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470
MOKSHA MARG PRAKASHAK
Question: The differentias of right faith have been stated in many ways; why have you given prominence to the differentia of Tattvartha Shraddhana amongst them?
Answer: In other differentials, the Jivas having feeble knowledge, do not grasp the purpose explicitly and instead they get confused, whereas in this Tattvartha Shraddhana differentia, the purpose is grasped explicitly, no confusion arises. Therefore, prominence is given to this differentia. The same is being explaned here:
In the differentia of belief in true Deva-Guru-Dharma the Jivas having feeble knowledge, understand that right belief consists only in believing in Arhanta Deva etc. and not believing others. Therein, the nature of Jiva-Ajiva and of the cause and effect relationship about bondage and liberation is not grasped correctly; then the purpose of liberation path is not accomplished and without evolution of belief in Jiva etc. Tattvas one becomes satisfied by such belief only and thinks himself to be true believer. He develops jealousy towards false deities, etc. but does not make effort for giving up other feelings of attachment, etc. — such state of confusion arises.
Further, in the differentia of belief of self-nonself, the persons, having feeble knowledge, understand that only knowledge of self and nonself is efficacious, this alone produces right belief. Therein, the nature of Asrava etc. Tattvas is not correctly grasped, then the purpose of liberation path is not fulfilled. Or without belief of Asrava etc., he becomes satisfied by this much knowledge only and believes himself to be true believer; by remaining unrestrained, he does not make effort for giving up attachment, etc. Such fallacy is produced.
And in the differentia of belief in self-soul only, the person having feeble knowledge, thinks that the thought of self-soul only is efficacious. This alone produces right belief. Therein the detailed nature of Jiva-Ajiva etc. and nature of Asrava etc. is not correctly grasped, then the purpose of attaining liberation path is not fulfilled or he may believe himself to have acquired right belief by such thought only without acquiring the belief of the details of Jiva etc. and the nature of Asrava etc. By remaining unrestrained, he does not make effort for giving up attachment, etc. - such fallacy is caused
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