Ethical Doctrines in Jainism

SR No.: 006955
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 2001
Total Pages: 322
Language: English
Classification: Book_English
File Size: 8 MB

Page 196

174
ETHICAL DOCTRINES IN JAINISM
views will be the consequence. Hence to announce that Mithyātva is of five types is only partially correct.2 According to Pūjyapāda, 3 Mithyātva expresses itself in the following five forms; namely, 1) ekānta, 2) viparīta, 3) saṁsaya, 4) vainayika, and 5) ajñāna. One sided emphasis is Ekānta. To believe in things as they are not is styled Viparīta. The possession of sceptical attitude towards the ultimate values of life is Samsaya. To have reverence for both the right and the wrong path is Vainayika.? And lastly, the indiscriminatory attitude towards things leading upward and things leading downward is Ajñāna.8 Another way of classification employed by Pūjyapāda is to divide Mithyātva into inborn (naisargika) and acquired from the instruction of others (paropadesa-pūrvaka). The former is due to the rise of Mithyātva Karma by virtue of which non belief in the Padārthas or Tattvas occurs. 1° The latter is concerned with the acquisition of belief in non-Tattvas due to the assimilation of perverted views delivered by others.11 The difference between the two also lies in the fact that the occurrence of the first type of Mithyātva is also possible in the lower irrational stages of life, while the second type can be witnessed only in rational five-sensed human beings. In other words, the beings with developed reason have the potency to inhale the outward perverted atmosphere, while the undeveloped ones continue to live with the inborn non-belief in Tattvas. According to the Tattvārtha Bhāsyal? these two types correspond to the classification of Mithyātva into anabhigrhīta and abhigrhīta.
CONVERSION-MORAL, INTELLECTUAL AND SPIRITUAL: We have pointed out that the plight of the self in Mithyātva Guņasthāna resembles that of a totally eclipsed moon, or a completely clouded sky. In other words, it is a stage of spiritual slumber with the peculiarity that the self itself is not cognisant of its drowsy state. It is indubiously a dark period, and the self is ignorant of that baffling darkness. The deep attachment to sensual life and unholy things, the identification of the self with the body, with passions, and with externalities, the ignorance of the superempirical state of life which is beyond the realm of good and evil, and the subconscious discomposure of mind on account of its being the victim of the seven kinds of fear and the eight kinds of pride-all these are some of the broad characteristics of the clouded soul. Even if such an ignorant soul, on
1 Sat. Vol. I. p. 162. Gathā 105. 2 Ibid. p. 162. 3 Sarvārtha. VIII-1. 4 Ibid. 5 Ibid. 6 Ibid. 7 Ibid. 8 Sarvārtha. VIII-1. Ibid. 10 Ibid. 11 Ibid. 12 T.sū.bhā. VIII-1.