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10. JAINA DOGMATICS AND MORAL AND SPIRITUAL DISCIPLINE
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ability. What is a vow? The extermination of desire preceded by the acquisition of faith. What is faith ? Reasoned belief in the categories (recognised by Jainism ). What are the categories ? They are the agencies which uphold the universe". 1
The great discourse on Samyaktva or Right faith in Book VI opens with a further definition of Dharma, which is described as the factor causing human advancement resulting in supreme beatitude. It consists of pravṛtti and nivṛtti, and applies to householders as well as monks. Pravṛtti is endeavour to attain salvation, while Nivṛtti is abstention from all that leads to worldly bondage. Faith, knowledge and conduct are the causes of salvation; while worldly bondage is caused by false doctrine, non-abstention (from injury, theft etc.), passions (anger, pride, greed and deceit), and yoga or the activity of body, mind and speech. Samyaktva or faith is concentration on things that conform to reason; knowledge is that which is free from ignorance, doubt and error; and right conduct is complete cessation of all activity that leads to the acquisition of Karma.3 We are also told at the end of Book VI that Samyaktva is faith in the fundamental principles; knowledge is determining the nature of the fundamental principles; and conduct is complete detachment, devoid of all action whatsoever. Right faith, right knowledge and right conduct are the most important factors in the Jaina view of liberation. As Kundakunda says in Samayasara (verse 162), Samyaktva is faith in the soul and the other categories; the comprehension of their nature is (right) knowledge; and the renunciation of desire, passions etc. is (right) conduct, the three constituting the path to salvation." It may be noted that Somadeva does not discourse on knowledge and conduct, but expounds Samyaktva in detail.
1 को भगवन्निह धर्मों यल दया भूप सर्वसत्त्वानाम् । को नामाप्तो यत्र हि न सन्ति सांसारिका दोषाः ॥ तज्ज्ञाने क उपायः शास्त्रं यच्चैकवाक्यतायातम् । तर्हि तपः किं विषयव्यासंगविनिग्रहो यत्र ॥ जीवः को यत्रैते भवन्ति बुद्ध्यादयः स्वसंवेद्याः । तस्यामूर्तस्य सतः शरीरबन्धः कथं भवति ॥ स्वकृतैः कर्मभिरेष प्रयाति जीवः शरीरबन्धं वा । वातेरितैः परागैर्भवति यथा संगमो नभसः ॥ तैरेव गर्भवासे स नीयते निजफलोपभोगार्थम् । अशुचिनि मदनद्रव्यैर्निपात्यते श्रोत्रियो यद्वत् ॥ अस्मा दृशां स धर्मः कथं तु निजशक्तितो व्रतग्रहणात् । किं व्रतमिह वाञ्छाया यो दर्शनपूर्वको नियमः ॥ किं दर्शनमिदमाहुर्या श्रद्धा युक्तितः पदार्थेषु । के पुनरमी पदार्थों यैरेतद्वर्तते जगच्चक्रम् । P. 103.
2 यस्मादभ्युदयः पुंसां निःश्रेयसफलाश्रयः । वदन्ति विदिताम्नायास्तं धर्म धर्मसूरयः ॥ स प्रवृत्तिनिवृत्त्यात्मा गृहस्थेतर - गोचरः । प्रवृत्तिर्मुक्तिहेतौ स्यान्निवृत्तिर्भवकारणात् ॥ P. 268.
3 सम्यक्त्वज्ञानचरित्रत्रयं मोक्षस्य कारणम् । संसारस्य च मीमांस्यं मिथ्यात्वादिचतुष्टयम् ॥ वस्तुषु । मोहसंदेह विभ्रान्तिवजितं ज्ञानमुच्यते ॥ कर्मादाननिमित्तायाः क्रियायाः परमं रुचारित्रमूचिरे ॥
4 रुचिस्तत्त्वेषु सम्यक्त्वं ज्ञानं तत्वनिरूपणम् । औदासीन्यं परं प्राहुर्वृत्तं सर्वक्रियोज्झितम् ॥ P. 326. 5 जीवादी सद्दहणं सम्मत्तं तेसिमधिगमो णाणं । रागादीपरिहरणं चरणं एसो दु मोकूखपहो ||
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