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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464
MOKSHA MARG PRAKASHAK
Answer: By acquiring belief of Arhanta Deva etc., the belief of false deities, etc. is eradicated, due to which newly adopted false belief (Graheeta-Mithyatva) comes to an end; from that point of view, this has been stated to be the right belief. This is not the differentia of right belief in true sense, because such belief is found even in misbelievers following conventional practices like Dravyalingi Muni (Jain monk without right belief).
Or for example, partial conduct or complete conduct may or may not be found on accepting partial vows (Anuvratas) or complete vows, (Mahavratas) but without accepting partial vows or complete vows, the partial conduct or complete conduct is never evolved. Therefore, knowing these vows (Vratas). to be coexisting causes and treating these causes conventionally to be the act itself, these vows, etc. are stated to be the conduct itself. Similarly on, acquiring belief in Arhant Deva etc.. the right belief may or may not be evolved but without having belief in Arhanta Deva etc., the right belief of Tattvartha Shraddhana form is never evolved. Therefore, knowing the belief in Arhanta Deva etc. to be the coexisting cause and treating this cause conventionally to be the act itself, this belief is stated to be the right belief. Due to this reason only, this is called Vyavahara Samyaktva (conventional right belief)."
Or one who has belief in Tattvarthas invariably possesses belief in true nature of Arhantas etc. Without having belief in Tattvarthas one may have belief in Arhanta Deva etc. from partisan angle but belief with true identification of the true nature of Arhanta etc. is not evolved. And one who has belief in true nature of Arhantas etc. invariably has right belief of Tattvas because by identifying the nature of Arhantas etc., the identification of Jiva-Ajiva-Asrava etc. Tattvas is attained.
Thus knowing them to be mutually coesisting, at some places, belief in Arhanta Deva etc. is stated to be the right belief.
Question: The convention of belief in true or false deities is not found in the hellish state of existence, etc. but right belief (Samyaktva) is found there; therefore, such a rule is not possible that on evolution of right belief, the belief in Arhanta Deva etc. is invariably found?