________________
-: 140 :
Bhagavai 3:6:222-230
ri
"West'.
Srimajjayācārya has considered the problem in detail and offered clarification. According to him, the perversity of perception, which is epistemological error, is not connected with each case of deluded clairvoyance. It is connected with the person possessed of deluded clairvoyance, who is like a confused person (directiondeluded person).
We can compare the expression unmattavat in Tattvārtha Sūtra 1.33 with the present topic. Thus, as an infatuated person cognises what is untrue (opposite of true) as true. For example, he regards a piece of stone as a piece of gold and vice versa. Similarly, a person afflicted with deluded view cognises the object contrarily.
Srimajjayācārya has clearly distinguished the deluded clairvoyance from perversity of view. His argument is: "In the Anuyogadāraim, the deluded clairvoyance has been shown to be due to the elimination-cum-suppression of the knowledgc-covering karma. It can not know the object erroneously. Therefore, what is perversity of view is due to the rise of view-deluding karma." His second argument is: The confused (direction-deluded) person knows the east as the west: this is a case of the rise and not the case of the elimination-cum-suppression of knowledge-covering karina. When the eye is diseased, it sees two moons. This perception of two moons is not due to the faculty of eye, but due to some disease in the eyes. The disease is due to the rise of body-making karma, but the ocular cognition is a case of the elimination-cum-suppression of knowledge-covering karma. Similarly, the deluded clairvoyance is a case of the eliminationg-cum-supperssion of knowledge-covering karma and the perversity of the perception is due to the rise of knowledge-covering karma. Therefore, these two are quite different from (sūtras 222-224) each other."
The subject matter of the first dialogue (sūtras 222-224) is the creation of the city of Vārānasīby the protean power, and knowledge and perception of the corporeal objects existing in the city of Rājgrha by means of deluded clairvoyance. Here the perversity of perception is there because the person thinks that he has created the city of Rājagrha by his protean power and that he is knowing and seeing the corporeal objects situated in Vārānasī.
In the second dialogue (sūtras 225-227), there is only the confusion between the creation of the city and the name of the city where the corporeal objects are known and seen.
In the third dialogue, the ascetic, by his protean power creates the city of Vārāṇasī, the city of Rājagrha, and the countryside in between the two cities. But he considers the cities created by himself as 'real objects'. He has not the knowledge that he himself has created them all by his own protean power.? Semantics anagāra-one who has renounced householder's life. bhāvitātmā-the person who has cultivated himself according to his view and faith. māyi-a person influenced by deceit.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org