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This stanza deals with the wrong concept of the sectarian regarding scriptural knowledge. Jainism specifies five categories of knowledge. The first two relate to the intellectual and scriptural knowledge, which are termed as Mati Jnän and Shrut Inän. Gaining knowledge starts from that level and ends in omniscience, which is termed as Kevaljnän.
The scriptures divide worldly life in four categories of heavenly, human, animal, and infernal existence. The unhappiness and misery associated with the worldly life of those four categories are explained at length in the sacred books. The scriptural texts specify 198 subcategories of heavenly beings, 303 of humans, 48 of animals, and 14 of infernal making a total of 563 subcategories. A sectarian does not make out that the purpose of that classification is to show the great variety of species in which the worldly soul has been wandering. Instead, he would consider those details as constituting the essence of scriptural knowledge and try to memorize and reiterate such divisions and subdivisions.
This type of knowledge is actually meant for inducing people to look inward. Thereby one should be led to ponder that he has been wandering in so many categories of life since the infinity and he should now endeavor to be free from that. But what is likely to happen is that by knowing about the luxuries of heavenly life one may aspire to get that type of life. In other words, he develops longing for a new worldly existence. Is it not pitiable that the scriptural knowledge of different types of existence should induce one to desire the continuation of worldly existence?
He would also hold strong opinions about traditions and strictly adhere to the same. He would attach more importance to external clothing and insist that without being attired in a particular way or without holding some specific symbols no one can attain liberation. He does not know that Jainism has stipulated 15 categories of Siddhas, inclusive of those in non-Jain traditions. The poor fellow does not realize that liberation consists of getting rid of all sorts of attachment, dress code, classes, prejudices etc. Where is the scope therein for clinging to this or that attire? The sectarian people, however, remain stuck with such superficial considerations!
Lahyun Swarup Na Vruttinun, Grahyun Vrat Abhimän; Grahe Nahin Paramärthane, Levä Laukik Män.
He does not recognize the bent of his tendencies and stays proud of observing restraints; for the sake of gaining worldly esteem, he stays away from the path of true bliss. (28)
Explanation & Discussion:
The main factor that does not allow a sectarian to see the truth is his ego. This stanza explains how ego causes him to stay oblivious of his wrong tendencies. It is necessary that the spiritual aspirant remains aware of his tendencies, which govern his activities. There are mainly two types of tendencies, those leaning towards the soul and those leaning towards the worldly life. The spiritual endeavor consists of overcoming the latter. Observance of restraints and austerities has been specified for that purpose.
