Samkit Faith Practice Liberation

SR No.: 007764
Original Sutra Author: N/A
Author: Amit B Bhansali
Publisher: Amit B Bhansali
Publication Year: 2015
Total Pages: 447
Language: English
Classification: Book_English
File Size: 7 MB

Page 168

Kaaraka, Rochaka and Diipaka Samyaktva
People have faith in several things, but the degree of faith varies from person to person. Some people actually follow the teachings of those whom they have faith in. Others have faith but their conduct does not reflect their faith. Yet others can profess faith, teach faith to others but are utterly incapable of imbibing that faith themselves. Thus, from these perspectives, samyaktva has been categorised as: Kaaraka, Rochaka and Diipaka.
Verse 2675 of the Visheshaavashyaka Bhaashya specifies this:
"Kaaraaga-royaga-divaagamahavaa..." - Visheshaavashyaka Bhashya, Verse 2.2675 (Page 389, Publisher: Bherumal Kanaiyaalal Kothari Religious Trust, Chandanbala, (Walkeshwar) Mumbai, year V.S.2040)
Samyaktva can be placed in three categories, kaaraka, rochaka and diipaka.
1) Kaaraka samyaktva: the external and internal causes through which enlightened perception may be imbibed, namely self-control, penance and equanimity. In other words, it is that category of samyaktva where the conduct of the seeker reflects his deep-seated faith.
2) Rochaka samyaktva: enlightened perception, which has arisen due to deep and spontaneous faith in the teachings of the Jinaas. This kind of perception does not require logic, debate or dialogue in order to manifest. Here, the faith is strong but is not reflected in the conduct of the seeker. This kind of samyaktva is found in those who fall under the category of the fourth gunsthaanaka nominal classification of soul based on their purity and relative distance from false beliefs and passions. For instance, the further the soul is from false belief and passions, the higher the gunsthaanaka. Souls who have rochaka samyaktva can and do differentiate between the auspicious (shubha), the inauspicious (ashubha) and the pure (shuddha). They seek to attain the pure state of disposition (shuddha bhaava) but due to the rise of conduct-deluding karmas, (chaaritra mohaniiya karmas), they are unable to do anything to attain the higher disposition. They do realise the transitory nature of the world and are fully aware of the true path of liberation. Not only that, they are desirous of liberation. But they do nothing to attain it! Because of the capricious nature of their karmas, they are unable to walk on the path of liberation as specified by the Jinaas. King Shreniika is a good example of an enlightened man unable to follow the teachings of the Jinaas. He was thoroughly conversant with the path of liberation and was keen to attain liberation. But his conduct-deluding karmas (chaaritra mohniiya) prevented him from taking up the vows of self-control and penance. Such a perilous state may be compared to the mental state of Duryodhana (legendary Kuru king in the Mahabharata who fought on the wrong side and ended up losing everything, including his life).
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