Moksha Marg Prakashak

SR No.: 006760
Original Sutra Author: N/A
Author: Todarmal Pandit
Publisher: Kundkund Kahan Digambar Jain Trust
Publication Year: 1992
Total Pages: 556
Language: English
Classification: Book_English
File Size: 15 MB

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MOKSHA MARG PRAKASHAK
True Characteristic of Right belief (Samyagdarshan)
The belief in Jiva etc Tattvarthas (substances with their true character) devoid of perverse ascertainment is the characteristic of right belief. (1) Jiva (soul), (2) Ajiva (nonsoul), (3) Asrava (influx with impure thought activity), (4) Bandha (bondage of karmas), (5) Samvara (stoppage of influx with emergence of pure thought activity), (6) Nirjara (partial dissociation of karmas with increase in purity of thought activity) and (7) Moksha (complete dissociation of karmas with manifestation of perfect purity-these are the seven Tattvarthas. Their belief- "It is so only and not otherwise" - such conviction is Tattvartha-Shraddhana (belief of Tattvarthas) and such right belief which is devoid of perverse grasping and understanding is right belief (Samyag Darshan).
Here for the negation of perverse conception, the word Samyak (means right or true) is stated because the word Samyak stands for commendation. Only after removal of perverse conviction in belief, commendation is possible.
Question: What is the purpose of using two words here Tattva and Artha?
Answer: The word Tat (means 'that') is used in context of the word Yat (means 'which'), hence that which is being talked of is called Tat and its quality or nature is called Tattva; because तस्यभावस्तत्त्वम् Tasyabhavastattvam such is the compound formation of the word Tattva. And that which is being comprehended, such substance, quality or disposition (mode) is called Artha and ardzeefararef. Tattva means one's own nature, the belief of substances along with their true nature is called right belief (Samyag Darshan). Here, if only belief of the quality (Tattva) was considered, then without the belief of that substance whose quality is being considered, mere belief of its quality is not efficacious. And if the belief of the substances alone was considered then without the belief of its quality, the belief of the substance is also not efficacious.
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For example, someone may be having the faith of knowledge, perception, colour, etc.-this is knowledge, this is whiteness-such belief be there but knowledge and perception is the nature of the For Private & Personal Use Only