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Aspects of Jainology: Volume VI
The reason, as to why Jainism regards abandonment of 'sense of mine' or of attachment as the only means for self-realisation, is that so long as there is attachment in a man, his attention is fixed not on self or soul, but on not-self, i.e., material objects. Materialism thrives on this object-oriented attitude or indulgence in the not-self. According to the Jaina philosophers, the identification with the not-self and regarding worldly object as a source of happiness or unhappiness, are the hallmarks of materialism. This is considered as a wrong view-point. The right viewpoint regards the self as of supreme value and aims at the realisation of its quiddity or its ideal unconditioned state of pure knower, which is free from attachment and passions. It is mentioned in Samayasara (209):
evar sammaithi appāņam munadi jaņagasahāvaṁ.
that the self, possessed of a right view-point, realises the pure soul as knowledge. Thus according to Jainism the right view-point regards self as pure knower (śuddha draṣṭa) and distinct from not-self. This detached attitude only can free one from one's mental as well as physical sufferings.
Cause of Bondage and Suffering of the Self
Jainism maintains that the attachment (Raga) and delusion (Moha) obscure our spiritual nature and are responsible for our worldly existence and suffering. The most intense väsana is hrdaya granthi, which is a deep attachment towards senseobjects and worldly desires. The oldest nomenclature of Jaina sect is Niggantha-dhamma. The word Niggantha means the one who has unknotted his hṛdayagranthi, i.e., the 'mine'-complex. It means, in other words, one who has eradicated ones attachments and passions. The word, 'Jaina', also conveys the same meaning; a true Jaina is one who has conquered one's passions. According to Lord Mahavira, "to remain attached to sensuous objects is to remain in the whirl" (Acaränga, 1.1.5). The attachment towards sensuous
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objects is the root of our worldly existence (Acārānga, 1.2.1). Further, it is also mentioned in the Acārānga, 1.3.1, "only he who knows the nature of the sensuous objects is possessed of self, knowledge, scripture, Law (dhamma) and Truth (bambha )." The five senses together with anger, pride, delusion and desire are difficult to be conquered, but when the self is conquered, all these are completely conquered (Uttaradhyayana, 9.36). Just as the female crane is produced from the egg and the egg from the crane, in the same way desire is produced by delusion and delusion by desire (Uttaradhyayana, 32.6). Attachment and hatred are the seeds of karma and delusion is the source of attachment and hatred. Karma is the root of birth and death. This cycle of birth and death is the sole cause of misery. Misery is gone in the case of a man who has no delusion, while delusion is gone in the case of a man who has no desire; desire is gone in the case of a man who has no greed, while greed is gone in the case of a man who has no attachment" (Uttaradhyayana, 32.8). According to the Tattvärthasūtra 8.1, a famous Jaina text, perverse attitude (mithya-darśana ), non-abstinence (avirati ), spiritual inertia (pramada ), passions (kaṣāya) and activity (Yoga) these five are the conditions of bondage. We can say that mithyadarśana (perverse attitude), mithya-jana (perverse knowledge) and mithya-caritra (immoral conduct) are also responsible for our worldly exis-tence or bondage. But perversity of knowledge and conduct depends upon the perversity of attitude. Thus, the perversity of attitude, which is due to darśana-moha is one of the important factors of bondage. Nonabstinence, spiritual inertia and passions are due to the presence of perverse attitude. Though activities of mind, body and speech known as Yoga are considered the cause of bondage yet these, in theirselves re incapable of bondage unless by perverse attitude and passions. They are only the cause of Asrava (in
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