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CHAPTER-IX
465
Answer: In the belief of seven Tattvas the belief ofArhanta Deva (true omniscient God) is inherently included because in belief of Tattvas, Moskha Tattva is believed to be supreme, that Moksha Tattva is the differentia of Arhanta & Siddha; one who believes the differentia to be supreme, invariably believes the object possessing that differentia to be supreme. Therefore, those Arhantas & Siddhas are also believed to be supreme and others are not believed to be such. This itself amounts to be the belief of true omniscient God. Further, the causes of Moksha are Samvar-Nirjara; therefore, he (the true believer) believes these also to be supreme and the possessors of Samvar-Nirjara are chiefly the monks; therefore, he believes the monks to be supreme and not others. This itself amounts to be the belief in Guru (true preceptor). Further, the name of the disposition, devoid of attachment, etc. passions, is Ahinsa (non-violence), he believes the same disposition to be worth evolving and not any other disposition. This itself amounts to be belief in Dharma (true religion). In this way, the belief in Arhanta Deva etc. is inherently included in the belief of seven Tattvas. Or through the instrumentality by which he acquires belief in Tattvarthas, by the same instrumentality he acquires belief in Arhanta Deva etc. also. Therefore, in evolution of right belief, there lies the rule of having belief in true Deva etc.
Question: Many Jivas have belief in Arhanta Deva etc., know their attributes, yet right belief of the form of Tattvartha Shraddhana is not evolved in them, therefore, one who possesses true believe in Arhanta Deva etc. invariably possesses Tattva Shraddhana (belief in Tattvas) — such a rule is not possible?
Answer: Without belief in Tattvas he knows forty-six qualities of Arhanta Deva; these qualities which he knows are concerned with the embodied state of Arhanta. But he does not identify clearly the respective qualities of Jiva (soul) and Pudgala (matter) as are found differently in them. Therefore, true belief also is not attained by him. Because without identifying the different categories of Jiva-Ajiva he does not know Arhanta Deva's spiritual qualities and the bodily modifications of the embodied state of Arhanta. If he knows them correctly, why would he then not know his self (soul) different from other non-soul substances? Therefore, it is stated in Pravachansara thus:
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