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PROBLEM OF AVIDYA
[CH.
complaisance), and siddhi (consummation of knowledge). Of these four, the first three are the hindrances to the attainment of the fourth.2 Perverted cognition, mental disability and idle complaisance stand in the way of the attainment of consummate knowledge. Fifty subcategories of these four complexes are noticed in the Sankhyakārikā.3 But we shall not deal with all these inasmuch as they have little bearing on our subject of enquiry, which is concerned only with the nature of viparyaya. The Sänkhyakārikā notices five sub-categories of viparyaya viz. tamas, moha, mahāmoha, tämisra and andhatamisra. Of these five, again, each of the first two is divided into eight, the third into ten, and each of the last two into eighteen types. The illustrations of these sixty-two types are found in the commentaries.5 (1) Comprehension of the eight categories of prakṛti, mahat, ahankara (ego) and the five tanmātrās (subtle elements) as identical with the immutable soul is eightfold tamas, and is also called avidya. (2) The gods, on their attainment of eightfold supernormal powers, develop false belief in the immortality of the ego and permanence of their eightfold supernormal powers. This is moha and is also called asmitā. (3) There are five subtle and five gross objects of enjoyment, the former for the gods and the latter for human and sub-human beings. Attachment to these objects is called tenfold mahamohaR or rāga. (4) These ten objects together with eightfold supernormal powers constitute eighteenfold objects of tamisra. When an individual fails to achieve these objects, and feels rebuff, he develops anger or hatred for the objects. This hatred is called eighteenfold tämisra or dveṣa. (5) When one attains the eighteenfold objects mentioned above, and is haunted by the fear of losing all these, one develops a complex called andhatamisra or abhiniveśa which is eighteenfold due to its reference to the eighteenfold objects. These are the five sub-categories of viparyaya which are given in the Sankhyakarikā. Vācaspati recognizes the identity of this fivefold viparyaya with the five-knotted avidya of the sage Vārṣaganya. And this fact is also established even by the nature of
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1 Cf. tato 'sya niscaya utpadyate sthäṇur ayam ity eșa siddhiḥ-Maṭhara, SKā, 46.
2 Cf. SKā, 51.
4 See SKā, 48.
5 See Matharavṛtti and TKau, SKā, 48.
.evam
6 Cf. devānāṁ sabdadayaḥ pañca tanmātrākhyā viṣaya aviseṣaḥ kevalanandarupāḥ manuṣyānāṁ bhautikaśarīrataya sukhaduḥkhasampannāḥ ity eșa daśavidho mahāmohaḥ-Mathara on SKä, 48. Also cf. sabdadișu pañcasu divyadivyataya daśavidheşu viṣayeṣu rañjaniyeṣu rāga äsaktir mahamohaḥ-TKau, ibid.
7 See TKau on SKã, 47- Also cf. se 'yam pañcaparva bhavaty avidyā.— Bhasya on YD, 1. 8; also see Tattvavaiśaradi on it. Also cf.
tamo moho mahāmohas tāmisro hy andha-sañjñakaḥ avidya pañca-parvai 'ṣā prādurbhūtā mahātmanaḥ.-Viṣṇupurāṇa quoted in Yogavārttika, YD, I. 8.
Jain Education International
3 See SKā, 46-7.
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