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CHAPTER-IV
119
knowledge which are the cause of transmigration or liberation. In this connection the right or wrong knowledge of rope, serpent etc.; is not the cause of transmigration or liberation; that is why the right knowledge or wrong knowledge are not described here from their point of view. Here the right knowledge - wrong knowledge are described from the viewpoint of knowing of the purposeful Jiva, etc. Tattvas.
From this purport point of view only, in the scripture, all knowledge of a misbeliever is termed as false knowledge only and all knowledge of a true believer is termed as right knowledge.
Question : The misbeliever's knowledge about the Jiva etc. Tattvas is wrong; you may call it wrong knowledge, but at least call his correct knowledge about rope, serpent, etc. as to be the righ knowledge ?
Answer: Whatever a misbeliever knows, he does not perceive there the difference of substantial existence and non-existence, that is why it produces cause-perversity, nature-perversity and descriminative-perversity. There, whatsoever he knows, he does not identify its root cause and believes the contrary cause as to be the real cause; this is cause-perversity. And whatever he knows, there he does not identify its basic substantial nature; rather believes the contrary nature as to be the real nature. This is nature-perversity. And whatever he knows, there he does not identify that this is different from these and indivisible from these; rather believes divisibility and indivisibility contrarily; so, this is discriminative perversity. Thus, perversity (contrariness) is found in the knowledge of a misbeliever.
Just as an insane person understands mother as wife and wife as mother; in the same way the misbeliever knows (the Tattvas) contrarily. And just as that insane person also in some particular moment knows mother as mother and wife as wife, even then, his knowledge is not backed by definite and assertive belief. Therefore, his knowledge is not said to be right knowledge. Similarly, a misbeliever if in some particular moment knows some thing correctly also, even then his knowledge is not backed by definite and assertive belief or if he knows correctly also from it he fulfills his
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