Mahavira and his Teaching

Author(s): C C Shah, Rishabhdas Ranka, Dalsukh Malvania
Publisher: Bhagwan Mahavir 2500th Nirvan Mahotsava Samiti

Page 248

CONSIDERATION OF SELF IN JAINA PHILOSOPHY 241 thing as it is not, (b) Samyakatva mohanî ya, which is a state of purity with a very limited mithyātva, (c) samyakatva-mithyātvamohani ya, a mixed state of right-cum-wrong belief. Carita mohanī va is sub-divided into kaṣāya vedaní ya and no-kaşā ya-vedanī ya. It is accompanied by the reign of passions (kaşā yas) such as anger, pride, deceit and greed. Darśanamoha karma arises when a person defames a kevalin, śruta, sangha, dharma and devas. We have seen that dravya karman in the Jaina view is material and beginningless and presupposes a psychical karman which is again beginningless and inseparably connected with the soul, Panditji Sukhlalji enlightens us regarding this and holds that Ajñāna comprising rāga (love), dveșa (aversion), etc., which resides in the soul and is the cause as well as the effect of dravyakarman, is psychical." Such a psychical karman is ignorance or Avidyā in Advaita Vedānta of Samkarācārya.
A person is deluded when he identifies the Jiva and ajīva, or when he looks upon the ajīva as jīva. When he identifies himself with his body, karmic particles, etc., he is said to have darśana-moha. The deluded have false notions about the identity of extraneous objects with the soul and thus become the agents of various karmans. The undeluded however knowing the truth do not do so. Thus the self should not be identified with the psychic states or with the material karmans.2 Right knowledge is the cause of liberation. This right knowledge is produced by faith in the teachings of the omniscient Tirthankaras. Hence faith is necessary. And it is right conduct which perfects knowledge since theory without practice is empty and practice without theory is blind. Right faith, right conduct and right knowledge all the three together form the path of liberation which is the joint effect of these three.
The soul is regarded as possessing pure consciousness, pure bliss and pure power. The matter is regarded as unconscious, lifeless and a dangerous obstruction. Karman is supposed to be the link which binds the soul to the matter. Karma is due to 1. Tñanabinduprakarana Introduction: Yashovijayajı p. 15 2. Samayasāra: Kundakundacārya 44 (P.) M.M.-31