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CHAPTER-IX
461
Further, the aforesaid differentia of belief in Tattvarthas is also not impossible because it is not the differentia of false belief which is the rival of right belief; its differentia is contrary to this.
In this way Tattvartha Shraddhana (belief in Tattvarthas or Tattvas) is such true differentia of true belief which is devoid of Avyapti, Ativyapti and Asambhava faults and which is found in all true believers and is not at all found in any misbelievers.
Synthesis Between Different Definitions of Right Belief
Again, a question arises that the rule stated by you that the belief of seven Tattvas is right belief is not maintainable. Because at some places the belief of self (soul) distinct from other non-self objects only is stated to be the right belief. In Samayasara1 in the verse fut etc. (Ekatve Niyatasya etc.) it is stated that perceiving this soul as distinct from other non-self substances is only assuredly the right belief. Therefore, ignoring the thought of nine Tattvas one should engross one's upayoga in the soul only.
Further, at some places ascertainment of the soul only is stated to be the right belief. In Purushartha Siddhyupays2 there is a verse stating faff (Darshanmatma-Vinishchiti), its mean
ing is this only. Therefore, on evolution of belief of Jiva-Ajiva only or of Jiva only right belief is evolved. How could the aforesaid statements be possible, if there had been the rule of belief of seven Tattvas.
Answer: The belief of self (soul), distinct from non-self substances, is evolved along with or without the belief of Asrava etc.? If it is evolved without their belief, then without the belief of Moksha, for what purpose such effort is made? Without the belief of Samvara & Nirjara what for he continues making effort for engrossing his upayoga in the nature of the soul by renouncing attachment, etc.? Without belief of Asrava & Bandha, what for does he forsake his
1. एकत्वे नियतस्यशुद्धनयतो व्याप्तुर्यदस्यात्मनःपूर्णज्ञानघनस्य दर्शनमिह द्रव्यान्तरेभ्यः पृथक् । सम्यग्दर्शनमेतदेव नियमादात्मा च तावानयम, तन्मुक्तता नवतत्त्वसन्ततिमिमामात्मायमेकोऽस्तु
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2. दर्शनमात्मविनिश्चितिरात्मपरिज्ञानमिष्यते बोधः । स्थितिरात्मनि चारित्र कुताएतेभ्यो भवति बन्ध ||216 ॥
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