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CHAPTER-DX
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purpose of belief of Asrava etc. is to renounce attachment, etc. passions; therefore, on evolution of distinct belief of self-nonself, the belief of non-attachment, etc. in other substances is generated. In this way knowing that the purpose of Tattvartha Shraddhana is accomplished by acquiring distinct belief of self & nonself, this differentia (belief in seven Tattvas) is stated.
And where belief of the self-soul is stated to be the differentia, there the only purpose of distinct belief of self-nonself is this much that one should know the self-soul to be himself. On knowing the selfsoul to be himself, even the thought of other substances is not useful. By knowing the primeness of such fundamental purpose, the differentia of belief of self-soul has been emphasized.
And where the belief of Deva-Guru-Dharma (true God, preceptor & religion) is stated to be the differentia, there the external means are emphasized; because belief of Arhanta Deva etc. is the cause of true belief in Tattvarthas and belief of false deities, etc. is the cause of belief of imaginary Tattvas. So, from the viewpoint of primeness of external cause, by effectuating abandonment of belief in false deities for effectuating belief in true Deva etc., the differentia of the belief in true Deva-Guru-Dharma is stated to be chief differentia.
In this way, from the viewpoint of primeness of different purposes, different differentias are stated.
Question: Out of these four differentias, which one differentia should this Jiva adopt?
Answer: On subsidence, etc. of Mithyatva karma (faith-deluding karma) the destruction of perverse determination or belief takes place. There, all the four differentias are simultaneously found. And from the viewpoint of thinking process, he chiefly meditates on Tattvarthas or develops discriminative knowledge between self and non self or concentrates on the nature of the self-soul only or ponders over the nature of true Deva etc. Thus in his knowledge different kinds of thoughts arise but in belief everywhere mutual correlation is found. When he meditates on Tattvas, it is for the purpose of discriminative knowledge (Bheda-Vijnāna). When he engages his upayoga in discriminative knowledge, he does so with the purpose of meditation on Tattvas. Similarly, at other places also, mutual corre
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