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Ajñāna
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while viparyaya that of bondage. By jñāna it means the knowle. dge of discrimination between praksti and puruşa. Viparyaya is not merely illusion or wrong cognition, but, all the mental impressions or activities that lead the self astray and keep it involved in the worldly affairs.
Vijñāna Bhiksu, following Yogasūtra, enumerates the following five types of viparyaya :
1. Avidya-The cause of taking one as permanent, pure, pleasurable and spiritual what is really perishable, impure, painful and material is called avidyā.
2. Asmita --Arrogance or the conception of identity between spirit and matter; to maintain that there is no spirit except the material body.
3. Räga-attachment 4. Dveșa---Hatred 5. Abhiniveśa-complexes like the fear of death etc.
Vācaspati relates the following three types of bondage as the effect of viparyaya.
1. Präkrtika -Holding prakşti (matter) as the self and worshipping it with that esteem.
2. Vaikstika-Holding viksti, the effects of praksti, i. e. the material elements, senses, ego (aharkāra) and mind (buddhi) as the self and worshipping them.
3. Dākṣiṇaka–To hold sacrifice (ista) and the works of public utility (āpūrta) as the path to happiness.
All these conceptions, according to Sārkhya are misleading. Jainism included these into mithyātva.
Patañjali supports the Sārkhya view by holding the above mentioned five types of viparyaya as klesas. He divides tbe mental activities into klista (afflicted) and aklista (non-afflicted) corresponding to mithyājñāna, the samyagjñāoa of the Jainas. Avidyā is the fundamental cause of the remaining four kleśas. He states in clear term that avidyā is not absence of knowledge, but the knowledge opposite to vidyā.
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