Book Title: Dravyasamgraha
Author(s): Nemichandra Acharya, Vijay K Jain
Publisher: Vikalp

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Page 119
________________ Dravyasamgraha Non-abstinence must be understood to be the opposite of abstinence. Negligence is included in misinterpreting the injunctions and indifference to observe them. It is indifference to laudable activities. The passions - anger, pride, deceitfulness and greed - with their subdivisions have been explained. Where? Under the sutra, 'The subdivisions of the former are the senses, the passions, etc.’ (VI, 5). Activities have been explained as three, namely bodily activity, mental activity and speech. Where? Under the sutra, 'The action of the body, the organ of speech and the mind is called yoga (activity).' Wrong belief is of two kinds, natural and derived from teaching. The manifestation of disbelief in the true nature of reality, on the rise of perversity-karma, without teaching by others, is the first variety. The second variety, which is based on the teaching of others, is of four kinds namely kriyāvādī, akriyāvādī, ajñānika and vainayika. Or it is of five kinds - absolutistic (one-sided) attitude, contrary attitude, doubtful attitude (scepticism), non-discriminating attitude and ignorant attitude. The identification of a thing and its attribute as 'this alone' or 'thus only' is absolutistic attitude. The supreme being alone is everything (the whole universe), or everything is permanent or everything is momentary – these are the absolutistic attitudes. ‘An ascetic with material possessions is a passionless saint,' “The omniscient lord takes morsels of food,' 'Woman attains liberation. These are contrary attitudes. The indecisive view, whether the three gems of right faith, right knowledge and right conduct lead to emancipation or not, is scepticism. All gods are one and all religions are the same – these are non-discriminating attitudes. Incapacity to examine what is good and what is not good to oneself is ignorant attitude. To quote from the scriptures: “There are one hundred and eighty kinds of kriyāvādins, eighty-four kinds of akriyāvādins, sixty-seven kinds of ajñānikas and thirty-two kinds of vainayikas." 102

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