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-knowiedge 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 feebled 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 someone 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 passional 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 (PapaBandha); 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.