Doctrine of Liberation in Indian Religion

SR No.: 006522
Original Sutra Author: N/A
Author: Shivkumarmuni
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi
Publication Year: 1984
Total Pages: 240
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 11 MB

Page 101

THE JAINA DOCTRINE OF LIBERATION
87
(iii) vaina yika-mithyātva, to believe a thing to be true even when
one knows it to be false. (iv) samsaya-mithyātva, to have doubt whether the course is
wrong, when one has no definite knowledge about the
reality. (v) aiñāna-mith yātra. total ignorance of the right faith. In th
state one cannot discriminate between good and evil. The Karmagranthac enumerates five varieties of mithyatva : (i) abhigrāhika, intensive attachment to false view; (ii) anabhigrāhika, the opposite of the first, i.e. indiscriminate
faith in every notion regardless of right or wrong; (iii) abhinivesika, attachment to wrong notion in spite of the
knowledge that it is wrong; (iv) samśayika, doubt ful notion; and (v) anābhoga, the highest state of infatuation when one is
unable to analyse what is wrong and right. Mithyātva acts as a barricade to the attainment of liberation. It is the seed of a being's continuation in samsāra. It has no beginning. It vitiates the real nature of the self. One cannot realize the reality so long as mithyātva operates in one's life. The opposite of mith yātva is sam yaktva (right vision) which is sine qua non for liberation.
We have seen that the bondage of jīva in samsāra is caused by mith yātva, avirati, pramāda, kaşāya and yoga. The self attracts karmic particles through fivefold mithhyātva as mentioned above, through fivefold avirati, i.e., killing, falsehood, stealing, unchastity and desire to possess worldly goods; through fifteen types of pramāda, i.e. four reprehensible talks about kings, state, women and food; four passions like anger, pride, greed and illusion; five senses of touch, taste, smell, sight and hearing, and sleep and attachment; through fourfold kaşāyas, i.e. anger, pride, illusion and greed; and through yoga, i.e. the activities of mind, body and speech. ĀSRAVA AND BANDHA
The āstava signifies the inflow of karmic particles into the self through the activities (yoga).? The karmic matter flows into the self like the flowing of water into the boat when there is a hole in it. It is the channel for karmic particles that flow into the self. The psychical
6, Fourth Karmagrantha, 51. 7. Tattvārthasūtra, VI. 1-2,