Jain Journal 1966 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 23

OCTOBER, 1966
Although living and moving as a saraga being, the man is really nirāga; the passions of raga do not enter into his nature and the samyaktva which is devoid of all raga, is evolved in him. Thus, in the cases of saragasamyaktva also, the faith is immediate, nirvikalpa (undetermined), sükşma (subtle), vācamagocaram (incapable of being expressed in words) and svānubhuti-rupa consisting in pure introspective self-apprehension -as variously described by the Jaina philosphers.
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Such is samyaktva or the samyak darśana i. e. right faith, rising spontaneously from within one's self, which is one of the pre-requisites of samyak caritra or good conduct.
Another indispensable condition for the moral-ness of acts is, as we have indicated already, samyak jñāna or right knowledge, according to the Jainas. Knowledge and faith, as we have seen, are separate matters; yet there are cases in which properly developed knowledge helps the development of right faith and cases also where right faith presents the objects of knowledge in an entirely new aspect. It is thus possible for faith and knowledge combining together, as they actually do, in the conduct of a morally disposed man.
Samyak jñana or valid knowledge has been described as correct (vyavasayi) cognition of one's own self (sva) as well as of the non-self (para) i.e. the environments surrounding him. The first of the two objects of knowledge is the self, which is characterised by consciousness, while the non-self, so far as it is not a conscious being, may be grouped under the five classes of unconscious objects viz. 'matter', 'time' or the passive condition for the mutation of things, 'space' or the passive condition for the accommodation of substances and the two passive conditions for the 'motion' and the 'stoppage' of things. So, the foregoing six with their qualities and modes are the objects of determination by knowledge and knowledge effects the determination by examining its object under the following six categories viz.-(1)Nirdesa i.e. definition or description of the thing as it is; thus the nirdesa of a house would be to describe it as a brick-built structure. (2) Svāmitva i.e. indication of ownership; in the case of the house, its svāmitva would be indicated by saying that it belongs to, say, A. (3) Sadhana i.e. the description of the constituent materials; thus, a house would be described as constituted of bricks, mortar, lime etc. (4) Adhikarana or the determination of the locus of the object under observation; in the case of the house, it may be described as standing on a solid land within a certain village. (5) Sthiti or the determination of duration; house in question may be said to be capable of lasting for, say, 60 years. (6) Bidhāna or the determination of the nature