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TATTVĀRTHA SŪTRA
Just as the heat and light of the sun cannot be found in isolation from each other so also do samyak-darśana and samyakjñāna; but it is not necessary for these two to be accompanied by samyak-cāritra, for even in the absence of samyak-cāritra, samyakdarśana and samyak-jñāna can be present there for a while. On the other hand, it is a demand of the law of successive progress that samyak-cāritra must necessarily be preceded by samyakdarśana and samyak-jñāna.
Question : If moksa consists in a development of spiritual qualifications and its means like samyak-darśana etc. too consist in a development of such and such spiritual qualifications then where is the difference between mokṣa and its means ?
Answer : There is no such difference at all.
Question : If so, then how to speak in this connection of the relation of means and end—that is, how to say that moksa is an end while the triple jewel in the form of samyak-darśana etc. is its means ? For certainly, the relation of means and end can obtain only between things that are mutually different ?
possible that there is no jñāna at the time when darśana takes its rise. The meaning is that in the case of the gods, the hellish beings, the animals and certain human beings it so happens that even when they come to acquire samyaktva (-samyak-darśana) they are devoid of the special scriptural cognition-i. e. of cognition of the texts like Ācāranga etc. which go to constitute the class called Anga. Thus according to this view the absence of jnana possibly obtaining at the time of the rise of darśana is the absence of the special scriptural cognition.
As against this the view according to which darśana and jñāna go together necessarily is purported to maintain that the same wrong cognition of the form of mati etc. which was present there before the rise of darśana is transformed into right cognition of the form of mati etc.-as soon as right darśana takes its rise with wrong darśana coming to a stop. On this view, by right cognition is to be understood not just the special scriptural cognition but whatever type and whatever quantity of cognition of determinate form that might be present there at the time of the rise of samyaktva (-samyak-darśana).
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