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CHAPTER XIX
RELIGIOUS FAITH
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Samyaktva means religious faith in the Jaina doctrine. In the present chapter, a threefold distinction is made between samyagdrsti (i.e. one possessing samyaktva), mithyādrsţi (i.e. one lacking samyaktva), and samyag-mithyadrsți(i.e. one partially possessing samyaktva). First it demonstrates as to which of these three types are possibly present in the general class of living beings. Then it takes up 24 classes of living beings one by one in each case discussing the question as to which of these three types are possibly present in it. At last it tells us as to which of these three types are possible in the class of liberated souls (1399-1405). The table is as follows: The general class of
Samyag. Mithyā. Samyagmithyā. all living beings 1. Infernal beings 2-11. Bhavanapati gods
12. Earth-bodied 13. Water-bodied 14. Fire-bodied 15. Air bodied 16. Plant-bodied 17. Two-sensed 18. Three-sensed 19. Four-sensed 20. Fivesensed sub-human beings 21. Human beings 22. Vāņavyantara 23. Jyotiska 24. Vaīmānika
Siddha
From this table it becomes clear that samyag-mithyādrsţi is possible in the case of five-sensed beings only and that all onesensed beings are necessarily mithyād?ști only. Again, samyagmithyādrsţi is not possible in the classes of the two-sensed, threesensed and the four-sensed. Having divided the five-sensed beings into sañiñi and asañiñi Satkhandāgama states that asañiñi five-sensed beings are necessarily mithyādrsti only (Satkhandăgama, Book I, pp. 258, 261). This shows how the thought gradually developed.
Şatkhandāgama discusses also the causes of the samyaktva (Book VI, pp. 418-437). It also describes the mental conditions of different beings regarding samyaktva or religious faith when they are on the point of death (p. 437).
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