to taste spoils them he is free to do so, but if those are sown then many sugarcanes will be produced out of them and their taste will also be very sweet. Similarly, the childhood and the old age of human life are not worth enjoying and the middle age is full of diseases and distresses; happiness cannot be there. If someone greedy of carnal pleasures spoils it he is free to do so, but if it is used in the observance of religious conduct then he will attain a very high spiritual status. There, high degree of imperturbable happiness is found. Hence, here (in this human birth) one should make effort for self-benefaction and should not lose it in vain under the delusion of happiness.

Miseries of Celestial beings

In the celestial state of existence, the power of knowledge etc. is somewhat more than the others. They have false-belief about the Tattvas due to perverse faith. Their passions are some what feeble. The passions of the Residential (Bhavanavasi), the peripatetic (Ventura) and the Stellar (Jyotiska) orders of celestial beings are not very feeble and tehir Upayoga (active consciousness) is very fickle; they possess some power is increasingly more. Hence, due to decrease in restlessness anguish also decreases.

Here in the celestial beings, the anger and pride passions are found but the motivating cause is less; so, the acts of those passions are not predominant. The lower classes of Devas (celestial beings) are found indulging in causing harm and humiliating others due to forlicsomenss, etc. But this type of behavior is found in lesser measure in the higher class of Devas (Vaimanika). It is not predominant. And the causes of deceit and greed passions are found there; that is why the acts of those passions are predominant. As such the acts of deceiving, desiring the objects of sensual pleasures, etc. are chiefly found in them. These acts too are found in lesser measure in higher and higher Devas.

Further, the motivating causes of laughter, liking quasi-passions are found in greater measure; hence, the acts of these passions are predominant. And the causes of disliking, sorrow, fear, disgust, quasi-passions are less; hence, the acts of these passions are not predominant. And the rise of female sex-passion and male sex-passion is also found and the cause of dalliance is also present, so they enjoy copulation; these passions are too feeble in the higher and higher Devas. The sexual desire is absent in the Ahmindras (Self-Gods) due to feebleness of sex-passion.

In this way, the celestial beings too have passions and anguish is caused by the passions only.

And as the degree of passions in Devas is of lesser measure; accordingly, the degree of misery is also less. That is why they are said to be happy in comparison to others. In spiritual sense the passions are alive; hence, they are only unhappy.

In Vedaniya Karma the rise of Sata Vedaniya is more. There also it is less in the three (residential, peripatetic and stellar) classes of Devas and is found in increasingly greater measure in higher & higher Vaimanika (heavenly Gods). The association of favorite state of body, goddesses (wives), palaces, etc. is found there. And rarely due to some reason somewhat rise of Asta Vedaniya is also found. It is found somewhat manifested also in the lower classes of Devas, but it is not found manifested more apparently in the higher class of Devas. And Ayu (life-time) is very long. The minimum life-time is ten thousand years and maximum is thirty-one Saguaros. Without attaining the right path of liberation no one can have more Ayu (life-time) than this. So, for such a long period they (the Devas) remain engrossed in the carnal pleasures. And the rise of all (Punya) auspicious prakritis of Name-Karma like Devagati etc. is found there; hence, are the causes, of happiness. And in Gotra Karma, there exists the rise of Uchcha Gotra only, hence, they hold respectable position.

Thus, owing to the specialty of the rise of Punya Karmas they possess the association of agreeable things and due to rise of passions the carnal desire is found. Therefore, they are found engrossed in enjoying them. But the desire is excessively more; therefore, they do not become happy. The higher class of Devas possess the rise of highest degree of Punya (auspicious Karmas) and the passion is extremely feeble, nevertheless the absence of desire is not found in them also; therefore, in spiritual sense, they are assuredly unhappy.

In this way, everywhere in the world only miseries and miseries are found. Here ends the description of miseries from the modifications (Paryaya) point of view.

General Characteristics of Miseries

Now, the general characteristics of all sorts of miseries are being described. The differentia of misery is perturbation and the perturbation is caused by desire.

Four kinds of desires

Many kinds of desires are found in this mundane being:

(1) One type of desire is of enjoying the objects of senses, due to which one wants to know and see; for example, the desire of seeing color, listening to melody, knowing the unknown, etc. arises. No other pain is there but so long as one does not know and see, he feels extremely perturbed. This type of desire is called Carnal Desire (Vishaya Ichchha).

(2) The Second type of desire is of acting according to one's passionate emotions, due to which one wants to indulge in actions like that of harming others, humiliating others, etc. Here, no other pain is there but so long as that work is not completed he remains highly perturbed. This type of desire is called Passionate desire (Kashaya- Ichchha).

(3) The third type of desire is of removing those harmful causes which are met with either in the body, or are external to the body owing to the rise of Papa-Karmas. For example, on association of disease, ache, hunger, etc., the desire of removing these arises. So, here one believes this only as to be the anguish. So long as it is not removed he remains highly perturbed. This type of desire is called the rise of Vice (Papa).

In this way, all Jivas feel unhappy on the rise of these three types of desires. This is assuredly misery.

(4) The fourth type of desire is produced due to some external cause because of which one desires to act according to above three types of desires. In these three types of desires each type of desire has many varieties. The causes of satisfaction of many varieties of desires are met with due to the rise of Punya-Karma but their means are not met with simultaneously; that is why leaving indulgence in one desire he engages himself in other desire and afterwards leaves this also and involves himself in another one. As someone has got different kinds of things, out of them he sees any one thing, leaving it starts listening to melody; again leaves it only; after seeing one object starts seeing some other object. Similarly, the desire of indulging in various types of activities arises. So, this desire is called the rise of Punya-Karmas (Virtue).

The world believes this to be happiness, but this is not happiness; this is misery only. Because, firstly nobody gets the means of satisfying all sorts of desires. And if in someway, the resources of fulfilling the desire are met with then their availability is not simultaneous. So long as the means of (satisfying) one desire is not obtained, the perturbation due to the same continues. And after getting its means, at the same time the desire of getting the means of another desire arises; then it causes perturbation. He does not remain unperturbed even for a single moment. Therefore, it is nothing but misery. Or he tries somewhat to eradicate the disease in the form of three kinds of desires; so the anguish gets somewhat reduced. But the misery is not fully removed. Therefore, it is nothing but misery. In this way, the mundane beings suffer from miseries in every respect.

Further, it should be known here that the whole world is afflicted by these three types of desires and the fourth type of desire, is evolved on the rise of Punya and the bondage of Punya is caused by engrossment in religious acts; but the Jiva engages himself in religious acts only sometimes. Mostly Jiva indulges in sinful acts. Therefore, the fourth type of desire is found in some Jivas at sometime only.

It is to be remembered that from the point of view of Jivas having similar desires the Jiva having the fourth type of desire is said to be happy owing to the partial decrease in three types of desires. And in comparison to the Jiva having fourth type of desire the Jiva having very intense desire, though found with fourth type of desire, is more miserable. Someone possesses lot of wealth and desires it too much, then he is very much perturbed; and one who has got less wealth and his desire is also less, then he is less perturbed. Or someone has got the (association of) disagreeable thing but has less desire of removing it, then he is less agitated. And someone has the association of agreeable things but he has more desire of enjoying them and of collecting various other things, then that Jiva is more agitated. Therefore, it is to be known that happiness or misery are not dependent on external causes but are governed by desire.

It is stated that the infernal (hellish) beings are unhappy and celestial beings are happy; this also is stated from the desire point of view. Because the infernal beings have too much desire due to vehement passions and the celestial beings have less desire due to feeble passions. Also human beings and sub-human beings (animals, birds, etc.) are happy or unhappy on account of desires only. Owing to intense passions, one who has excessive desire is said to be unhappy and owing to mild passion, one who has less desire is said to be happy. Spiritually, the anguish only is either more or less but there is no happiness. The celestial beings, etc. are also believed to be happy; this too is only fallacy. In them, the fourth desire predominates, so they are perturbed.

Thus, the desire is caused due to wrong faith, wrong knowledge and wrong conduct (incontinence). The desire is full of perturbation and perturbation is nothing but misery. In this way all mundane beings are assuredly suffering from different types of miseries.

Bliss of Liberation and the Means of its Attainment

Now, those Jivas who want to get rid of misery should make effort to root out desire. And the desire gets rooted out only then, when wrong faith, wrong knowledge and wrong conduct (incontinence) are destroyed and the right faith, right knowledge and right conduct are attained. It is, therefore, worthwhile to make effort for achieving this only. By making such effort, the misery gets destroyed in the same measure in which the desire gets rooted out.

And when due to total extermination of Moha (delusion) all desires are destroyed then all sorts of miseries get destroyed, and real bliss is evolved. And when Jnanavarana, Darshanavarana and Antaraya Karmas are destroyed then the desire causing Kshayopashamik Jnan darshan & Virya also comes to an end; and the infinite knowledge, perception and energy are attained. And after lapse of sometime, the Aghati Karmas also get destroyed; then the external causes of desire also get destroyed. Because, after eradication of Moha (delusion) these (Aghati-Karmas) are not capable of producing any desire at any time. These become causes only in existence of Moha. Therefore, these (Aghati-Karmas are said to be the causes; on their destruction the Jiva attains Siddhahood (liberated state of the soul). There being the total absence of sorrow and causes of sorrow, the emancipated souls always remain situated in the state of peerless, irrevocable supreme bliss (beatitude) for infinite time. The same is being explained:

Absence of Miseries in Liberated State

In the state of Kshayopashama and Udaya (rise of Jnanavarana and Darshanavarana Karmas) being over-powered by Moha (deluding Karma) and due to the desire of seeing and knowing each and every item, this Jiva used to remain extremely perturbed, now (in Siddha state) due to absence for Moha, the desire also ends; consequently, misery also ends. And due to kashaya (destruction) of Jnanavarana and Darshanavarana Karmas all objects of all senses are being known together; hence, the cause of misery is also removed. For example, one wanted to see every object one after the other through eyes, now he sees all color soft the whole universe and of all times (past, present and future) simultaneously, none remains unseen for which the desire of seeing may arise. Similarly, he (mundane being) wanted to know every object one by one through the touch and other senses, now, he (Siddha) knows all sorts of touch, taste, odor and words of the whole universe and of all times (present, past and future) simultaneously; nothing remains unattained for which the desire of attaining may arise.

Question: How would it be feasible to know without the body, etc.?

Answer: In the presence of sensory knowledge, one was not able to know the objects without physical sense, etc.; now such characteristic got manifested that even without physical senses knowing of objects takes place.

Question: In Siddha state, knowing would be taking place in the same manner as the mundane beings know the touch, etc. through mind and would not be in the manner in which the mundane beings know through touch and tongue, etc.?

Answer: It is not so; because on remembering, etc. through mind, one knows a little indistinctly. As in mundane state, one knows clearly the touch, taste, etc. through the sense of touch, tongue, etc. by touching, taking taste, smelling, seeing and hearing, even infinite times more clear than that is known here in Siddha state.

The difference is only this much that there in mundane state one used to know on getting contact between senses and the objects, whereas here in Siddha state similar knowing takes place in spite of the objects remaining far off; this is the excellence of the power of knowledge. Further, he (the mundane rational being) wanted to know some objects of past, future and the unmanifested through the mind; now (in Siddha state) he knows the substance, place, time and dispositions (traits) of all kinds of substances simultaneously from beginningless to endless period; nothing remains unknown for which the desire of knowing may arise. In this way, one should know the absence of misery and its causes in the Siddha state.

Further, (in mundane state) owing to the rise of Moha (deluding Karma) perverse belief and the passion dispositions used to arise, all those got totally destroyed (in Siddha state); consequently, the misery also ended and because the causes of misery have also got destroyed. The absence of those causes is being explained here:

On having realized (known) the true nature of all the substances, how can there remain the perverse belief of the form of disbelief in Tattvas? Nothing remained harmful, the censurer himself gets harmed; on whom should he (Siddha) become angry? None is higher than Siddhas. The Lord Indra, etc. themselves bow to them and achieve the desired object; with whom should he feel exalted? All destiny is known, nothing is left undone, no purpose remains with any object; in which thing should he have greed? No other agreeable thing remains unattained; due to what reason should he indulge in laughter? No other agreeable object remains worth loving; where should he have liking? No distress causing external association remains; where should he have disliking? No favorable disfavorable association-dissociation take place; why should he feel lamentation about anything? No cause creating harm remains, why should he have fear from anything? All things are cognized by him with their inherent characteristics, nothing is disagreeable to him; where should he have disgust? Due to absence of sexual affiliation no purpose remains of cohabiting with woman and man both; what for should he feel the sex-passion peculiar to man, woman or eunuch? Thus, in Siddha state there is total absence of the causes producing Moha.

Further, because of feeble power due to rise of Antaraya (obstructing) Karma the soul’s energy was not manifested fully; now it is destroyed; so, the misery also got destroyed. And infinite energy of soul is manifested; hence, the cause of misery ahs also disappeared.

Question: The Siddha Gods do not perform the acts of charity, benefit, enjoyment, re-enjoyment; how has their power got manifested?

Answer: These acts were the treatment of the disease; when there is no disease why should one take treatment? Hence, there is no existence of these acts and the Karmas obstructing these acts got destroyed, that is why the power is said to have got manifested. For example, someone wanted to go somewhere; some other person obstructed him, then he was unhappy and when the obstruction is removed then the purpose for which he wanted to go is now no more. Therefore, he did not go. There, even without his going, the power of going is said to be manifested; similarly, one should know here also. Further, they are found possessing infinite energy in the form of infinite knowledge, etc.

Further, on getting the rise of inauspicious prakritis of Aghati- Karmas (non-destructive Karmas) he (the mundane being) was feeling distressed and on getting the rise of auspicious (Punya) prakritis was feeling happiness but in spiritual sense due to perturbation all that was anguish only. Now (in Siddha state) due to destruction of Moha (deluding Karma) on getting all sorts of perturbation rooted out, the anguish of all kinds is destroyed. And the causes by which he was feeling distressed, got destroyed and due to certain reasons, because of some lessening in misery, he was feeling happiness. Now the misery is rooted out; therefore, there remains no necessity of the means of treatment of misery by which he (the Siddha God) may like to accomplish the purpose. Its accomplishment is taking place on its own. The details of the same are explained here:

In Vedaniya due to rise of Asatya the diseases hunger, etc. used to evolve in the body as cause of anguish. Now (in Siddha state) since there is no corporal body, there is no corporeal body, where would these generate? Moreover, the fever, etc. were the causes of harmful state of the body but now (in Siddha state) without body where would the causes remain? And in the mundane life) the external harmful instrumental causes were associated, but now nothing disagreeable remains for them. In this way (in Siddhahood) the causes of misery have ended.

And due to rise of Sata, the medicines, food, etc. were the cause of mitigating somewhat misery, now (in Siddha state) their purpose does not remain and the agreeable purposes are not dependent on anything; therefore, externally also there remains no purpose of considering friends, etc. to be beneficial; in the mundane state, he wanted to end misery by means of them and wanted to obtain agreeable state, now (in the Siddha state) all misery has ended and everything agreeable has been obtained. And (in the mundane state) birth and death were caused due to Ayu Karma. There, one used to feel anguish due to death but now he has attained an immortal state; hence, there remains no cause of anguish. Further, by holding the material vitality's he used to feel happiness (in mundane state) for quite a long period by keeping alive and dying. There also, in the hellish life, due to intensity of agonies, he did not want to survive; but now in this Siddha state he keeps alive for ever by his sentient vitality even without having material vitality's and there remains even no trace of anguish.

Further, (in mundane existence) due to name-Karma on association of inauspicious Gati (condition of existence) and Jati (genus) etc. he used to feel anguish, but now (in Siddha state) all those have ended where from now anguish arise? And on association of auspicious Gati, Jati, etc. by reduction of some misery, he used to feel happy but now (in Siddha state) even without all these, all miseries have ended and absolute happiness has been manifested. Therefore, no purpose remains with them.

And on getting birth in a low status family due to instrumental cause of Gotra-Karma he used to feel misery; now (in Siddha state), owing to its absence, there remains no cause of misery, and on getting birth in a high status family he used to feel happiness but now (in Siddha state) even without having the high status family, he has attained the highest status worshipable by three worlds.

In this way in Siddha-Gods, due to destruction (shedding off) of all kinds of Karmas, all miseries have ended.

The characteristic of misery is perturbation, and perturbation is caused only when desire arises, but now in Siddha state the desire and the causes of desire have totally ended; therefore, by becoming social one experiences infinite bliss devoid of all miseries, because non-perturbation only is the characteristic of bliss. In the world also, everyone believes happiness by somehow becoming unperturbed. Why should not one believe full happiness to arise when one becomes totally unperturbed?

Thus, on attaining the Siddhahood by means of right belief, etc. all kinds of miseries end and infinite bliss manifests.

Now, here the sermon is given ": 'O' Bhavya ! 'O' Brother! think yourself as to the worldly miseries described here are experienced by you or not. And whatever means you adopt to remove them are false or not. And also ponder over whether happiness is caused or not on attaining Siddhahood. If you believe in whatever is stated above then adopt those measures, which we have suggested for getting release from mundane existence and obtaining Siddhahood; don't delay. By adopting these measures, you will achieve self-benefaction."

Thus ends the 3rd chapter describing "The miseries of mundane existence and bliss of liberation" in this Moksha Marga Prakashaka named Shastra.

CHAPTER 4

EXPOSITION OF FALSE BELIEF

KNOWLEDGE & CONDUCT

Couplet: Is bhav kai sab dukhnikai, karanr Mithyabhav

Tin kee sata nash kari, pragtai moksh upaav

The main causes of all miseries of this mundane existence are fallacious (alien) dispositions of belief-knowledge and conduct. By uprooting their existence, the right means of attaining liberation gets manifested.

The fundamental causes of all worldly miseries are perverse belief, perverse knowledge and perverse conduct. Their characteristics are being elaborately described here. As a physician tells in detail the causes of the disease and the patient does not take unsuitable diet then he gets free from the disease. Similarly, a detailed exposition of the cause of transmigration (mundane existence) is given here; by knowing which if the mundane beings do not indulge in perverse belief, etc., then they would get free from mundane existence. Hence, a detailed exposition of the perverse belief, etc. is being given here:

The Characteristics of Perverse Belief

This Jiva is having bondage of karmic matter from times immemorial. The misbelief in Tattvas (reality) caused in him owing to the rise of Darshan Moha (faith-deluding) karma is termed as MithyaDarshan (wrong belief). For, the Quality of thatness is the reality (Tattva) i.e. the intrinsic characteristics of the substance which is worth ascertaining is termed as Tattva (the reality). That which is not a Tattva is Atattva (non-reality). Therefore, that which is Atattva (non-reality) is false, so the name of this (falsity) is perversity (Mithya). And "this is thus only"- having such ascertainment, is called Shraddha (belief).

Here Shraddha (belief) is to be taken as Darshan (Faith). Al- though the literal meaning of the word Darshan is general (undifferentiated) perception, yet with reference to the context here the meaning of this verb should be known as "to believe." Similar interpretation is given in Tattvarthsutra's commentary Sarvartha Siddhi. Because general perception is neither the cause of transmigratory existence nor of liberation; rather the belief alone is the cause of transmigration or liberation; hence, in the context of the cause of transmigration-liberation, the meaning of Darshan should be known as belief only.

Thus, the wrong form of perception, i.e., belief is to be understood as Mithya Darshan (wrong belief). Believing contrary to the nature of the substance and not believing as it really is such fallacious determination, i.e. misconception is Mithya Darshan (perverse belief).

Question: Without omniscience (perfect knowledge) all the substances are not comprehended rightly and without having right comprehension the right belief does not evolve; how could then the wrong belief be abandoned?

Answer: Knowing, not knowing or wrong knowing of the substances depends on the Kshayopashama or Udaya of Jnana Varana karma and the ascertainment (belief) evolves only on knowing; how could ascertainment take place without knowing - this is true. But as some person know incorrectly or correctly those objects with which he has got nothing to do and believes them exactly as he knows them, even due to that there is no harm or benefit to him; because of this he does not get the name of an insane or an ingenious person. And if he knows incorrectly the objects with which he is concerned and believes them accordingly then he gets harmed; so, he is called an insane person and if he knows those objects correctly and believes accordingly then he is benefited; so, he is called a wise person. Similarly, if the Jiva knows incorrectly or correctly those things with which he is not concemed and believes them accordingly then there is no harm or gain to him; because of this he does not get the title of misbeliever or true believer, but if he knows incorrectly the substances or elements with which he is concerned and believes them accordingly then he is harmed; therefore, he is called misbeliever and if he knows them correctly and believes them accordingly then he is benefitted: therefore, he is called true believer.

Here it should be known that in not knowing or knowing correctly-incorrectly the non-concerned or concerned substances, there happens the decrease or increase of one's knowledge; so, this much is the loss or gain of the Jiva and its instrumental cause is the Jnanavarana karma. But due to holding false or right belief about the concerned

(essential) substances, there happens some more harm or benefit to this Jiva; so, its instrumental cause is Darshan Moha karma.

Question: Since belief is according to the knowledge, hence, belief appears to be related with Jnana Varana karma; how could the specific instrumentality of Darshan Moha karma be established here?

Answer: All five-sensed rational beings possess the Kshayopashama (destruction cum subsidence) of Jnanavarana karma (i.e., manifestation of knowledge) necessary for effectuating belief of the Jiva etc., essential principles (Purposeful Tattvas). But the Dravyalingi Muni (a possessionless ascetic following complete conduct without right belief) studies even up to eleven Angas (out of the total 12 Angas of the whole scripture) and the Devas (Gods) of Graiveyaka heavens possess clairvoyance knowledge (Avadhijnan) etc.; in spite of possessing such a high degree of Kshayopashama of Jnana varana karma they do not possess the right belief of Jiva etc., essential principles whereas the Tiryanchas (rational five-sensed animals) in spite of their having lesser degree of Kshayopashama of Jnanavarana karma may be found possessed with right belief of Jiva etc., essential principles. It is, therefore, understood that the belief does not evolve according to. (the Kshayopashama of) Jnanavarana only; some other (instrumental) karma is there and that is Darshan Moha (faith-deluding karma). Owing to its rise, the Jiva is found with false belief; then he perversely believes the Jiva etc. essential Tattvas.

Purposeful and Purposeless Substances (Principles)

Question: Which are the purposeful and purposeless substances?

Answer: This Jiva has only one purpose and it is that he should not be miserable but be happy. No Jiva has any other purpose. And non-occurrence of sorrow and occurrence of happiness is one and the same thing, because the absence of misery is nothing but happiness and the accomplishment of this purpose takes place by acquiring right belief of Jiva etc. Tattvas (realities).

Question: How does it happen?

Answer: First of all for eradicating miseries, one must possess the discriminating knowledge of the self and the non- self. If one does not have the discriminative knowledge of the self and non-self then how can he eradicate his misery without identifying the self? Or knowing the self & non-self as to be one thing, if for rooting out the sorrow of the self, one does the treatment of the other non-self thing, how can then the sorrow of the self be rooted out? Or the non- self things are distinctly different from the self, but if one holds the feeling of I-ness and mineness in those non- self things, then misery alone results. The misery gets eradicated only on attaining the discriminative knowledge of the self and non-self. And the knowledge of the self and non- self is attained only after having got the discriminative knowledge of Jiva (soul) and Ajiva (non-soul) substances, because the one himself is Jiva (soul) and the body, etc. are Ajiva (non-soul).

If through distinctive characteristics (differences) etc., the Jiva-Ajiva are identified, then the separateness of self and non-self may be comprehended; hence one ought to know Jiva-Ajiva. Or, on acquiring the knowledge of Jiva-Ajiva, the substances by contrary belief of which one used to suffer from misery, now by attaining the right knowledge of the same, misery gets eradicated; hence, acquiring knowledge of Jiva-Ajiva is a must.

Further, the cause of sorrow is bondage of karmic matter and its causes are false belief, etc. influx (instincts). If one does not identify these, does not know these as to be the root cause of sorrow, how can then he uproot them? And if one does not eradicate these instincts, how would not then the karmic bondage take place? Therefore, misery alone is caused. Or the false belief, etc. instincts (dispositions) are misery -incarnate. If those are not identified correctly as they really are, then one cannot eradicate them and consequently, one would remain miserable only; hence, one must know Asrava (influx).

Further, the cause of all miseries is karmic bondage. If one does not know this then one would not make effort to get rid of it; then due to its instrumentality one would remain miserable. Therefore, one must know Bandha (Bondage).

And uprooting of Asrava (influx) is Samvara (stoppage); if one does not know its (Samvara 's) differentia then one would not indulge in it; then influx (Asrava) only would continue, due to which misery alone would be caused both in present and in future. Therefore, one must know Samvara (stoppage).

Further, somewhat partial eradication of karmic bondage is termed as Nirjara (partial sheddingoff). If one does not know it, then he would not make effort to follow it; consequently, the karmic bondage would persist wholly, due to which misery alone would continue. Hence, one must know Nirjara (partial shedding off of impurity).

And the absolute up rooting of all sorts of karmic bondage is termed as Moksha (perfect liberation). If one does not identify it, he would not make effort for evolving it, then he will continue suffering from the agonies in the world produced by karmic bondage. Hence, one must know Moksha (liberation). Thus, one should know Jiva, Ajiva etc. seven Tattvas (realities).

Further, if someone may know the seven Tattvas from scripture but until "those are exactly so only" - such sort of a crystal clear conception is not evolved, what is then the advantage of such knowledge? Therefore, right belief of Tattvas is fruitful. Thus, only on acquiring the true belief of Jiva etc. Tattvas, the purpose of eradicating miseries is accomplished. Hence, one should know that the Jiva etc. substances only are the purposeful substances (Tattvas).

Further, specific details of these (Tattvas) are Punya (virtue) and Papa (vice) etc; their true belief also is fruitful because detailed exposition is more effective than general exposition. Thus, these substances are purposeful; hence, on acquiring their right belief, misery ends and real happiness evolves and without their right belief misery continues and happiness does not evolve.

And besides above stated Padarthas (substances) there are other innumerable substances; all those are purposeless because possessing or not possessing their right belief is in no way the cause of happiness or misery.

Question: Basically, you have described Jiva and Ajiva the two substances, in which rest all substances are covered; besides them, what other substances are left out which are described as purposeless?

Answer: All substances are, of course, covered in Jiva-Ajiva but there are many specialties of those Jiva-Ajiva substances. Out of those specialities of Jiva-Ajiva, the right belief of such specialities which leads to the right belief of self and non-self, gives rise to the belief of forsaking Raag (attachment) etc. and will produce happiness; and by having wrong belief, of which the right belief of self and non-self is not evolved, the belief of forsaking attachment, etc. is not generated and will result in misery. Knowledge of Jiva & Ajiva substances with such specialties is to be known as purposeful. Moreover, the Jiva-Ajiva substances with their those specialties are to be known purposeless by having or not having the right belief of which the belief of self and non-self may or may not get generated and the belief of uprooting attachment, etc. may or may not get evolved; there is no surety.

For instance, having belief of Jiva and body (person) with Caitanya (consciousness) and Murtatva (corporeality) etc. respectively is purposeful and having belief of human, etc. embodied and jar, cloth, etc. forms of matter (specific forms of Jiva & matter) is purposeless. Similarly, other examples are to be known.

Thus, wrong belief of the aforesaid purposeful Jiva etc. Tattvas should be known as Mithya Darshan (perverse faith).

The Tendency of Wrong Belief

Now the tendency of wrong belief found in mundane beings is described here. Though belief is to be described, yet the description is being given with emphasis on cognizance, because belief follows knowledge.

Wrong Belief about the Self (Jiva) and Non-self (Ajiva) Tattvas

The self Jiva is from the beginningless time; he assumes different modifications owing to the instrumentality of karmic matter. There, he relinquishes the former modification and assumes new modification. And that modification is a conglomerated form of bondage of the one- self (soul) and corporal body of infinite matter-particles (atoms). And "I am this" such sort of I-ness feeling in that modification is found to this Jiva. And he himself is Jiva (soul), his intrinsic nature is knowledge, perception, etc. and the alien dispositions are anger, etc. and the color, smell, taste, touch, etc. are the nature of matter-particles (atoms) - all these characteristics, he believe to be as his own nature.

`These are mine' - this type of mineness feeling is found in them (non-self things). And he himself is a Jiva, the increasing-decreasing states of knowledge, etc. and anger- passion, etc. are his modifications and the changing of color, etc. is the modification of matter-particles (atoms) - all these forms he believes to be as his own modifications. `This is my state' such sort of mineness feeling is held by him.

Further, there exists cause and effect relationship between the Jiva (soul) and body, hence, whatever movement or action takes place, he believes it to be as his own. Perception, knowledge (sentience) is one's nature and the touch, etc. material senses which are parts (limbs) of the body are merely instrumental to his activity. This (misbeliever) treating these as one with himself, believes that "I touched by hand, etc., tasted by tongue, smelled by nose, saw by eyes, heard by ears". Further, situated in the heart is the material-mind made up of (specific material-particles called) Manovargana in the form of eight-petal lotus. It is not visible to eyes, and is a part of body; thus on its being instrumental, the knowledge functions in the form of remembrance, etc. Treating the material mind and the knowledge as one, he believes that "I knew by material mind".
Further, when the desire of speaking arises then he vibrates his Pradeshas (spatial units) in- a way that speaking materializes. Thereby, owing to (the instrumentality of) common-space occupancy-relationship, the organs of the body also vibrate. Owing to their instrumentality, the Bhasha- Varganakind of Pudgala (matter-particles) turn into the vocal-words-form. Treating all these as one, he believes "I speak".

Further, the desire of making movement, etc. action or acquiring (enjoying) a thing, etc., arises in the self, then he vibrates his Pradeshas in a way that the desired action takes place. There, owing to the common-space-occupancy- relationship; the organs of the body vibrate then that action takes place; or without one's desire the body vibrates; then one's (soul's) Pradeshas also vibrate. Treating all these as one, he believes "I make movement, etc. I acquire (enjoy) the objects or I have acquired (enjoyed) it, etc." Thus he believes in several ways.

Further, when the passion dispositions arise in this Jiva then the bodily movements also become according to those passions; for example, eyes become red on the rise of anger- passion, etc., the face becomes cheerful on the rise of laughter-passion, the penis becomes stiff (erect) on the rise of male sex-passion; this (misbeliever) treating all these as one, believes, "I do all these acts". And the states of cold, warm, hunger, thirst, disease, etc. are generated in the body; through their instrumentality, being overpowered by delusion, he himself believes happiness and sorrow; knowing all these as one, he believes the cold, etc. (states of body) and happiness-sorrow as if all this has happened in him.

Further, because of union and disunion of the atoms of the body or because of changes in their states or because of cuts in the bodily parts, etc., one (embodied self) becomes (physically) obese-gaunt (lean and thin) etc., young-old, etc. or crippled, and accordingly, one's soul's Pradeshas get contracted or expanded; this (misbeliever) treating all these as one, believes: I am obese, I am lean and thin (gaunt), I am child, I am old (aged), my these limbs have been cut" believes in such many ways.

Further, the Gati (state of existence), Kul (race) etc. are found from the viewpoints of the body. Treating them as one's own, he believes, "I am human, I am animal or plant (Tiryanch), I am Kshatriya (warrior), I am Vaishya (trader) etc." And from the union and disunion of the body point of view, birth and death take place; treating it as his own birth-death, he believes: "I took birth, I will die".

Due to the relationship with the body only, he believes having kinship with other things. He treats them to be his parents who have been instrumental in giving birth to his body, to her who dallys his body amorously accepts as his wife, to him who got birth by his body accepts as his son, to him who is beneficent (helpful) to his body accepts as his friend, to him who harms his body accepts as his foe; such sorts of belief are found in him.

What more to say? He believes himself and the body as one in all respects. Here the names of the senses, etc. have been described but he is totally unaware of all this. Senselessly, he holds I-ness feeling in the embodied form (Paryaya); What is its reason? The same is being explained now:

This Jiva is having sensory knowledge from the beginningless time, due to that reason, "the self who is of non-corporeal (immaterial) form" this is not cognized by him, but 'the body which is of material form' - that only is cognized by him. And it is the nature of the self to definitely possess I-ness feeling by knowing something as to be the self. Hence, so long as the self (soul) is not cognized as to be a separate entity till then he possesses I-ness feeling in their combined form of modification (embodied form) only.

There exists an uttermost cause and effect relationship between the self (soul) and the body, that is why the separateness (discrimination) is not cognized and the thought by which the separateness is cognized cannot evolve owing to intense influence of wrong belief. Therefore, I-ness feeling is found in the embodied form (Paryaya) only.

Further, sometimes on association of external things (wealth, etc.), this Jiva treats all these things as his own due to wrong belief. Although son, wife, wealth, grain, elephant, horse, house (palace), servant, etc. appear to the self as distinctly different from the self and always not dependent on the self, even then he (this misbeliever) feels mineness in them.

Sometimes such sort of hallucination about the son, etc. arises that "their existence is my existence". And due to wrong belief, the characteristics of the body, etc. are perceived only contrary to their nature. He believes transitory as permanent, separate as not separate, cause of sorrow as cause of happiness, sorrow as happiness; such contrary feeling generates.

Thus, owing to wrong knowledge of Jiva-Ajiva Tattvas wrong belief persists.

Wrong Belief about Asrava-Tattva

Further, owing to the rise of Mohaniya karma (deluding karma) mithyatv (wrong belief) and kasayas (attachment & aversion passions) etc. dispositions are caused in this Jiva; he (the misbeliever) believes them to be as his nature, does not know them as caused by the rise of karmas. He believes perception and knowledge (Upayoga) and these influx dispositions (Asrava Bhavas) to be as one thing, because their substratum is the same one soul and the change of their modification happens on the same moment of time, therefore, the distinct nature of these is not comprehended by him and the thought (knowledge) which is the cause of realizing distinct nature cannot evolve owing to the force (severity) of wrong belief.

"These wrong belief and passions are found with restlessness, hence are distressing in the present and are the cause of karmic bondage; therefore, will produce misery in future" -he (the misbeliever) does not believe them so and knowing advantageous, indulges himself by engrossing in these dispositions. Further, he becomes miserable because of his own wrong belief and passions and in vain considers others to be the cause of misery. For example, (the Jiva) becomes miserable due to wrong belief but considers that substance irksome which does not modify according to his belief. And one becomes sorrowful due to anger-passion but he considers that thing distressing with which he got angry. One becomes miserable due to greed-passion but he considers misery being caused by not getting the desired thing. Similarly, one should understand in other respects also.

Further, whatever fruition of these influx dispositions takes place, same is not cognized by him. Due to severity of these (passions) one gets birth in the hell, etc. and due to mildness of these, one gets birth in the heaven, etc.; there he experiences more-less restlessness misery but one does not cognizes it to be so and as such those dispositions (influx) do not appear to be bad. The reason is this that those dispositions appear to be produced by him, therefore, how to believe them to be bad?

Thus, owing to wrong knowledge of Asrava-Tattva wrong belief is caused.

Wrong Belief about Bandha-Tattva (Bondage)

Further, karmic bondage of knowledge-obscuring, etc. type of karmas is caused by these influx dispositions (Asrava Bhavas); on rise of those karmas, decrease in knowledge and perception, evolution of perverse belief and passions, non- fulfillment of desired object, meeting with causes of happiness and unhappiness, continued association with the body, getting birth with particular Gati (state of existence), Jati (class of Jivas) body, etc. and obtaining of high-low status take place.

In the causation of these, the prime cause is the karmic matter, which he (the misbeliever) does not identify, because it is extremely subtle in form, it is not visible to him and that karma does not appear to him to be doer (instrumental cause) of these deeds; therefore, in their occurrence, either he believes himself as the doer or someone else as the doer. And when he fails in determining the doer (creator) to be either himself or someone else, then thoughtlessly believes destiny to be the creator.

Thus, owing to wrong knowledge of Bandha-Tattva (principle of bondage) wrong belief is caused.

Wrong Belief about Samvara Tattva

Absence of influx (Asrava) is stoppage (Samvara). How can one effectuate the right belief of Samvara (stoppage of inflow of karmic matter) who does not correctly recognize influx (Asrava)? For instance, someone follows unwholesome conduct; (if) it does not appear unwholesome to him how would then he believe its absence to be wholesome? Similarly, Jiva (mundane being) is engrossed in influx Asrava; (if) it does not appear harmful to him, how then would he believe Samvara to be beneficial which evolves in the absence of influx (Asrava)?

Since eternity, only Asrava Bhavas are found evolving to this Jiva. Samvara (stoppage of influx) has never been evolved; therefore, evolution of Samvara is not comprehended by him. On evolution of Samvara the spiritual bliss is produced; this is not believed by him. By Samvara there will be no sorrow in future, is not believed by him. Therefore, he makes no effort for stoppage of influx (Samvara of Asrava) and believing other objects to be distress-causing, makes efforts for their dissociation but those are not under his control; he unnecessarily feels melancholic.

Thus, due to wrong knowledge of Samvara Tattva, wrong belief is caused.

Wrong Belief about Nirjara Tattva

Further, partial destruction of bondage (of karmas) is Nirjara (shedding off). How can he who does not recognize Bandha correctly, evolve the right belief of Nirjara? For example, if someone does not know that misery will be caused by the poison etc. eaten by him, why would then he know beneficial the remedy of destroying it? Similarly, if one does not know that the misery will be caused by the karmas bonded in the past, how would then he know beneficial the remedy of their destruction (Nirjara)?

Further, this Jiva cannot acquire the knowledge of subtle karmic particles through senses and also does not know their power of causing misery. Therefore, knowing other objects as instrumental in producing misery, he tries to destroy them only, but those objects are not under his control. Moreover, if by chance, for the sake of removing sorrow, some agreeable association takes place, then that too takes place as per one's karmas. Therefore, he unnecessarily becomes miserable by making effort about them.

Thus, due to wrong knowledge of Nirjara Tattva, wrong belief is caused.

Wrong Belief about Moksha Tattva

And (the state of) complete destruction of all sorts of karmic bondage is termed Moksha (perfect liberation). How can one, who does not recognize karmic bondage and all sorts of miseries caused by bondage, have right belief of Moksha? For example, someone is having a disease; if he does not know that disease and the anguish caused by that disease, how would then he believe beneficial the complete eradication of disease? Similarly, this Jiva is having karmic bondage; if he does not know that bondage and the misery caused by that bondage, how would then he know beneficial the complete eradication of karmic bondage?

And this Jiva does not have the knowledge of karmic matter and their potentiality; therefore, knowing the external objects as to be the cause of misery, he tries to destroy them totally. And he knows that he will become perfectly happy by accumulating the desired materials which he believes to be the cause of complete destruction of miseries, but this can never happen. He unnecessarily becomes miserable.

Thus, due to perverse faith and owing to wrong knowledge of Moksha Tattva the wrong belief is caused. In this way, this Jiva entertains wrong belief about Jiva etc. seven purposeful Tattvas (elements) due to perverse faith.

Wrong Belief about Punya-Papa (Virtue & Vice)

Further, Punya-Papa Tattvas (virtue & vice) are the details of aforesaid Tattvas and the class of both Punya and Papa is one and the same; nevertheless, he understands Punya beneficial and Papa harmful due to wrong belief. Owing to rise of Punya if according to one's desire some work is accomplished then he feels it beneficial and owing to rise of Papa if the desired work does not materialize then he feels it bad; but both are the cause of agitation; hence, both are bad only.

And this Jiva, due to his own conviction, feels happiness- unhappiness in such conditions. Spiritually speaking, wherever there is agitation there is sorrow only. Therefore, treating the rise of Punya and Papa as beneficial and harmful is nothing but delusion.

And many Jivas, at times, consider the auspicious- inauspicious thoughts which are the cause of bondage of Punya and Papa as good or bad; that also is delusion, because both (types of thoughts) are the cause of karmic bondage.

Thus, owing to wrong knowledge of Punya-Papa wrong belief takes place. In this way, the nature of perverse faith in the form of misbelief of Tattvas has been described. This is false; hence, its name is mithyatv (perverseness) and this is devoid of true belief; hence, the same is termed as Adarshan (no-belief).

The Nature of Wrong Knowledge

Now the nature of wrong knowledge is described. Knowing incorrectly the Jiva etc. purposeful Tattvas is termed Mithya-Jnan (false knowledge). Due to this, doubt, perverseness and indecisiveness are caused in knowing the Tattvas. There, "is it this or that?" - such sort of mutually contradictory dual form of knowledge is termed doubt (Sanshaya); e.g.- "Am I a soul or a material body?" such knowledge - And "It is like this only"- such sort of one form of knowledge contradictory to the intrinsic nature of the substance is termed perverseness (Viparyaya); e.g.- "I am a material body" - such knowledge. And "Something is there" such sort of indeterminate form of thought (knowledge) is termed indecisiveness (Anadhyavasaya), e.g. "I am something"- such knowledge. Thus, doubt, perverseness, indecisiveness form of knowledge about the purposeful essential Jiva etc. Tattvas is termed wrong knowledge (Mithya-Jnan).

Further, the name of false knowledge or right knowledge is not attributed from the viewpoint of knowing correctly or incorrectly the purposeless substances (Tattvas). For instance, if a misbeliever knows a rope as a rope, it is not termed as right knowledge and if a true believer knows a rope as a snake, it is not termed as false knowledge.

Question: Why should not one call right knowledge or wrong knowledge to the clearly perceptible right-wrong knowledge?

Answer: Where the purpose is only of knowing or ascertaining right-wrong, then whatever substance is there, the name right knowledge, wrong knowledge is given according to the viewpoint of knowing it right or wrong. For example, in describing direct-indirect form of comprehensive knowledge (Pramana) some substance is taken in view; there knowing it correctly is taken as right knowledge and knowing it doubtfully etc. is stated as the invalid form of wrong knowledge. But here the object is to determine the right and wrong knowledge, which are the cause of transmigration or liberation. In this connection the right or wrong knowledge of rope, serpent etc.; is not the cause of transmigration or liberation; that is why the right knowledge or wrong knowledge are not described here from their point of view. Here the right knowledge - wrong knowledge are described from the viewpoint of knowing of the purposeful Jiva, etc. Tattvas.

From this purport point of view only, in the scripture, all knowledge of a misbeliever is termed as false knowledge only and all knowledge of a true believer is termed as right knowledge.

Question: The misbeliever's knowledge about the Jiva etc. Tattvas is wrong; you may call it wrong knowledge, but at least call his correct knowledge about rope, serpent, etc. as to be the right knowledge?

Answer: Whatever a misbeliever knows, he does not perceive there the difference of substantial existence and non- existence, that is why it produces cause-perversity, nature- perversity and discriminative-perversity. There, whatsoever he knows, he does not identify its root cause and believes the contrary cause as to be the real cause; this is cause- perversity. And whatever he knows, there he does not identify its basic substantial nature; rather believes the contrary nature as to be the real nature. This is nature-perversity. And whatever he knows, there he does not identify that this is different from these and indivisible from these; rather believes divisibility and indivisibility contrarily; so, this is discriminative perversity. Thus, perversity (contrariness) is found in the knowledge of a misbeliever.

Just as an insane person understands mother as wife and wife as mother; in the same way the misbeliever knows (the Tattvas) contrarily. And just as that insane person also in some particular moment knows mother as mother and wife as wife, even then, his knowledge is not backed by definite and assertive belief. Therefore, his knowledge is not said to be right knowledge. Similarly, a misbeliever if in some particular moment knows some thing correctly also, even then his knowledge is not backed by definite and assertive belief or if he knows correctly also from it he fulfills his purpose contrarily only. Therefore, his knowledge is not termed the right knowledge. Thus, misbelieve knowledge is called wrong knowledge.

Question: What's the cause of this wrong knowledge?

Answer: Due to rise of Moha (faith-deluding karma) the wrong belief is caused and the right belief is not evolved, this is the cause of this wrong knowledge; e.g. as due to mixing of poison, the food also is termed as poison; similarly, due to relation with wrong belief, the knowledge is also termed as wrong knowledge.

Question: Why don't you call Jnanavarana karma as to be the instrumental cause?

Answer: Due to rise of Jnanavarana karma ignorance in the form of absence of knowledge is caused and on account of its Kshayopashama somewhat manifestation of knowledge in the form of Mati Jnan (sensory knowledge) etc. takes place. If out of these we regard some aspect as wrong knowledge and some aspect as right knowledge then both of these aspects are found in the misbeliever as well as in the true believer; hence, both of them will be found possessing wrong knowledge and right knowledge and this is against the fundamental principle; therefore, Jnanavarana karma is not established as to be the instrumental cause (of wrong or right knowledge).

Question: What is the cause of wrong-right knowledge about rope, snake, etc.? Why should not the same be described as the cause of wrong-right knowledge about the Jiva, Ajiva, etc. Tattvas ?

Answer: Whatever incorrectness is there in the knowing process, it is due to the rise of Jnana Varana karma and whatever correctness is found, that is due to the Kshayopashama of Jnana Varana karma. For example, someone knew a rope as a snake; there is the rise of the obstructing cause of the power of knowing correctly; that is why he knows incorrectly; and when he knew a rope as a rope, there the cause of the power of knowing correctly is the Kshayopashama (of Jnanavarana karma); that is why he knows correctly. Similarly, the instrumental cause in the manifestation and non-manifestation of the power of knowing the Jiva-Ajiva etc. Tattvas correctly is only of Jnanavarana karma, but for example, if due to <