Studies in Jaina Philosophy

SR No.: 001616
Original Sutra Author: N/A
Author: Nathmal Tatia
Publisher: Jain Cultural Research Society
Publication Year: 1951
Total Pages: 366
Language: English
Classification: Book_English, Philosophy, Knowledge, Yoga, & Epistemology
File Size: 9 MB

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III. IX]
AVIDYÄ IN THE JAINA SCHOOL
the asahu (sinner) as the sahu (saint), the amutta (unemancipated) as the mutta (emancipated) and vice-versa. Umāsvāti divides mithyadarśana into two categories viz. abhigṛhita (firmly held) and anabhigrhita (lightly held). The acceptance of a wrong view and obstinate tenacity for it is abhigṛhita and the opposite of it is anabhigṛhita.2 The difference between the two is determined by the degree of the intensity and tenacity of the adherence to perversity. Kundakunda says that mithyatva (perversity), ajñāna (nescience), and avirati (intense attachment) are the three beginningless forms of the consciousness informed with moha (delusion). Pujyapada Devanandi notices twofold mithyadarśana viz. (1) inborn (naisargika) and (2) acquired from instructions of others (paropadeśa-pūrvaka). What is due simply to the rising of the mithyatva (vision-deluding) karman is naisargika (inborn), while there are four varieties of the latter according as it belongs to a kriyā-vādin (believer in moral and spiritual action), akriyāvadin (non-believer in moral and spiritual action), ajñānin (agnostic), or vainayika (credulous person). Pūjyapāda notices also a different way of classification of mithyadarśana into (1) ekānța, (2) viparita, (3) samsaya, (4) vainayika, and (5) ajñāna. Absolutistic prejudice is ekanta-mithyadarśana. Perverted conviction is viparita. Scepticism is the third. Indiscriminate faith in every god and every scripture is vainayika. Absence of discrimination between good and bad is ajñānika-mithyādarśana.1 The fourth Karmagrantha, however, notices these five varieties: (1) abhigrahika, (2) anābhigrahika, (3) abhiniveśika, (4) sāṁśayika, and (5) anabhoga. Obstinate insular attachment to the wrong view is abhigrahika-mithyādarśana. The opposite of this, that is, indiscriminate faith in the veracity of each and every view is anābhigrahika. Attachment to a view in spite of the knowledge that it is wrong is abhinivesika. Sceptic attitude even towards what is well established is samśayika. What is due to the incapacity of the mind to think and is found in such organisms as have not developed all the sense-organs is anabhoga-mithyadarśana.5 These different ways of classification do not mean different conceptions. They are at best various modes of illustrating the workings of the selfsame mithyatva (perversity). Mithyadarsana (perverse view) lies at the root of all evils, and whatever misery there is in the life of a soul is ultimately due to it." It is the darkest period of a soul's life when
1 SthSu, X. 1. 734. 2 Bhāṣya, TS, VIII. I.
3 uvaogassa aņāī pariņāmā tinni mohajuttassa
micchattam anṇānam aviradibhavo ya ṇādavvo.-Samayasara, 96.
4 SSi on TS, VIII. I. Cf. also SuKr, Samosaraṇajjhayana. In this connection see also the Bhāṣya and Siddhasenaganin's Tīkā on TSū, VIII. 1.
5 Fourth Karmagrantha, 51. See also the svopajña commentary.
6 Cf. samsaramula-biam micchattam-Bhattaparinnaya, IV. 59. JP-19
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