Introduction to Jaina Sadhna

SR No.: 001664
Original Sutra Author: N/A
Author: Sagarmal Jain
Publisher: Parshwanath Vidyapith
Publication Year: 1995
Total Pages: 98
Language: English
Classification: Book_English, Sermon, Achar, & worship
File Size: 6 MB

Page 29

22: An Introduction to Jaina Sadhanā
the egg from the crane, in the same way desire is produced by delusion and delusion by desire ( Uttarādhyayana, 32.6 ). Attachment and hatred are the seeds of karma, which have delusion as their source. Karma is the root of birth and death. This cycle of birth and death is the sole cause of misery. Misery is gone in the case of a man who has no delusion, while delusion is gone in the case of a man who has no desire; desire is gone in the case of a man who has no greed, while greed is gone in the case of a man who has no attachment* (Uttarādhyayana, 32. 8). According to the Tattvārtha-sūtra, a famous Jaina text, perverse attitude (mithyā-darśana ), non-abstinence (avirati ), spiritual inertia ( pramāda ), passions ( kaṣāya ) and activity (Yoga ) - these five are the conditions of bondage ( 8.1 ). We can say that mithyā-darśana (perverse attitude), mithyā-jñāna (perverse knowledge ) and mithya-cāritra (immoral conduct) are also responsible for our worldly existence or bondage. But perversity of knowledge and conduct depends upon the perversity of attitude. Thus the perversity of attitude, which is due todarśana-moha is one of the important factors of bondage. Non-absti- nence, spiritual inertia and passions are due to the presence of perverse attitude. Though activities of mind, body and speech are considered the cause of bondage, yet they are incapable of bondage unless they are followed by perverse attitude and passions. They are only the cause of Asrava (influx of kārmic matter), not the cause of bondage. Bondage is possible only through these three types of activities or yogas in the presence of perverse attitude and passions. The perverse attitude (mithyā- darsana ) and the passions (Kaşāyas ) are mutually cause and effect of each other just as the egg and the hen or the seed and the tree. We can not fix the priority of one over the other, passions are due to the perverse attitude and perverse attitude is due to the passions.