________________
249
Of the different alternatives discussed here, the view of Svabhāvavāda and the view accepting pāpa and punya as distinct are well-known; but it cannot be said as to whose the views recognising the existence of pāpa alone, or of punya alone, or of their mixture are. It may be that all possible alternatives are discussed here, without any reference to the schools to which they belong. We may note in passing that Máthara has in his introduction to karikā 13 of Samkhyakārikā raised a problem similar to the pūrvapakşa here, viz. Why are sattva, rajus and tamas recognised as three different guņas, why cannot only one guna be admitted ?
(1935) Yoga-activity of mind, speech or body. Cf. "kāyavāúmanahkarma yogaḥ; sa ásra vaḥ. - Tattvārtha Sū. 6. 1-2.--Yoga is the channel of asrava (inflow of karmic matter into the soul).
Mithyātva (perversity of attitude), etc. .... CI. Mithyādarsunăvirati-pramāda-kaşāya-yogā bandhabeta vaḥ-Tattvārtba Sū. 8.1Mithyadarśana (wrong belief ), non-abstinence, spiritual inertia, passion, and yoga (activity of mind, speech and body) are the causes of bondage.
Mithyātva-perverse attitude, wrong belief. It may be of the nature of ekānta (one-sided view of a thing of many aspects), viparīta (perverse belief, e.g. animal sacrificees lead to heaven), sansaya (doubt, scepticism), vinaya (credulity, taking all religious and views to be equally worthy of pursuit), ajñāna (wrong belief caused by ignorance, indiscrimnation of good and bad). Pūjyapăda Davanandin also notices a two-fold classification of mithyādarśına - (i) naisargika (inborn) and (ii) paropadeśapūrvaka, acquired from instructions by others. There are four varieties of the latter according as it belongs to a kriyā-vadin (believer in moral and spiritual action), akriyā vādin (nonbeliever in moral and spiritual action), ajñāpin (agnostic) or vainayika (credulous person).
32
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
