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delusion, while delusion is gone in the case of a man who has no desire; desire is gone in the cases of a man who has no greed, while greed is gone in the case of a man who has no attachment" (Uttarādhyayana, 32.8). According to the Tattvārtha-sūtra, a famous Jaina text, perverse attitute (mithyā-darśana), non-abstinence (aviratil), spiritual inertia (pramāda). passions (kasāya) and activity (Yoga) -- these five are the conditions of bondage (8.1). We can say that mithyādarśana (perverse attitude), mithyā-jñāna (perverse knowledge) and mithya-cāritra (immoral conduct) are also responsible for our worldly existence or bondage. But perversity of knowledge and conduct depends upon the pervesity of attitude. Thus the perversity of attitutde, which is due to darśana-moha is one of the important factors of bondage. Non-absence, spiritual inertia and passion are due to the presense of perverse attitude. Though activities of mind, body and speech are considered the cause of bondage yet they are incapable of bondage unless they are following by perverse attitude and passions. They are only the cause of Asrava (influx of kārmic matter), not the cause of bondage. Bondage is possible only through these three type of activities or yogas in the presence of perverse attitude and passions. The perverse attitude (mithyā-darśana) and the passions (kasāyas) are nutually cause and effect of each other just as the egg and the hen or the seed and the tree. We can not fix the priority of one over the other, passions are due to the perverse attitude and perverse attitude is due to the passions. The Nature of Self
(a) Nature of Self as pure knower : Here naturally a question may arise, "what according to Jainism, is the nature of self? While defining the nature of self, the Acārānga mentions
je āyā se vinnāyā je vinnäyā se āyā (1.5.5) Self is the knower and the knower is the self, thus the real nature of self is regarded as pure knower. Modern psychology recognizes three aspects of consciousness-- cognitive, affective and conative. Among these three, the affective and conative aspects respectively correspond to enjoying (experiencing) and to doing (behaving). So long as the self manifests itself as the enjoyed or the doer, it is not
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