CHAPTER III
Samyagadarsana and the Seven Tattvas
SHORT RETROSPECT: we have devoted our previous chapter, in the first
place, to the exposition of the Jaina view of reality in general, and
have endeavored to expound how the ontological nature of beings is in
accord with experience. Secondly, we have shown that Pramana, Naya and
Anekantavada are the epistemological counterparts of the Noumental
reality, and that Syadvada is the vehicle of expression and
communication of the ontological nature of things. Thirdly, we here
dealt with the nature of the six kinds of substances with special
attention to the self. Lastly, we have indicated the various expressions
of the ethical ideal, and have endeavored to point out that they convey
indited meaning.
1 Panca. 39.
and Comm. Amrta. 2. Panca. Comm. Amrta. 38.
3 Dravya. 40.
MITHYATVA AS THE GREAT OBSTACLE TO THE HIGHEST RELISATION: We have seen
that the ultimate goal of the spiritual aspirant is the achievement of
the perfect state of existence. The ideal is not something situated in a
distant land, but it consists in the relisation of the transcendental
nature of one's own self. It is the self in its veritable, dignified and
ontological nature. We may pose a simple question: how can an innate
nature of a things be remote from it ? or how can the original qualities
since beginning's past. Notwithstanding the ideals the realization of
one's owe true self, the effort for its revival and actualization is not
so attractive as may be expected ? Rather the life of flesh is becoming
easier than the life of the spirit. It is overwhelmingly astonishing,
but it is a fact, and undeniably stares us in the face. This
convincingly gives one to understands that there is an intermediary
something which compels one to cling to the creature comforts and
earthly pleasures, and offers great resistance to the realisation of the
sublime end. Confronted with this recognition, we cannot deny that there
exists a principle kwon as Avidly (nescience) , Mithyatva (perversity),
and Ajana (ignorance) commonly recognised by all the systems of Indian
philosophy, though with different interpretations due to their diverse
metaphysical outlooks. Thus Mithyatba at as a barricade to the soul's
true life it is life it is at the root of all evils, the see of the tree
of Samaras. Tiposions all our activities so as to check the realisation
of the Summum Bonum of life. Moreover, it is responsible for the
perversity of knowledge and conduct alike the whole outlook, knowledge
and indent are vitiated by it Spartans. So long as Mithyadarsana is
operative, all our efforts to witness the sun of self's glory are bound
to fail it is to be rooted out in the interest of rendering its
unwholesome functions null and void. In other words, Samyagadrasana
(spiritual conversion) is to be attained, which in turn will make
knowledge and conduct right and conducive tot the attainment of
liberation. It is obey after the acquisition of Samyakva (spiritual
inversion) that the soul attains the primary qualification for even
marching towards emancipation from the wheel of misery if Mithyatva is
at the root of Samaras Samyaktava is at the root of Moksa. But in after
the dawn of Samyaktva, i.e. after the knowledge becomes right, the
conduct relevant to Nijsa cabbitive effected akk at once owning to there
operation of certain other predisposition's and occupations of the soul.
Consequently is adopts at the outset partial conduct, keeping in view
the ideal of perfect conduct. In the present chapter we shall deal with
the nature of Samyagadrasana (spiritual conversion), since it forms the
base for the start of the spiritual journey. We shall then turn to the
consideration of partial and complete conduit in the next two chapter,
namely 'Acara of the Householdersand Aara of the Muni'
TATTVAS AS THE SIE QUA NO OF THE ETHICAL AND THE SPIRITUAL LIFE: Before
we embark upon the study of Samyagadarsana, it will be worth while to
begin with the nature, importance and ipications of the seen Tattas
inasmuch as the proper understanding of the these will enable us to
understand the meaning of Samyagadarsana (spiritual conversion). The
insight to the nature of these Tattas is the sine au non of the ethical
and the spiritual life. The unambiguous and graphic apprehension of the
Tattvas is indispensable for the deliverance of the self. The march
towards the spiritual goal presupposes the faith in the Tattvas and
their learn consciousness. The two lines of thought relating to the
Tattvas and the Dravyas need not be confused with each other, but the
purport of each is to be borne in mind. The Jaina philosophers have two
purposes- metaphysical interpretation f the universe and salvation of
thew soul- in view the six Dravyas which have been dewelt upon in the
previous chapter, are the expressions of the metaphysical curiosity of
the human min, while the seen Tattvas are the manifestation of its
ethical and religious inquisitiveness. The latter deal with the
spiritual disease and its causes, as also wit the means to cure it and
the cured state; i.e. they deal with Samsara and its cause, as also with
Moksa and it cause Thus the aspirant must know Bandana and its cause;
namely Asraa, as well as Moksa and it scausesl namely Samovar and
Nirjara. In addition to these five Tattvas it is necessary to have the
knoledge of the self which is bound, but which is to made free The bound
state of existence presupposes the recognition of on conscious (Ajiva)
principle, by which the self is bound from beginning less past. Thus the
study of these sever Tattvas: 1) Jiva, 2)Ajiva, 3) Asrava, 4) Bandha, 5)
Samvara, 6) Nirjara and 7) Moksa is of primary importance for a person
longing for emancipation. Instead of the seven Tattvas Kundakunda 1
speaks of the nine padarthas, i.e. he appends
1 Samaya.
13.
they (Punya
ad Papa) an be easily included in Asrava and Bandha. So their separate
enumeration has not been considered proper by other Acaryas like
Umasavati and Pujyapada. If Kudakunda has done this it is simply in the
interest of elucidation , and not with a view to distorting the number
and purports of the Tattvas. Now we propose to dwell upon the Tattvas
since they are Basle to the aspirant's spiritual career.
JIVA TATTVA : Let us first begin with the Jiva Tatta; for the
enunciation of the remaining six Tattvas�Ajiva, Asrava, Bandha, Samvara,
Nirajara and Moksa loses all significance if the Jiva is not enumerated
first. To comprehend its are prior to the consideration of the other
Tattvas is necessary, inasmuch as it is the self (Jiva ) which is bound,
and it is the self which seeks freedom from bondage. The reflection on
Badha and Moksa, and the inquiry into them are inconceivable in the
absence of the subject or the self whoosh nature is to reflect and
Enquirer Hence it is obvious that the clear and precise nature of the
self is to be boron in mind prior to the comprehension of the other
Tattvas. the exposition of the remaining six Tattvas is useful for
understanding the life history of the soul, which is quite essential to
spiritual progress. In our previous inquiry into the nature of Jiva
Dravya, we have dealt with the character of the empirical self together
with its barrows form so subsistence, and in ourdiscussion of the nature
of the ethic ideal we have referred to the transcendental nature of
self; hence to reiterate them here will be unnecessary.
AJIVA TATTVA : Let us now turn to the Ajia Tttava, which should be
distinguished from the Aj1va Draya. In Jainism Aj1va Dravya signifies
the existence of five substances with the exception of Ji1va. Of the
five substance, the four Dhrama, Adhrama, Akasa and kala have no
malignant influence on the nature of the soul Pudgal the fifth, however,
has been exercising its limiting and vripling influence on the empirical
conscious principle from all eternity, and thereby has been obstruction
the manifestation of its inherent excellence. Thus the Aj1va Tattva I
contrast tot he Aj1va Dravya should mean simply Pudgala (matter).
Inasmuch as the Tattvas, as we have already pointed out, possess
spiritual significance and so contribute I toto towards the winning of
one's own salvation. We have also already looked into the nature, the
functions and the forms of pudgala in the preceding chapter to
repeat them here will be unnecessary insight into the nature of the
Aj1va Tatta will yield insight into the nature of the material biding
force, which is to be shaken of if the freedom of the soul is to be
sough. The enslavement of the Ji1va in the body of matter is abused by
the subtle and invisible matter, known as karma and the
accomplishment of freedom from bondage must consequently imply the
removal of the Karmic particles of matter from the soul. The remaining
five Tattvas arrived at by the reciprocal interaction f self and matter
deal with 1) the influx of material Karmas into the soul, 2) their
absorption into it, 3)the cessation of their inflow, 4)the elimination
of the accumulated filth of material Karmas and lastly 5) emancipation
from them.
ASRAVA AND BANDHA: Of the sever Tattvas the nature of Ji1va and Aj1va
Tatta having been discussed, we now propose to dwell upon Asraa and
Bandha, it is Asraa (the influx of Karmas into the soul) which prepares
the ground for Bandha (absorption of the Karmic particles into the
soul). The latter derives all its meaning and significance from the
former. Bandha is parasitical in character. It owes its life and
existence to Asraa. If Asraa is denied, Bandha will ipso facto be
denied; and in consequence human anguish and affliction will to
unsubstantial to have room for any spiritual endevlu now one is
naturally led to Enquirer into the cause of inflow of Karmic matter. The
fundamental and legitimate use Asrva (inflow of Karmic matter into to he
soul ) is the vibratory activity of the soul caused by the action of
mind, body and speech, which is technically called' Yoga' 1 This 'Yoga
it may be noted, is the most comprehensive cause of Asraa, since it
embraces both the empirical souls and the Ji1vam muktas or the Arhantas
within its range. We may point out here that this 'yoga' is also one of
the caused of Bandha we shall explain this point afterwards. Here it
will suffice to say that Yoga alone does to create empirical bondage.
The empirical self from the beginnings past is under the malignant
influence of passions accruing from the association of Karmic matter.
Consequently, Yoga also with passions attracts fresh material partials
which get trasormed automatically into Karmic particles and engender
empirical bondage of the soul These attach themselves to the soul, just
as the hot iron ball when placed in water, absorbs it from all side, or
just as lied or wet cloth gets the
1 Tasu. VI. 1,2.
surrounding
sand particles into it.1 In short, Asrava is due to Yoga,
while Bandha is due to Yoha on the one hand, and passions of the other.
Ina difference way Yoga alone and Yoga with passions are the causes of
Asraa and Bandha. The example of the former is the embodied supermpirial
soul, while that of the latter is the empirical soul but the Asraa and
the Bandha in these two souls should be clearly distinguished,. We shall
endear to explain this distinction later on. At present we proceed to
point out the attar of yoga and passions. While dealing with this, we
shall indicate the assess of Asraa and Bandha in a manner which may
explain the whole mundane suffering and existence, as also the cause of
the sojourn of the transcendental self in the embodied condition, namely
the Arhat state or the Joan mukatastate. Such an exposition may inspire
the aspirant to tripe out all the conditions the writhing the final
achievement of the Siddhahood.
NATURE OF YOGA: The legitimate use of Asrva is Yoga, as has been
mentioned above, now we have to note that the two, namely, yoga and
Asrava, are identical, inasmuch as the vibrations occurring in the
Predacious of the soul by reason of the activity of speech, body and
mind synchronies with the inflow of Karmic particles Further, the
endeavor to set the speech body and mind in pertaion which results in
the abortion of Pradesas a of the soul is allied Yoga. 2 Arahantas and
empirical souls possess this sort of endear but the Siddhas are
destitute of all endeavor, and hence destitute of Yoga; for they have no
activity of speech, body and mind Now, Yoga as the endeavor is causally
related with Yoga as the vibration of the soul, or the operation of
mind, body and speech. Therefore, sometimes the endeavor is allied Yoga,
and sometimes the vibration; so both are correct in view, of the
definition of 'Yoga ' 3 The maximum possible number of Yogas is three,
i.e. it varies with the evolution of Jives from the one-sensed to the
five sensed. Such is the general nature of Yoga which inevitably draws
the Karmic matter towards the soul. Thus Yoga prepares the ground for
empirical bondage on the presence of other condition, and consequently,
for the perpetuation of worldly area. In other words, the whole
responsibility and burden form the attraction of Karmic particles toward
the soul devolves upon Yoga,
1 Rajava.
VI. 2/ 4, 5. 2 Sat. Vol . I-p. 279.
3 Sat. vol. I-p.
140; Gomma. Ji. 215.
thought
their assimilation which leads to the obscuration and distortion of the
divine attributes characteristic of the transcendental self, is
incumbent on the presence of there baneful material of passions. So we
shall now deal with the bondage by Yoga and bondage by Passions.
TYPERS OF BONDGAGE YOGA OCCASIOS: We here shown dependence of Bandha
upon Asraa, which is primarily conditioned by Yoga. The bondage of the
soul by Karmic particles admits of fourfold classifications amply, 1)
type bondage Prakriti Bandha, 2)space bondage (Pradesa Bandha), 3)
Duration bondage (Sthiti Bandha ) 4) Intensity of fruition bondage (Anubhaga
Budha ) 1 Let us deal with them one by one (1)The nature of bondage
after the transformation of material into karmica partials wooing to the
vibratory activity of soul, has been designated as type bondage. This
type bondage which may safely be said to correspond to the
transformation of food into different bodily constituents has been
regarded as innumerable or as many as 148 . 3 The eight types of Karmas
are : 1) knowledge-covering (Jnanavaraniya) , 2) intuition
vovering (darsanaaraniya), 3) Feeling producing (vedaniya)
4)delusion producing (mohaniya) 5) Longevitydeteemining ( ayu )
6) Body making (nama), 7) Status determining (gotara and lstly , 8)
Obstruction generating ()antaraya .4) (2) The reality between the
Karmic particles and the Pradesas of the soul along with the volume of
matter attracted through the same agency of Yoga has been styled space
bodngae (pradesa bandha) This bondage itself signifies that none
of the pradesad of soul is left without the particles of Karmic
matter which are quite subtle Thus Yoga has been credited with the two
functions of Space bondage (Pradesa Bandha ) and Type bondage ( Prakriti
Bandha ).5
1 Tasu.
VIII. 3, gOMMA. kA. 89.
2. Sarvartha.
VIII-4.; Rajava-VIII. 4/3. 3. Gomma. Ka. 7.
1.
Gomma-Ka 8; Tasu. VIII-4.
2.
Sarvartha. VIII-3.
P. 379.
* 1-2) That which
obscures knowledge and intuition. 3) Taht which holds up natural bliss
and produces pleasure and pain. 4) That which obstructs right belief and
right conduct. 5) That which determines the period of stay of self in a
particular body. 6) That which is responsible for th4e construction of a
particular body. 7) That which determines status in society. 8) That
which causes handicaps in the enjoyment of wealth and power.
TYPERS OF BODAGE PASSION OCCASION: The incessant continuation of the
Karmic particles in association with the self up to a retain periods of
time, is called duratuio bondage (sthitibadha ) and effect producing
potency with which the Karmic particles become impregnated is known as
intensity of fruition bondage (aubhaga bandha ) The latter refers
to the experiential aspect of the individual soul and is the cause of
differences perceptible in world at large. Tese two types of Bahdha are
abused by passion 1 which are , as a matter of fact reposnsible of the
defiled state of dispassionate activity is arrived at and translated in
to the life of the individual soul. Action with o passion is a matter of
self achievement and requires arduous penance and stringent self
couture, and perpetual life of mediation, keeping in view our ventral
interest which is in the main ethical, we do not widh to go in details
regarding the nature of the four types of Bandha, as is given in the
Jaina scriptures.
YOGA WITH PASSIONS AND WITHOUT PASSIONS: Now we may without fear of
contradiction pouch for the fact that Yoga may exist with passions or
without passions I the life of the individual Corresponding to these
two types of yoga there are two types of Asraa. The one which is allied
iryapatha represents the passionless Yoga, and the other,
samaarayika expounds the transmigratory character of the self
occasioned by the passion infected Yoga 2 The grate Acarya Amrtacandra,
while commenting upon the teat of pravacanasara written by Kundakunda
speaks of two types of activities as mentioned above, but with different
names: viz.; 1)Janpti Kriya and 2)Jneyarthapainamana Kriya 3 In the
first there is simply a supersensuous astute of knowledge which
simultaneously known things as they are a, as they were and as they will
be, without any distortion and predilection this activity obviously
agars with the aforementioned dispassionate actively, and is superbly
exemplified in the divine life of Arahanta or Ji1van mukata who is
contemplated to be blissfully performing the bodily activities of
standing, sitting and moving about , and the activities of sermonizing
the nature and function of true religion.4
1 Sarvartha.
VIII-3. p. 379.
2. Tasu. VI.
4. 3Prava. comm. Amrta. I. 52. 4Prava.
I.44.
These
activities are alsulated to be the natural consequences of the Karmic
fruition though by all means destitute of attachment, aversion and
infatuation. 1 Hence they are as well called, in Karmic terminology,
kasayika kriyas They are stripped by the total annulment of Karmas;
therefore they do to absorb and accumulate the frees Karmas to cause and
recommence the mundane career .2 These activities condition Asrava of
the iryapatha type which is nominal, and which does not keep the potency
of prolonging Samsara indefinitely . Besides it is on account of the
Yoga that transcendental self stays temporarily in the embodied
condition The second type of activity, namely Jneyarthaparinamaa Kriya
which is impregnated with attachment, aversion ad infatuation is deemed
to transmute the inherent meanings of the animate and inanimate objects
of the world it deviates us from the original, ontological significance
of the things; hence it eosins Samparayika Asrava, which so intoxicates
the inner life of the soul to cause perpetual rounds of birth and death.
The mundane souls enmeshed in the mire of flesh illustrate this type of
activity.
In
the following pages we, first propose to deal with the passions in their
multiudious form of existence and operation. And secondly we shall deal
with the Samparayika Asrava generated by the passioninfrected 'Yoa' in
accordance with the two types of Samparayika Yoga (auspicious and
inauspicious) which results from the auspicious and inauspicious
psychical states Therese senesce auspicious and inauspicious Asraas 3
These psychical states admit of innumerable distinctions and dergrees of
existence, and so cause differences of Samparayika Asravaresulting in
the various types and forms of mundane souls in aviaries births 4 it
may be mentioned in passing that these auspicious and imposition they
occupy of the scale of passions. From one extreme up to the middle of
that scale we may demarcate suspicious psychical states in all their
multiple forms of existence and operation, and from the other extreme up
to middle of that scale there are inauspicious psychical states. There
is a difference of kind and not of nature, hence they are required to be
wiped out in the interest of arriving at the a come of spiritual
realization.
1 Prava. I.
45. 2. Prava. I. 45.
3 Sarvartha.
VI-3. 4 Ibid. VI. 6
DIVERSE EXPRESSIONS OF PASSION : (A) PASSIONS ENWRAPING AUSPICIPUS AND
INAUSPICIOUS PSYCHICAL STATES ALONG WITH PERERSION: The word, passion is
too abridged and oversimplified and expression to make understand the
position of self in its fullness. But it is very wide in its extent and
very deep in aiptivation and seduction of self, so imperious and
assiduously operative that it attaches our heart and mind to the
transient and unsubstantial pleasure of the world so exhaustively
employing our energies that no room is spared for peeping into the
glorious aspects of life. Spiritualism is darkened; dry morallism or
sordid sensualist prevails. Perversions obstructs spiritualism. In the
presence of perversion auspicious Bhavas are equivalent to dry
moralimand I suspicious Bhavas may be equated with sordid senseulism in
the wide sense. Here we have explained the word 'Passion in the sense of
auspicious and inauspicious psychical states along with the perversion
of the self since they bulk the true life of the spirit.
(B) PASSION AS SYNONYMOUS WITH THE DELUSION �PRODUCING KARMA: Again the
word, passion, may be regarded as synonymous with the delusion-producing
karma, the one amongst the eight types of Karman previously mentioned.
This delusion- producing Karma may be subdivided into right �vision
deeding Karma and fight- conduct deluding karma. Thus passion obstructs
right vision or spiritual conversion on the one hand and hampers right
conduct on the other. To be more clear, the functions of passion may be
calculated to debar the self from having spiritual unreason, partial
conduct, complete conduce and perfect conduct 1 Though the passions are
four in member namely, age (krodha ) pride (mana) deceit (maya)
and greed (1) lobha yet of account of the functions they are
reckoned to perform they are to be regarded as sixteen. So each passion
is of the flowing four kinds: 1) anantanubandhi passion i.e. that
which obscures spiritual conversion, thereby preparing the ground for
endless mundane career; 2)Apratya khyanavarna passion i.e. that
which eclipses the process to patria conduct; 3) pratyakhyanaarnana
passion, i.e. that which arrests the aptitude for complete conduct;
and lastly 4) Samijvalana passion i.e. that which baulksa the perfect
type of conduct thus thwarting the attainment of arhatship 2 Besides
these passions there are nine quasi-passions which are so called because
of there less obstructing nature. they are:
1 Gomma. Ji.
282 2. Sarvartha. VIII. 9.
1)Langhter (hasya)
2)Love (rati) 3) Hatred (arati) 4) Grief (soka) 5)Fear (bhaya)
6) Disgust ( jugupsa), 7) Hankering after ma (traiveda), 8)
Hankering after woman ()purusaveda), and 9) Handkeri after both
sexes (napunsakaveda ) Jayasena involves ander pride, deceit grew
and the nine quasi passions in attchemt (ranga) and aversion (devsa
) i.e. the former includes deceit greed laughter love and hankering
after ma , woman and booth while the latter enfolds anger pride hatred
grief fear and disgust 2
(C) LESYAS AS PASSIONES ISSUING IN ATION: In addition to the above
functions envisaged to be performed by the passions they own infinitely
varying degrees of intensity which issue in action , thereby beading
testimony to tact that in mundane life Yoga (activity) is inextricably
woven together with the passions. The one cannot be divorced from the
other such and stimulation of one into the other has been styled Lesya
Activity colored by passions is Lesya.3 The emphasis is upon Yofa
?(activity ) an not upon passion so as to include to Arhantas who
Possess Lesya of the purest type. To express this view more clearly, the
which associated the self with Karmic particles is termed Lwsya 4. The
six types of Lesyas which correspond to the six types of the intensity
of passions �the interests, very intense; mild milder and the
mildest�are 1)Krishna 2)nila 3)kapota, 4)pita 5) padma 6)Suckle 5 The
first three are inauspicious and the last three are auspicious, hence
they condition punaya and papa receptively 6. The above
six types of Lesyas may be respectively illustrated by the attitude of
individuals who want to relish fruits 1)by uprooting the tree,2)by
cutting the trunk, 3)by cutting big branches, 4)by cutting small
branches 5)by plucking only the fruits and lastly 6)by having those
fruits that are fllen on the ground 7
(D) INSTINCTIVE ACTIONS AS PASSIONATE: Not tonally these passions
expressthemselves in the forma of perversions and auwpisicous and
inauspicious Bhavas and Lesya, but they acquire different designations
of account of their being referred to outward objects . When the passion
of greed is aroused by the perception of external objects, it is termed
acquiwssive instance (parigraha samja )8 Similarly food (ahara)
fear
1 Sarvartha.
VIII-9. 2. Samaya. Comm. Jaya. 282.
3 Gomma. ji.
488. 4 Sat. Vol. I. p. 386.
5 Sat. Vol. I. p.
388. 6 Gomma. Ji. 488.
7 Ibid. 506,
507. 8 Sat Vol. II. p. 413.
(bhaya
and sex (maithauna ) instincts are respectively stimulated a by food
fearful objects and sex-exciting things. These instincts are nothing
more the passions though with different reference and emphasis . This
fact is corroborated by the Jaina scripture, the Satkahandagama
which includes food instance into love (rati ;) sex instance into three
types of sex passion; fear instance into fear; and acquisitive instinct
into greed 1.
(E) OTHER MANIFESTAIONS OF PASSION: Passions also excite the senses to
indulge themselves in sensuous objects This may prove the knowledge by
the senses is liable of be infected by passions, they work to such and
extent that when pealsantn things depart and unpleasant ones come
closer, one is put ot severe exited. In consequence one's serenity of
mind is destroyed Again a sort of pleasure which is experienced in
cruelty, in theft in falsehood and in devising means for the continuance
of sensual pleasures is to be regarded as treacherous show of passions .
The matter does not cease her. The study of scriptures, the devotion
toward a the Guru and the like are also the manifestations of passions.
The passions thus assume different names according to the different
function which they are kwon to perform Thtreacherous actor of passion
may betray himself and deploy the drama at the world's stage in raying
forms with braying nomenclature and performances. But on should not be
fascinated and betrywee by sheer names and forms; on the contrary, on
should behold the passions at the bottom and the root no matter whether
they are in the form of kindness, philanthropy, devotion oat God, Guru
and scriptures deceit and concerti, i.e. both the virtue and the vie, by
penetrating through the names and forms which the passions assume, with
such ans. attitude of mind, one shall not be gratified with anything
less than the true realisation of spirit . it will not be amiss to poi
out here that the word 'passion' has not been used in accordance with so
extensive a connotation ass sketched above all places in the Jaina
scriptures, but sometimes holy restricted meaning fits in particular
onctext. Scriptures, but sometimes only restricted meaning fits in a
particular context. To illustrate, in the Bandha chapter of the
Samayasara, Kundakunda speaks of attachment, aversion infatuation and
passions; the first three represent Anantaubandhi passion, and the last
implies Apratyakhyanarnaa passion, Pratyakhyanavarana passion and
Samijalalana passion 2 When the Tattrthasutra makes use of the
word passion in seventh chapter it implies 'Samjvalana' passion 3
1 Sat vol.
II. p 414. 2. Samaya. 280.
3 Tasu. VII-1
CAUSES OF SAMPARAYIKA ASRAVA : These passions with their
different forms cause Samparayika Asrava. Kundakunda, in brief,
described the conditions of auspicious Samparayika Asrava as 1)noble
attachment, 2) compassion, and 3)a state of mind bereft of all eil
thought 1 In other worries, 1)devotion towards the Deva, the Sarstra
and the Guru, 2)rendering help to those who are in distresses, and are
thirsty and hungry, and lastly 3) composure of mind are the elaboration
of the above causes of auspicious Samparayika Asraba respectively 2 The
inauspicious Samparayika Asrava results 1) from the activity mixed wit
excessive sluggishness, 2)from mental states infected with intense
passions, 3)from sensual indigence, 4)from the belittlement of other sad
5)from affliction and anguish caused to other 3 Besides, 1)the four
instincts 2)the three inauspicious Lesyas, 3)sensual indulgence, 4)Arta
Dhyana, 5)Raudra Dhyana 6)the employment of knowledge in unworthy and
base objects and 7) moha in the sense of attachment, aversion and in
fatuation�all these also constitute the main springs of inauspicious
Sanparayika Asrava 4 The Tattvarthasutra enumerates thirty-nine
kinds of causes of Samparayika Asrava; i.e. five passion infected senses
(the senses of touch, taste, smell colour and sound) five kinds of
vowels ness (violence falsehood theft, incontinence and accusation),
four passion (anger pride deceit and greed), and twenty-five kinds of
activities 5. The twenty-five kinds of activities are : 6 1) rogjt
vosopm development actions for example, devotion to the Deva, the Sastra
and the Guru, 2)in fatuated actions 3) movement of the body from one
place to another 4)tendency to neglect vows after one has accepted them
5) dispassionate action, 6) performance of actions out of anger,
7)working with wicked motive, 8)accepting implements of Himsa 9)actions
afflicting others, 10) suicidal and homicidal action, 11-12) witnessing
and touching beautifully and fascinating object to of sensual pleasure,
13) bringing into light new types of sense enjoyment, 14)answering the
fall of nature in a place frequented by men, women or animals 15)putting
things upon the unexamined and upswept ground, 16 performance of actions
to be done by other, 17)devised for unrighteous things, 18) proclamation
of other man's vicious deeds, 19)misrepresentation of s criptura
injunctions on account of not being capable of observing them,
1 Panca.
135. 2. Panca. 13 to 138 3 Ibid. 139
TOP
3 Ibid.
139. 4 Ibid.l 140. 5 Tasu. VI. 5.
3.
Sarvartha. VI. 5
20)disrespectful attitude towards the way mentioned in hly scripture
outlay of hypocrisy and slothfulness, 21)the perpetration of violent
deeps and at commendation other man's misdeeds, 22)actions to preserve
one's own worldly belongings, 23) fraudulent actions in point of
knowledge, belief evt; 24)encouragement of the actions of a man engaged
in perverted activities and 25) indisposition to renunciation. All these
are the causes of Samparayika Asrava in general .
SAMPARAYIKA ASRAVA IN PARTICULAR: The Tattvarthawurta has also
described the causes of info of difference types of karma inn
particular. The knowledge-an intuition covering Karman 1 are effected by
observing malicious silence when the importance of emancipating
knowledge is being announced, by concealing one's own knowledge, by
negating, out of every, to impart knowledge to other s in spite of
knowing, by obstructing the acquisition of knowledge, by denying the rut
enunciated by other and , lastly, by rebutting the spiritual truth. The
inflow of the suffering �producing Karaman 2 is caused by the painful
mental state, by sorrow and perturbation produced by the siassociation
of a person sighting with oneself, by excitability on account of being
defamed by weeping owing to some internal discontent and discomposure,
by doing away with one's senses strength and breathing, and by pathetic
nonbeing to attract the sympathetic attention of others Charity
universal compassion soft corner for those who observe vows, self
control with attachment, concentration of min, body ans. speech in
auspiosuous deeds and elimination of anger and greed- al these lead to
the inflow of earthly pleasure producing Karman 3 the right vision
deluding Karman is occasioned by inputting faults mendaciously to
omniscience scriptures and saints 4 The influx of right conduct
�deluding Karma is abused by intense psychical states produced by rise
of passions and quasi-passions 5 Continual prowess to violent deeps ,
appropriation of another man's wealth, great attachment to one's own
acquisitions, sensual indigence, and appearance of Krishna lesya and
Raudra Dhyana at time of death all these will cause hellish age bondage
6. The disagreement in mind, body and speech, the preaching of false
doctrines, unrestrained living , and the appearance of Nilea and Kapota
Lesyas and of Arta Dhyana at the time of soul's departure from
1 Tasu. &
Sarvartha. VI. 10. 2. Tasu. & Sarvartha. VI. 11.
3 Ibid.
VI-12 4 Ibid. VI-13 5. Ibid. VI-14
6 Tasu and
Sarvartha. VI-15
the body�all
these will oblige us to succumb to subhuman existence 1 Human life will
result from the meekness of disposition, simple nature and behavior,
mild passion and the nonappearance of ruffled state of mind at the time
a of 1st breath 2 Partial vows self- control with attachment,
peacefully bearing hunger, thirst and the like under compulsion, and
penance without spiritual effect---all these elate to celestial birth 3
The inauspicious body- making Karman is the result of non conformity in
mind, body and speech 4 it is again due to the fickle nature of mind
back biting, dishonesty in weighing and measuring self censure and
others' praise occasion high status determining Karman. The inflow of
obstructing Karman is due to the disturbance caused to others in
charitoy, gain, Bhoga and Upabhoga, and in the use of strength and power
6
ASRAVA AND BANDHA ACCORDING OT KUNDAKUNDA : we propose to close this
topic of asrava and abhandha after dwelling upon the views of
Kundakunda regarding them. The dominant note of his writings is
spiritual awakening . he summarily sets tat naught all other
deliberations which do not direct one's mind towers the awakening of the
consciousness of divinity potential in oneself. In consequence, he lays
so much stress on no other aspect of life as on spiritual conversion. He
seems to have been maddened after the rpoagation of spiritualism ; hence
his every expression sounds the seam note of harmony. Accordingly he
represents attachment aversion and infatuation 7 as the causes of Asrava,
nay, themselves as Asraa, implying thereby the ananatanubhadhi passion
and infatuation which obstructs spiritual coercion he is bot babies of
the fact that the occurrence of spiritual coverion does not entail
liberation then and there since perfect conduct, i.e. non conceptual
mentiaonal submergence is lacking. His pronounce
1 Tasu. VI-
16. 2. Ibid. Vi-17 18. 3. Ibid.
VI-20
4 Ibid.
VI-22 5 Ibid. VI-23. 6 Tasu. and
Sarartha. VI-27
7 Samaa.
177, and Samaya. Comm. Amrta. 164, 165.
ment that
the individual after the attainment of right vision is bereft of karmic
inflame, manifests his strong attitude towards the life of the Spirit.
He argues that when the root of nescience is withered the green levels
of imperfect conduct are incapable of binge flourished enduringly hence
they are sure to fade and fall flat of the ground i.e. perfect conduct
after spiritual conversion is inevitable and irresistible, if not in
this life, in some other life. The antecedent conditions of Asrava,
namely attachment, aversion and infatuation also are the antecendt
condition of and with the presence of these impure psychical states
shish emanate from nescience, the self attracts and absorbs the alien
Karmic maternity its substance. To bear in mind that the objects in
external world are not the causes of bondage is abundantly significant
inasmuch as if they are guard as the sauces of bondage, emancipation
will be a phantom and a make believe as the external object are
inoperable of being dispense with existence. The question why the
external object are denied possession ad association may be answered by
saying that the empirical self, i.e. the self which has not yet attained
that immaculate state of existence of which man is capable, is
unavoidably subject to inpure psychical states in their presence,
Hence the authentic cause of bondage is assuredly the inpure psychical
states and not the environment objects. But the latter in lower stages
wuwittingly charge the empirical self with profanation. 1 In
consequence, we may say in passing that one should be greatly vigilant
abbot one's environment in one's preparatory stages if spiritual
betterment is to be strive after For explaining the cause of Bandha in a
different way Kundakaunda resorts to an expression namely adhyvasana
2 which implies the confusion between self and to self. This means
the absence of spiritual conversion or right vision 3 The thought of
slaying and being slayed, bestowing life and being bestowed with life.
Abusing pleasure and pain to other and being made happy and miserable by
others, briefly, the thought of identification of the self with the
inauspicious practices (violence falsehood). Unchastely and the like)
and with auspicious observance illustrate the nature Adhyavasana 4
Though the self is distance from all other existing
1 Samaya.
Comm. Amrta. 265
2. Samaya.
262. 3 Samaya. Comm. Amrta. 271.
4 Samaya. 247,
250, 254, 25, 256, 263, 264.
substances,
yet it identifies itself with them by the fore of Adhyasana, hence it
bears the bitter fruit of transmigration. In other words, so long as the
self has not abandoned the perverted tendency of indtitying itself with
auspicious and inauspicious things, emancipation from the rum is of the
world will elude it grip .
TRAANSCENTA IEEW OF SAMVARA, NIRJARA AND MOKSA: It is manifest from what
has been represented that the whole mundane career results from the
association of passions and Yoga with the empirical self hence the
avoidance of terrestrial comforts and access, in the first place meanest
the cessation of Samparayika Asrava so as to ward off the incessant
assaults of subtle karmic enemies. Secondly, it means the suffocation of
the indwelling foes of Karmas till they die. In other worries when the
activities of mind body ans. speech are set free from the effects of
auspicious and inauspicious psychical state's there results the
discontinuance of Samparayika Asrava 1 Again speaking in a similar in,
we may say that ht stoppage of karmic influx slow necessarily if the
passions are undermined in their fullness, and the economies state of
mind is translated in the life of the spirit. 2 Transcendental belief,
knowledge and conduct, which amount to the true realisation of the
spirit, is identical a with the accomboshemt of liberation. This is
tantamount to saying that he who has soared to tlofiteseheights of
spiritual relaisation of which mano is capable not only stops the influx
of particles of Karman as such into the soul but also wipes out the
impurity associated with the self the foreman activity is called Samvara
and the latter Birjara and okras Thus in the highest state of spiritual
submergence, Samvara will necessarily terminate into Moksa through
Nirjara it is obey in the Siddha state of existence (disembodied state
of the self for all futurity that the Samparayika and the iryapatha
asrave interminably cease to function of these two types of Asrva, we
are here more concerned with former one, since it is that type of Asrava
that matters much to thus soul in contrast tot he iryapatha type which
is of nominal value and so fades in due course.
PROCESS OF SAMVARA, NIRJARAN AND MOKAS : The aforementioned samiar,
Nirjara and Moksa from the Suddha or Niscaya or Paramarthimka pint of
view appear to be easy enough to be actualized, but the
1Panca. 143.
2. Ibid. 142.
self is so
much adducted from beginning's past to oscillating between the
auspicious and inauspicious psychical states that to overthrow the
relative life of virtue and vice in the interest of absolute higher life
seems to be proactively impossible, and sometimes a mere strutting of
imagination, a dream unrealisable. But saints have exhibited is
practicability. Of curse, skipping to such a life without any endeavor
on the part of self and also without the guidance of a spiritual teacher
will certainly land us in desperateness and despondency . But if the
instructions of the Guru are floored with all sincerity and
faithfulness, the ostensible insurmountable difficulties will assuredly
anise The Jaina Acaryas, being themselves great aspirations have
explicitly pointed out that at the outset of the pilgrimage right belief
(samyagadarsana) the nature of which shall be dealt with
presently- is to be made the object of acquisition; for it alone
possesses the potentiality of rendringour conduct veracious. Thereafter
the inauspicious psychical states should be abandoned, and the life
should be occupied with the auspicious psychical states but the
householder cannot completely occupy himself with auspiriuso psychical
states, hence he purses partial conduct in contradistinction to the
complete conduct which is capable of being followed by the Muni alsone
the is amounts to saying the Sanvara is gradual Now, it is only from the
Vyaahara point of view that Samvara, Birjara and Moksa are
distinguishable These three are interlined, one leading to other I
contrast of Sara and Bandha, these three Tattvas point to the
ennoblement and spiritualisation of human life. As a matter of fact
Samara is the inauguration of the process of Moksa The first step of
whole pores commences with the dawn of spiritual conversion (
Samyagdarsana) the second points to Samvara and Nirjara and the third
namely Moksa, arrives when the second is passive to the highest point.
It does not hebhoveu so dwell here upon the causes of Samvara, Birjara a
Moksa as the Acara of the householder and that of Muni, which will be
dealt with attar, on are examples of the realisation of these three
Tattvas.
SAMYAGDARSANA AS THE PRIME AUSE OF SALVATION: Let us owe process to deal
with the nature of Samyagdrassana it is the beginning of the spiritual
pilgrimage, and the foundation of the magnificent edifice of liberation.
The Yasatilaka tells us that "it is the prime cause of salvation,
just as the foundation is the mainstay of a palace, good luck that of
beauty, life that of baldly enjoyment royal power that of victory,
culture that of nobility and policy that of Government " 1 Rightness in
knowledge and conduct is acquired through Samyagadrasana. Thus it from s
root and backbone of what may be called religion in the sense of
perpetual contemplation on the intrinsic nature of transrdental self.
The Uttaadhyayana envisages that right knowledge remains
unutterable in the absence of right belief and rightness of conduct is
out of the question without right knowledge 2.
RIGHTNESS IN KNOWLEDGE AND CONDUCT IS POSSIBLE AFTER ATTAINING RIGHT
BELIEF OR SPIRITUAL CONVERISON: A question is apt to be asked: how is
rightness in knowledge acquired through rightness in belief? This may be
replied by saying that although I common parlance knowledge precedes
belief yet genuinely speaking knowledge becomes these cause of spiritual
unfolmentony after right belief is kindled and stride up here the prefix
rightness does not possess epistemological significance, but is
indicative of spiritual all even thought the possessor of right belief
cognizes rope s a sneak twitch not doubt epistemologically invalid,
still his knowlefre is considered to be fight. On the contrary, the man
destitute of right belief ever though kows thing as it is falter
dispelling doubt perversity and indefiniteness, does not desires to
called spiritually right unwire Hence epistemological ascertainment has
little to do with the rightness of knowledge which originates from
spiritual conversion (right belief) in other words, in the context of
supermundane experience, right knowledge presupposes right belief.
Thought they are related as cause and effect they are born simutaeously,
just as light comes with the lamp 3 Simultaneous emergence cannot annul
their distinctness Again right conduct is preceded by right belief and
rite knowledge, in their absence conduct even of the highest type will
ever remain incapable of transcending morality, hence spiritualism will
remain incapable of transcending morality, hence spiritualism will
remain shrouded in mystery . The Darsana Pahuda tells us that
right belief engenders right knowledge by vieute which the virtuous and
phys path are cogitated, ant hat the possessor of right belief in turner
blows away vices, and adopts sill; and thereby he enjoys propriety and
emancipation .4
But the nature of this resplendent jewel illuminating knowledge and a
conduct has been construed variously in Jaina scriptures. Its varied
1 Yas & Ic.
p. 248 2. Uttara. 28/30.
3 Puru.
34. 4. Darsana. Pa. 15, 16; of. Mula.
903, 904.
nature may
be comprehended under the Niscaya and Vyavahra points of view. So
comprehensive are these espritual Nayas that they are capable of
reconciling the apparently divergent nature of Samyagadarsana enacted by
different Acaryas at diffident times in history of Jian thought we shall
now deer with the different view of Samyagadrasan.
VARIOUS VIEW SOF SAMYAGDARSANA : Kundakunda in the darsana pahuda
characterises the nature of Samygadarsana as the possession of firm
belief in the six kinds of Drayas, the nine Padarthas as in the five
Astikayas and the seven Tattaas 1. Nemicandracarya represents the
belief in the six Dravyas, the five Astikayas and the nine Padarthas as
indicative of Samyagdarsana 2. The Moksa Pdahuda recognises the belief
in the on-violent Dhrama, in the deer bereft of the eighteen kinds of
fauots and in serous of ombosecinet as constitutive of Smyagdarsana 3.
Again the Niyamasara regards the belief in the perfect souls the
scriptures and the six Drayas as determining the nature of
Samyagadarsana 4 Besides, according to the Mulacara and the
Uttaradhyayana, the belied rind the nine Oadrathas expresses the nature
of Samyagadaransan 5 Vasunandi in hi Sravakacara describes the
nature of right belief as the true and unshakable connection in the
perfect soils, the scriptures and the seven Tattvas 6 . some great
Acaryas like Umasvati, 7 Amrtacandra 8 and the author of the Drya
Samgraha 9 unanimously depict Samyagadarsana as the belief in the seen
Tattaval , in the view of Svamikarttikeey, 10 in addition to the belief
in the nine Padarthas acquired after ascertaining their nature through
the epistemological medium of Pramana and Naya, the person desirous of
possessing Samyagdarsna must also give credence to the momentous
principles of Anekantavada and Syadvada The apparent diversity does not
cease her but finds expression in words of eminent Acarya, Smantabhadra,
who acquiesnws in regarding the natughe of Samyagaearsana as the belief
in the Appt, the scriptures and the Guru after one has eschewed the
three kinds of follows , 11 and the eight kinds of pride, 12 and has
espoused the eight essential of right belief 13 we have already
explained the nature of six
1 Darsana.
Pa. 19. 2. Gomma. Ji 560. 3. Mo. Pa.
90.
4 Niyama.
5. 5. Mula. 203; Uttara. 28/14, 15.
6 Vasu.
Srava. 6. 7 Tasu. I. 2. 8. Puru. 22.
9 Dravya.
41. 10. Kartti. 311, 312.
11 Three
follies : Pseudo-Deva, Pseudo-Guru, Pseudo-Scriptures.
12 Eight
kinds of prid4e : Pride of 1) learning, 2) hounour, 3) family, 4) caste,
5) power, 6) opulence, 7) penance, and 8) body.
13. Ratna.
Srava. 4.
Dravyas fire
Astikayas, seven Tattvas nine Padarthas Pramana, Nyaya Aekantavada and
Syadvada, which have occurred in the various view s of Samygadarsna. We
shall presently explain the eight essentials right belief. We first
raced to dwell upon the characteristics of the Apta, the sported and the
Guru.
CHARACTERISTICS OF THE APTA, THE SCRIPTURES AND THE GURU : 1) to be free
from the eighteen kinds of defects and blemishes; namely, hunger, thirst
fear anger attachment delusion oleo age disease ansxiey, death conceit,
perspiration supplies, sleep birth restlessness, perturbation and love
1 to be endowed with omniscience, to be immaculate and outright pure to
be devoid of any desire whatsoever, to be devoid so beginning, the end
and middle and lastly to uniquely been vonet all these are the
characteristics of the Apta 2. Besides without amuses defog he preaches
for the benefit of the unemancipateda and suffering beings 3. 2)That
alsone is true scripture which flows spontaneously out of the Apta is
irrefutable is salutary for the well binges of all kinds of beings, is
capable of undermining the perverse path and, lastly release the
objective nature of things 4 . 3) He who refrains himself from
servility to sensual indulgence renounces worldly occupations ad
possessions, and is enormously cupid with the acquisition of spiritual
lodge, and undergoes austerities and mediation deserves to called
Sadduru.5
Thus we here surveyed the nature of right belief as expounded by the
Jaina Acaryas of eminence. They seem to have divergent views at the
outset. But we may point out her that all to fore mentioned
characteristics of Samyagdarsana are justifiable form the yaahara point
of view .
BELIEF IN THE SEVEN TATTAS AS THE CENTRAVA OF ALL THE CAHRACTERISTICS
METIONED: Notwithstanding the validity of all these features of
Samyagadarsana from the byaahara pint of view , the most salient and
center of all these is the belief in seen Tattvas. This is dour to the
fact that unflinching conviction in these Tattva evidently manifests the
shoal process of the attainment of liberation , which may be understood
even by unsophisticated intellects, Jaina Acaryas
1 Niama.
6. 2 Ratna. Srava. 7. 3 Ibid. 8.
4 Ratna.
Srava. 9; Niyama. 8. 5 Ratna. Srava. 10.
are of
pinion that belief in the Apta, the Guru the scriptures etc. is valid if
it engenders belief in the Tattas. This implies that sometimes the
belief in the Apta etc does not produced belief in ht seen Tattvas. It
may be pointed out here that belief should not be confounded with mere
intellectual comprehension and clarity though intellectual enlightenment
may possible, but not necessarily, lead to arousal of right belief: it
is a sort of mental attitude which brings about a kind of undeviating
adhesion to spiritual truth it is not dogmatic coherence but ration
ashenrnce. Traditionalism in the sense of irrationalism is to be
denounce, but ratiocinate adherence is to be adopted and acute it may be
considered that oly those persons that are well equipped mentally are
capable of attaining Samyagadarsana, but we may point out here that the
attainment of it has giggle to do with mental equipment's. Nor has it
any bearing upon the fact of being born as a Jaina. Spiritualism cannot
be monopolised. Wherever it extends it will undoubtedly clasp within its
range the belief in the seven Tattas irrespetie of any acquaintance with
their names. Their essence is significant, and not their names which may
be different. The man possessing Samyagdarsna must recognise his self as
his own as well as the assess of his misery, and the means for their
elimination he must recognise passion as hint only fours, thought he may
not know theory names yet he just have the feeling the real happiness
requires therir extirpation.
SAMAYAGDARSANA FROM THE TRANSCENNENTAL VIEW : If we are driven to earns
reflection and are allowed to evaluate thing from the antage ground,
even the belief in the seven Tattvas or the nine Padarthas misrepresents
the nature of Samyagadaransana. The true nature of Samyagadarsana
consists in having unflinching faith in the transcendental self. of the
see Tattvas, the self shining and invasive principle is the self 1 and
consequently firm conviction in pristine purity of the self constitutes
what is called Samyagadearsana. Kundakaunda's Darsana Pahuda
deems the belief in the true self to be expressive of Nivcaya (real
Samyagadarsaan in contradistinction to the belief in the Tattvas as
Vayavahara 2 Amrataandra in the commentary on the Samayasara accords to
Niascaya or Suddhanaya the status of
1 Samaya.
Comm. Amrta. 13. 2. Darsana pa. 20.
Samyagdarsana.
This is due to the fact that Suddhanaya consists in recongnising the
self as unbound and untouched by Karmas and as devoid of the possibility
of fusion of the accidental psychical sates of attachment, aversion and
the like. It also regards the self as perdurable, as undifferentiated in
spite of the psychic qualities of knowledge, perception etc., and,
lastly, as destitute of the distinctions caused by impure modifications
of the four grades of existence. Thus Samyagdarsana which amounts to
spiritual conversion is to be equated with the belief in Suddhanaya.
Hence the two are synonymous. This delineation of Samyagdarsana must not
imply the cancellation of the belief in the seven Tattvas, as may be
considered, but they should be comprehended and believed from the
Paramathika point of view, which again points to the belief in the
paramount principle of self. To sum up, the self must believe in its
true nature, which indicates that Samyagdarsana and the true self are
identical, the former being the inalienable characteristic of the
letter. Thus Vyavahara Samyagdarsana is valid and successful if it gives
rise to Niscaya Samyagdarsana.
KINDS OF SAMAYAGDARSANA : In the Jaina literature, different kinds of
Samyagdarsana have been enumerated from diverse stand-points. Some
passionate and all dispassionate souls posses Samygdarsana ; hence we
may speak of Samyagdarsana as Saraga and Vitarga respectively. Again,
Samyagdarsana is of three kinds. Ksayopasamika ksayika and Aupasamika,
which will be dealt with in the subsequent chapter. Samyagdarsana is
again of two types. When it is self-occasioned, i.e., occasioned without
any manifest instruction, it is styled Nisargaja. And when it is evoked
on account of the preaching of the Guru, it is entitled Adhigamaja.
EIGHT COMPONENTS OF SAMYAGDARSANA FROM THE EMPIRICAL POINT OF VIEW : Let
us now dwell upon the eight components of Samyagdarsana. They may also
be called the organs of Samyagdarsana. Just as the different organs
constitute the body, so also these eight organs are the integral
constituents of Samyagdarsana. The omission of even one of them will
inevitably clip the wings of a man who longs to soar high in the realm
of spiritualism with the object of quenching his thirst for undying,
unbarring and soul-enrapturing happiness. Samyagdarsana
1 Samaya.
Comm. Amrta. 12. 2 Samaya. Comm. Amrta. 14.
3
Ibid. 4. puru. 22. 5 Sarvartha. p.
10.
6 Kartti.
308, 309. 7 Sarvartha.
I-3.
announces
that the pain arising from venom cannot be eliminated by using an
incomplete Mantra. Similarly he says that Samyagdarsana with mutilated
organs is incapable of undermining the disquietude permeating the
empirical existence. The eight organs of Samtagdarsana are : 1)
Nihsankita, 2) Nihkamksita, 3) Nirvicikitsa, 4) Amudhadrsti, 5)
Upaguhana, 6) Sthitikarana, 7) Vatsalya and 8) Prabhavana. First, he who
possesses the Nihsankita Anga does not doubt the multiple nature of
reality seeking expression from the omniscient Jina. Besides, he
adheres to the principle that kindness to all creatures is Dharma and
injury to them is Adharma. The nature of this Anga must not point to
the throttling of the inquisitive nature possessed by man. Doubt is not
reprehensible if it aims at the decision of the nature of things. But I
pushed contrariwise, it is suicidal. The initial skepticism may lead to
final certitude. Where our crippled intellect cannot perpetrate the
nature of things, belief in them is the best guide, since the
Tirthankara cannot preach with prejudice. But where logic can stretch
its wings, one should pin one's faith on a thing after following the
course of rational thinking, so that dogmatism may not creep in. Because
of the unshakable faith in the righteous path, the processor of this
Anga eschews seven kinds of fear, which are ordinarily present in the
perverted souls. He is not frightened when the things imparting him
physical and mental pleasure part company, and when sorrows and agonies
associate with him. Nor is he perturbed by the fearful thought
concerning the life hereafter. Besides, he has ousted the fear of death,
of discomfiture arising from disease, of heavenly and earthly accidental
occurrences, of his safety and lastly of losing his affluence or
self-restraint. Secondly, the Nihkanksita Anga implies that the
true believer never hankers after the worldly opulence and empyreal
pleasures, inasmuch as he is convinced of the fact that these earthly
enjoyments are impermanent, fraught with miseries, procreative of sin
and evil, and are caused by the filth of Karman. Also he does not cling
to one-sided views. Thirdly, the Anga known as Nirvicikitsa
signifies that there should be no feeling of disgust at the various
bodily conditions caused by disease, hunger,
1.Ratna.
Srava. 21. 2 Caritra. Pa. 7.; Uttara 28/31. 3 Puru. 23.
TOP
4 Kartti.
414. 5 Mula. 53; Bhavanaviveka. 41, 43 to 51. Seven kinds of fear
:
1)
Lokabhaya, 2) Paralokabhaya, 3) Maranabhaya, 4)
Vedanabhaya,
5)
Akasmikabhaya, 6) Araksabhaya, 7) Aguptibhaya.
6 Ratna.
Srava. 12. 7 Puru. 24.
thirst,
cold, heat etc., or to the sight of foul excretion. The body is impure
by nature but is rendered venerable by the triple jewels of right
belief. Right knowledge and right conduct. The Nirvicikista Anga,
therefore consists in declining the scornful attitude towards such a
dignified body even if it is diseased, unclean etc., and in having
devotion to superempirical qualities. Fourthly, the Amudhadrsti
Anga ( non- stupidity ) consists in steering clear of the causes
of perversity and in dissociating oneself from the person pursuing wrong
path. According to the Karttikeyanupreksa, being overwhelmed by
fear, inferiority and greed for profit, he that does not recognise
Himsa as Dharma, is free from stupidity. Also the Amudhadrsti
Anga insists upon the abandonment of pseudo-Guru, pseudo-Deva,
pseudo-scriptures, pseudo-conduct and false common conceptions. The
fifth Anga has two names : Upabrmhana and Upaguhana. He
who develops in himself spiritual qualities by virtue of dwelling upon
pure thoughts is said to practice Upabrmhana Anga. And he who does not
lay open his own merits and the demerits of other spiritual pilgrims,
but who veils the shortcomings of the spiritual pilgrims so as to save
the commonly unpursuable spiritual path from blasphemy, is pronounced to
be practicing the Upaguhana Anga. Though the two by denominations are
different, the practicing of one of them inevitably turns our mind to
the other; i.e., the cultivation of spiritual qualities ipso facto
disposes one to the other; i.e., the cultivation of spiritual
initiates. Sixthly, oppressed by the overwhelming intensity of passions
like anger, pride, greed and deceit or by other seductive causes, the
aspirant may be constrained to deviate from the path of righteousness.
At such a juncture, to re-establish him in the path by reminding him of
his innate glory and magnificent is called the Sthitikarana Anga.
In other words, to strengthen the conviction of those who are faltering
in their loyalty to Dharma and also to save him from lapses-both these
constitute the Sthitikarana Anga. The seventh Angais Vatsalya,
which implies deep affection for spiritual matters, for the integral
principle of non-injury, and for those who are spiritual brethren, Or he
who is devoted to the meritorious persons, follows them with great
respect, and speaks to them nobly, is said to have
1 Ratna.
Srava. 13. 2 Ibid. 14. 3 Kartti. 417. 4 Puru. 26. 5 Puru.
27. 6 Ratna. Srava. 15.; Puru. 27; Kartti. 418. Ratna Srava. 16.; Puru.
28.
8 Kartti.
419. 9 Puru. 29.; Ratna. Srava. 17.
Possessed
Vatsalya Anga. Lastly, Prabhavana signifies the impressiveness of
glorifying one's own self with the ten Dharamas or the triple
resplendent jewels. It also implies the dissemination of the religion
propounded by the conqueror of passions through the medium of
exceptional charity, austerity, devotion, and profound learning and
other means best suited to time and place.
CHARACTERISTICS ACCOMPANYING THE SUBSISTANCE OF RIGHT BELIEF :
In addition to these eight Angus constitutive of Samyagdrana, there are
certain characteristics, which accompany the subsistence of, right
belief in the being of self. First, there are four characteristics,
namely, 1) manifestestation of passions in mild forms, 2) Salvage, 3)
Astikya and 4) Anukampa . Someday observes that just as the virility of
a man, which cannot be perceived with the senses, can be ascertained
from his relation with women, or the generation of children, or his
fortitude in danger, or the execution of the designs, similarly, the
existence of the jewel of right faith, although, extremely subtle owing
to its being the condition of the soul may be inferred from the
qualities of prasama, samvega, Anukampa and astikya.
Secondly, there are three other characteristics which are also possessed
by the true believer, namely, 1) censuring his own sins in his own mind,
2) divulging his own weakness of conduct before the Guru, 3) devotion to
Arahantas. These are respectively called ninda, garha, and
bhakti. Thirdly, the true believer is exceedingly scrupulous in not
allowing the filth of pride to maculate the self, thus striking out
eight kinds of pride; namely, pride of 1) learning, 2) honour, 3)
family, 4) caste, 5) power, 6) opulence, 7) penance, 8) and body, from
his mind and demeanor.
COMPONENTS OF SAMYAGDARSANA FROM SUPEREMPIRICAL PERSPECTIVE : Having
explained the nature of Samyagdarsana, its integral constituents and its
accompanying characteristics from the empirical point of view, we now
proceed to expound their nature from the superempirical viewpoint,
except the superempirical nature of Samyagdarsana which has already been
dealt with. To begin with the constituent elements of right
1 Kartti.
420. 2 Puru. 30.; Ratna Srava. 18.; Kartti. 421, 422.
3 Rajava.
I. 2/30. 4 Yas. & Ic. P. 255. 5 Ratna. Srava. 25.
belief,
first, the follower of the Nihsankita Anga frees himself from the
inroads of doubt regarding the nature of transcendental self and expels
the seven kinds of fear from the being of his self. He kindles the
superempirical choice of fixing himself in the real self by belief. The
wise man recognises his own self as the real universe, which is
enduring, and so any other world other than this concerns him not. Hence
he thinks that the fears relating to this life and future life are
childish and false. Besides, in view of the true self the distinctions
expressed by the words 'this life' and 'future life' and unfounded and
artificial, as also the fear relating to them. The recognition of self
as transcending mundane pleasure and pain, as enduringly existent, as
naturally possessing the affluence of Darsana and Jnana, as living with
the real prana of knowledge which is incapable of parting with it
in its life-history, as not capable of giving place to other foreign
qualities, dissipates the fear of pain, safety, losing one's belongings,
death and accident respectively. Such is the adamantine belief that it
does away with all obstacles that hamper it, Secondly, he who evinces no
yearning for the fruits of Karman is called the author of the
Nihkanksita Anga. Thirdly, the Nirvicikitsa Anga implies the
non-abhorrence of the natural qualities of things. Fourthly, in
following the Amudhadrsti Anga, the self has developed a sort of insight
which prevents it form identifying itself with the auspicious and
inauspicious psychical states. Fifthly, the Upabrmhana Anga signifies
the development of the spiritual power, which ipso facto veils the other
pseudo-characteristics of one's own, self. Sixthly, the re-establishment
of self in knowledge and conduct constitutes the Sthitikarana Ahga.
Seventhly, the deep affection for the three jewels or for the self is
entitled Vatsalya. Lastly, the Prabhavana Anga fosters the self to
manifest the eternal light in order to dispel the darkness of
ignorance.
CHARACTERISTICS ACCOMPANYING SAMYAGDARSANA FROM THE SUPER- EMPIRICAL
PERSPECTIVE : As regards the characteristics from the super-empirical
view-point, we may say that on account of the seed of wisdom, the wise
man acquires unswerving conviction in the true self. Consequently, he
denies all association with the auspicious and inauspicious activities.
He does not consider himself to be their author, thus destroys
1 Samay.
228. 2 Samaya. Comm. Amrta. 228. 3 Samaya. Comm. Amrta. 228.
4 Samaya.
230. 5 Ibid. 231. 6 Ibid. 232. 7 Samaya. And Comm. Amrta. 233.
8 Ibid.
234. 9 Ibid. 235. 10 Ibid. 236.
the
foundation of all ignorance. Apart from this, he regards himself as no
longer their enjoyer. Whatever he does or enjoys, all is due to the
irresistibility of the force of Karman and his weakness, but internally
he does not relish them because he has acquired the taste for something
noble and excellent.
SAMYAGDARSANA AS FORMING THE SPIRITUAL BACKGROUNG OF JAINA ETHICS : We
have endeavored to explained the nature of Samyagdarsana by frequently
describing it as the unflinching and sturdy belief in the Tattvas, which
eventually leads us to have the belief in the transcendental nature of
self. This naturally creates an impression of its momentousness in the
domain of spiritualism. Without Samyagdarsana conduct is incapable of
surpassing the province of morality. An ascetic who bases his asceticism
on the mere moral concepts cannot be said to be superior to a
householder whose interior has been illumined with the light of
Samyagdarsana, inasmuch as the former is paving the way for the
achievement of empyreal pleasures far away from the blissful state of
existence, while the latter's face is turned in the right direction,
which will in due course yield whatever is worthy of his inherent
nature. The auspicious Bhavas are regarded by the spiritually converted
persons as the temporary places of stay, when they find themselves
incapable of staying at the pinnacle of Ruth and realization. These
Bhavas serve as a halting place for them and not as a permanent
dwelling. Thus such aspirants absolve themselves even from subconscious
egoism in performing auspicious activities. On the contrary, those who
are only morally converted regard the acquisition of auspicious mental
states and performance of auspicious activities as ends in them, hence
they are bound to endless mundane existence, which shall deprive them of
spiritual bliss for all times before spiritual conversion. Besides,
their profound learning and the austere penance's performed by them even
for thousands of years or more are spiritually unfruitful in the absence
of Samyagdarsana. Kundakunda undauntedly declares that the wise man even
in enjoying the conscious and non- conscious objects by the senses
simply sheds off the Karman, and thus avoids fresh bondage. This may at
the outset appear paradoxical but it is justifiable, since he undertakes
a detached view of things and performs certain actions owing to the
inefficiency of counteracting the force of Karman, This is not the case
1 Panca. Comm. Amrta. 135, 136. 2 Darsana. Pa. 4,
5.
With the ignorant man who adds fresh filth of Karman on
account of his attachment to things. All this is to emphasize the
importance of Samyagdarsana and not to encourage one's indulgence in the
life of flesh. Thus we may say that the whole Jaina Acara, whether of
the householder or of the Muni, is out and out sterile without having
Samyagdarsana as forming its background. In other words, without the
assimilation of Samyagdarsana which is nothing but the belief in the
superempirical conscious principle, the entire Jaina Acara is a labor
wholly lost. Thus it is grounded in spiritualism. We can scarce forbear
mentioning that Jainism is not merely ethics and metaphysics but
spiritualism too which is evidently manifest from the persistent
emphasis laid by all the Jaina philosophers without any exception on the
variable achievement of emancipation is practiced and pursed. Thus
spiritualism pervades the entire Jaina Acara; hence the charge that the
Jaina ethics is incapable of transcending morality, and does not land us
deep in the ordinarily unfathomable ocean of spiritualism gives way.