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MOKSHA MARG PRAKASHAK
example, both misbeliever and true believer know the gold etc. objects alike but the knowledge of misbeliever is termed wrong knowledge and knowledge of true believer is termed right knowledge. Similarly, it should be known that the cause of all wrong knowledge and right knowledge is wrong belief and right belief respectively.
Therefore, where knowledge and belief are described in the general sense, there, knowledge is the cause; it should be mentioned first and belief is the effect; so it should be mentioned later. And where wrong-right knowledge-belief are being described, there belief is the cause; it should be stated first and knowledge is the effect; so it should be stated later.
Question : Knowledge and belief both are produced together; how do you establish cause and effect relationship between them? If the cause is present, the effect will also be there?
Answer: The cause and effect relationship is stated from the point of view that if one is there the other is there; For example, the lamp and light are found together but the light will be there only when the lamp is there; therefore, the lamp is the cause and the light is the effect. Similarly, relationship exists between knowledge and belief. In other words the cause and effect relationship should be known between wrong belief wrong knowledge and right belief right knowledge.
Question : If knowledge gets the name of wrong knowledge when accompanied by wrong belief then why not state the wrong belief only the cause of Samsara (mundane existence); why is wrong knowledge stated separately?
Answer : From the knowledge point of view only there is no speciality in the correct knowledge produced due to Kshayopashama in both the misbeliever and the true believer; and finally the knowledge attains the form of omniscience also in the same way as a riverjoins the sea. Therefore, there is no fault in the knowledge; but wherever Kshayopashama knowledge gets attached, there it knows (is attached in) only one object (knowable), and due to instrumentality of this wrong belief; that knowledge gets attached in the other
unpurposeful objects (knowables) but it does not get engrossed in Jain Education International For Private & Personal Use Only
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