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CHAPTER ONE
of worldly bondage-that is samvega; (iii) the lessening of attachment towards things worldly-that is nirveda; (iv) the desire to remove the misery of those in misery-that is anukampā; (v) the belief in the existence of entities like soul etc. which are supersensuous and yet rationally demonstrable-that is astikya.
The Different Causes
As soon as the level of spiritual evolution capable of producing samyak-darśana is reached samyak-darśana makes its appearance. However, in the case of one soul this appearance requires the aid of some external means, in the case of another one it does not. It is only too wellknown that one person learns an art like sculpture etc. with the aid of an instructor etc., while another one does the same by himself and without requiring the aid of someone else. Thus even though the internal cause of samyak-darśana is identical in all cases the present aphorism divides it into that originating by nature, and that originating through attainment keeping in view its dependence or nondependence on an external means. And the external means in question are of various types. Thus one person attains samyakdarśana through a mere sight of some religious article like image etc., another one does so through listening to the instructions of the preceptor, another one through reading or listening to the scriptural texts, another one through entering into the company of saintly personages.
The Order of Origination1
Experiencing various sorts of miseries in the beginningless course of its worldly career a worthy soul sometimes comes to attain such a purified qualitative transformation as is unprecedented for it. The attainment of this purified qualitative transformation is called apurva-karaṇa or accomplishing the unprecedented. Apurva-karana puts an end to that acuteness of
1. For an elucidation of the order of origination see Hindi ūsarā Karmagrantha p. 7 and the introduction to cautha Karmagrantha p. 13.
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