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A SOURCB-BOOK IN JAINA PHILOSOPHY
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include all the four forms of passions.' In rāga (attachment) deceitfulness, and greed and in dveşa, we find the anger and egoity included. 2 Räga and dveşa bring about the bondage of the eightfold of karma.8 Rāga-dveșa are considered to be bhāvakarma. The root-cause of rāga-dveşa is mohu (infatuation). Ācārya Haribhadra says that just as if a man anoints oil on his body and the anointed body attracts the particles of dust deposited on the anointed body. So also the kārmic particles get glued to the soul due to rāga-dveșa.6 We should remember, that the perversity which is the cause of the bondage of karma is developed by attachment and hatred. The intensity of attachment and hatred crowds the understanding, and brings the perversity of outlook. It clouds the capacity of discrimination.
The Buddhists also, like the Jainas consider mithyājñāna (perverse knowledge), moha (delusion factor) as causes of the karmic bondage. The Naiyyāyikas say that mithyājñāna is a cause of moha. Moha is not only responsible for deluding knowledge, but for creating a false identification of the self with the external object and with body, senseorgans, manis, feelings, etc. The ätinan deludes itself to be all these, This is the cause of the kārmic bondage.7 Vaiseșikas support this view. 8 According to the Sārkhya philosophers perversity of outlook is
1. Uttarādhyayana 32, 7. 2. (a) Shãnăn ga 2, 3. (b) Prajñāpanā 23.
(c) Pravacaņasāra, gāthā 95 3. Pratikramanasütravștti—Ācārya Nami. 4 (a) Uttarädhyayana 32, 7. (b) Sthánānga 2, 2, (c) Samayasāra,
gāthā 94, 96, 109, 177. (d) Pravacanasāra, 84-88. 5 Avašyaka ţikā. 6 (a) Suttanipāta 3, 12, 33. (b) Visuddhimagga 17, 302.
(c) Majjhima nikāya mahatanhasankhayasutta 38. 7 (a) Nyāyabhāşya 4, 2, 1 (b) Nyāyasūtra 1, 1, 2; 4, 1; 3; 4, 1, 6. 8 (a) Prašistupāda p. 538--Viparyaya nirūpaņa
(b) Prašistapāda bhāşya -saṁsārāpavarga prakaraņa
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