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MOKSHA MARG PRAKASHAK
Thus, owing to wrong knowledge of Punya-papa wrong belieftakes place. In this way, the nature of perverse faith in the form of misbelief of Tattvas has been described. This is false; hence, its name is Mithyatva (perverseness) and this is devoid of true belief; hence, the same is termed as Adarshan (no-belief).
The Nature of Wrong Knowledge Now the nature of wrong knowledge is described. Knowing incorrectly the Jiva etc. purposeful Tattvas is termed Mithya-jnan (false knowledge). Due to this, doubt, perverseness and indecisiveness are caused in knowing the Tattvas. There,"is it this or that ?" - such sort of mutually contradictory dual form of knowledge is termed doubt (Sanshaya); e.g.-"Am la soul ora material body ?" such knowledge - And “It is like this only”- such sort of one form of knowledge contradictory to the intrinsic nature of the substance is termed perverseness (Viparyaya); e.g.- “I am a material body" – such knowledge. And "Something is there” such sort of indeterminate form of thought (knowledge) is termed indecisiveness (Anadhyavasaya), e.g. “I am something"- such knowledge. Thus, doubt, perverseness, indecisiveness form of knowledge about the purposeful essential Jiva etc. Tattvas is termed wrong knowledge (Mithya-jnan).
Further, the name of false knowledge or right knowledge is not attributed from the viewpoint of knowing correctly or incorrectly the purposeless substances (tattvas). For instance, if a misbeliever knows a rope as a rope, it is not termed as right knowledge and if a true believer knows a rope as a snake, it is not termed as false knowledge.
Question: Why should not one call right knowledge or wrong knowledge to the clearly perceptible right-wrong knowledge ?
. Answer: Where the purpose is only of knowing or ascertaining right-wrong, then whatever substance is there, the name right knowledge, wrong knowledge is given according to the viewpoint of knowing it right or wrong. For example, in describing direct-indirect form of comprehensive knowledge (Pramana) some substance is taken in view; there knowing it correctly is taken as right knowledge and knowing it doubtfully etc. is stated as the invalid form of wrong
knowledge. But here the object is to determine the right and wrong Jain Education International For Private & Personal Use Only
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