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cognition due to past demerit still continues and so the existence in the world is not incompatible with the attainment of perfect knowledge, then it would follow that there yet exist defects (dosa) originating from the perverted cognition (viparyaya), unseen potency (adṛṣṭa) originating from the defects, birth (janma) originating from the unseen potency, and manifold suffering (duḥkha) originating from birth. It is again a self-contradiction to say that the past perverted cognition exists and not its consequences such as defects, unseen potency, and the like, because why should the cause continue to exist and not produce its effect without anything to impede its natural function?1 There were both perverted cognition and its effects present in the past, and how can now there be only the perverted cognition and not its effects too? Of course, a cause can exist without its effects if any of the auxiliaries be absent or an obstructive factor be present to thwart its activities. But it is not true of those causes which are self-sufficient. Perverted cognition (viparyaya) cannot be conceived to have existence without its effects making up the worldly existence because you cannot point to the absence of an auxiliary condition or the presence of an impediment which can suspend its activity. Perverted cognition and realization of the truth are incompatible and so cannot coexist even as darkness and light cannot coexist. There can be no perverted cognition when there is realization of the truth. It, therefore, follows that the existence in the world even after the attainment of the knowledge of the truth is not due to the perverted cognition. There must be some other condition of it. Vidyanandi says that there are some who distinguish between two kinds of perverted cognition (viparyaya): (1) the original one possessed of the potency of producing predilection for the untrue, attachment (raga) etc., and (2) the last or dying one that is devoid of such potency. The original perverted cognition produces defects (dosa) of the nature of predilection or inclination for the untrue. Defects produce demerit (adharma). Demerit produces birth (janma) which again is responsible for the worldly existence (samsara) fraught with miseries. The last or the dying perverted cognition, however, is impotent and cannot be the condition of worldly existence. Vidyanandi asserts that this position is not different from that of the Jainas. The upholders of this position have to admit threefold conditions of the worldly existence (bhava). Perverted cognition
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1 Cf. samutpanna-tattva-jñanasya 'pi aśeṣato anagataviparyayasya 'nutpattir na punaḥ pūrvabhavopāttasya purvādharma-nibandhanasya, tato 'sya bhavasthitir ghatata eve 'ti sambhāvanāyāṁ... tatsthiter eva pramāṇataḥ siddheḥTSIV, p. 72.
2 Cf. vitathagraha-rāgādi-prādurbhāvana-saktibhṛt
Jain Education International
3
maulo viparyayo na 'ntya iti kecit prapedire-TSIV, p. 72.
3 Cf. teṣām prasiddha eva 'yam bhavahetus trayātmakaḥ śakti-trayātmatāpaye bhavaletutyahanitaḥ-TSIV, p. 72.
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