Jainworld
Jain World
Sub-Categories of Passions
About This Book (Translator's Prelude)
Peculiarity of Jainism
Introduction
Prologue
Nature of Mundane Existence
  Miseries of Mundane Existence and Bliss of Liberation 
  Exposition of False Belief Knowledge and Conduct
  Analytical study of different religions
  Refutation of False Deity-Preceptor-Religion
  X-ray of Jaina-misbelievers
  Nature of Sermons
  Nature of Liberation Path
  Nature of Noble Peaceful Death
  Rahasyapoorna Chitthi (Spiritual Letter)
  Glossary

Exposition of False Belief Knowledge and Conduct

 

 

And the anger, pride, deceit, greed, laughter, liking, disliking, sorrow, fear, disgust, female sex-passion, male sex-passion, neuter sex-passion, forms of passionate dispositions are nothing but the details of these attachment- aversion feelings only. All these are the sub-divisions of Mithya Charitra only. All these have already been described earlier.

 

And in this conduct, there is absence of self-absorption form of conduct; therefore, it is also termed as Acharitra (non- conduct). And here those (passionate) thoughts are not destroyed or are not free from attachment; therefore, this is called Asamyam (incontinence) or Avirati (vowlessness). Because, if there is unrestrained involvement in the objects of five senses and mind and in the injury of five kinds of immobile being as well as mobile beings and the thoughts of renouncing them do not arise, the same is termed as twelve kinds of incontinence or vowlessness. Such activities take place on the evolution of the passionate dispositions. Hence, know that Mithya Charitra is called Asamyam or Avirati. This is also termed as Avert (Vowlessness) because indulgence in sinful acts of injury, falsehood, theft, unchaste and hoarding is called Avert.  The root cause of all these tendencies is the Pramattayoga i.e., the activity actuated by passions. The Pramattayoga is full of passions; therefore, Mithya Charitra is also called Avert, (Vowlessness). In this way, the nature of wrong conduct, (Mithya Charitra) has been described.

 

In this way, the tendency of wrong belief, wrong knowledge and wrong conduct is found in the mundane beings since eternity. This type of conduct is found in all kinds of Jivas from one-sensed etc., up to the irrational five-sensed beings. And excepting true believers, such kind of conduct is found in all the rational five-sensed beings.  Whatever type of conduct be possible in which ever state of existence, the same should be understood in that context. For example, the one-sensed beings, etc., are found possessed with less or more senses and the attachment of wealth, son, etc. is found in the human beings only.  With the consideration of these things only the wrong belief, etc. are described here. And whatever peculiarities are possible in whichever state of existence the same should be understood in that context.

 

Further, the one-sensed beings, etc., do not know the name of the senses, body, etc. but the disposition which signifies the meaning of that name, they are found indulging in them in the aforesaid manner. For instance, "I touch with the touch- sense, body is mine"- such word or name is not known to him, nevertheless, it indulges in that disposition which signifies its meaning. And the human beings etc., know many of the names too and tend to indulge according to their characteristics; such many types of peculiarities are possible in different contexts.

 

The Glory of Delusion

 

Such dispositions of wrong belief, etc. are found in this Jiva since eternity; these are not imbibed afresh. Behold its greatness; whatever embodied form (this Jiva) attains there at (in that particular state of existence) such sort of aforesaid conduct only is found automatically to this Jiva even without any sermons, due to the rise of Moha (deluding karma). And in the human beings etc., even on meeting the causes of right thinking, right form of conduct is not evolved and even if the chance of the discourse of a real monk is available and he may admonish repeatedly but he does not pay any attention.  And if he also perceives the truth rightly even then he does not believe in it and believes contrarily. The same is being explained hereunder.

 

When death occurs, the body and the soul clearly get separated.  Leaving one body, the soul reincarnates in other body; there the peripatetic Devas etc. are seen disclosing the relations of their previous births, but he cannot discriminate the self from the body.  The wife, son, etc. are clearly seen to be the companions of their selfish motto. If
their self-interest is not served, instantaneously they are seen turning inimical, (but) this misbeliever feels mineness in them and for fulfilling their desires, he indulges in various types of sinful acts which become instrumental cause of his going to hell, etc. Wealth, property, etc. are seen changing hands, but he believes the same to be his own. Further, the condition of the body and the external property, etc. are seen getting created and destroyed of their own; he unnecessarily becomes the doer of them. There the work which goes right according to his will, about it he says- `I did it' and if it goes wrong then he says, `What can I do? Rather he thinks "so was to happen or why did it happen like this?" But either he should have been the doer of all such deeds or should have remained the non-doer, (but) he does not think so.

 

Although he knows that death is certain, yet being sure of his death he does not do any thing worth doing; rather he indulges in the activities concerning the present embodied existence only. And being sure of his death, he sometimes says, "I will die and the body will be burnt"; sometimes says, "If my fame remains, I remain alive"; sometimes says, "If the sons, etc. will survive, I will survive". In this way, he prattles like a mad man and thus remains unconscious (about the self).

 

Although he knows well that he has to leave for next embodied life, yet he makes no effort for getting agreeable and avoiding unagreeable associations for the next birth and instead makes ceaseless effort in order that the generation of his sons, grandsons, etc. may remain in agreeable condition; nothing unagreeable may happen to them.

 

Although, after someone's death, the property collected in the present existence is not seen rendering any help, yet in spite of being sure of next birth, he continues to protect and acquire property, etc. in this birth.

 

And due to indulgence in sensual pleasures, passionate acts and acts of injury, etc., he himself becomes unhappy and miserable; becomes foe of others and reproachable in this world and becomes miserable in the next world also. All this he knows well, yet indulges in the aforesaid acts only. Although in many ways he himself perceives all this well, yet he believes, knows and follows contrarily.  So, all this is the glory of delusion.

 

In this way, this Jiva is found indulging in wrong belief- knowledge-conduct from beginningless time. Due to this indulgence, the association of karmas creating several kinds of miseries in this world is found. These (perverse) dispositions alone are the seeds of all sorrows and none else.


Therefore, Oh! Bhavya! (O! capable soul!) If you wish to get rid of sorrows then eradicating of these wrong belief etc., alienated dispositions, is the only act worth doing; by this way only, you will achieve the highest benediction.

 

Thus, the 4th chapter describing the wrong belief-knowledge- conduct in the Moksha Marg Prakashak Shastra is concluded.