Jain World
Sub-Categories of Passions
About This Book (Translator's Prelude)
Peculiarity of Jainism
Nature of Mundane Existence
  Miseries of Mundane Existence and Bliss of Liberation 
  Exposition of False Belief Knowledge and Conduct
  Analytical study of different religions
  Refutation of False Deity-Preceptor-Religion
  X-ray of Jaina-misbelievers
  Nature of Sermons
  Nature of Liberation Path
  Nature of Noble Peaceful Death
  Rahasyapoorna Chitthi (Spiritual Letter)

Nature of Liberation Path



Although from realistic point of view, the reduction in passion amounts to part evolution of conduct (Charitra) nevertheless, from conventional point of view, where such reduction of passions is found whereby one accepts Shravaka Dharma (partial continence & vows found in householder�s state) or Muni Dharma (complete continence & vows found in true monk�s state)-such state only is regarded as Charitra (conduct).  Such degrees of reduction in passions is not found in an incontinent person.  Therefore, here (from first to fourth Gunasthana) incontinence exists.  In spite of the states of intensity and feebleness in passions, as from the Pramatta Gunasthana onwards everywhere the state of the soul is called the state of Sakal Sanyama (complete continence), similarly, from the Mithyatva (first etc.) up to Asanyama (fourth) Gunasthanas everywhere the state of solid is called the state of Asanyama (incontinence) only.  It is to be noted that in all these states, the degree of incontinence is not uniform.


Question:  Anantaanubandhi does to destroy Samyaktva (right belief), then on its rise, how one attains the state of /Sasadana Gunasthana after falling from the state of Samyaktva (right belief)?


Answer: For example, a person is suffering from such intense disease that it may cause end of human life. And after end of human life, if gets birth in celestial life, then this latter state of existence is not evolved during the diseased state. Here the rise of age karma of human life is continuing. Similarly, in the case of a true believer the rise of Anantaanubandhi took place which became the cause of end of right belief, (Samyaktva); therefore, such rise (of Anantaanubandhi) is stated to be the opponent (Sasadana) of Samyaktva. And on destruction of right belief, the perverse belief (Mithyatva) is evolve; this did not happen in Sasadana Gunasthana. Therefore, it should be noted that here (in Sasadana) the duration of period is of Upashama Samyaktva (subsidential type of true belief) only.


Such happens the state of Anantaanubandhi anger, etc., four passions, on evolution of right belief. Therefore, the attainment of Samyaktva (right-belief) is also stated to have been evolved on subsidence, etc. of seven Prakritis.


Question: How is Samyaktva Margana classified in six categories?


Answer: The Samyaktva is of three types only. And the absence of right belief is Mithyatva (perverse belief). And the mixed disposition of the both (Samyaktva & Mithyatva) is the Mishra (state of mixed disposition). The disposition which is destroyer of Samyaktva s Sasadana (state of downfall). Thus on pondering over the Jiva from the viewpoint of Samyaktva- Margana (soul-quest by right-belief) the six kinds (of Samyaktva Margana are stated.


Here someone may say that one who has come in Mithyatva state after falling from Samyaktva should be called to be in the state of Mithyatva-Samyaktva. But this is wrong, because its existence is found in an Abhavya (incapable soul) also. Moreover, the use of the word Mithyatva Samyaktva itself is incorrect. As in Sanyama Margana (soul quest by continence) the Asamyama (state of incontinence) is also included; in Bhavya Margana (capable soul quest) the Abhavya (incapable souls) is enumerated. Similarly, in Samyaktva-Margana the Mithyatva is enumerated. But one should not understand Mithyatva to be a kind of Samyaktva. On deliberation from Samyaktva point of view, many Jivas may be found without right belief (Samyaktva), there Mithyatva is found; for explaining this state, Mithyatva is enumerated in Samyaktva Margana.  Similarly, the states of Sasadana (downfall and Mishra (mixed) are also not the kinds of Samyaktva. It should be known that Samyaktva is only of three kinds.


Here it is stated that by subsidence, etc. of karmas the subsidential, etc. types of Samyaktva are evolved, but subsidence, etc. of the karmas are not caused by Jiva. He should make effort for ascertaining the Tattvas; owing to its instrumentality, the subsidence, etc. of karmas take place on their own; then he attains belief in Tattvas.


Thus one should know the kinds and nature of Samyaktva


Eight Angas (virtues) of Right Belief


Further Samyagdarshan (right belief) is described to be having the following eight Angas (virtues).


1. Nihshankitatva:   (Doubtlessness in Tattvas)

2. Nihshankitatva:   (Desirelessness for worldly pleasures).

3. Nihshankitatva:   (Non-repugnance at the afflicted ones)

4. Amudhadrishtitva: (Non-stupidity in Deva-Guru-Dharma)

5. Upabrinhana:      (Developing spiritual qualities)

6. Sthitikarana:     (Stabilization in religion)

7. Prabhavana:       (Glorification of religion)

8. Vatsalya:         (Fraternity towards coreligionists)


There, the absence of fear, or absence of doubt, in Tattvas is Nihshankitatva (doubtlessness). And absence of attachment in and craving for nonself objects, etc. is Nihkankshitatva (desirelessness). And the absence of malice-form of disgust in other nonself objects is Nirvichikitsatva (non- repugnance). And the absence of delusion in the form of false ascertainment about Tattvas and Deva etc. is Amudhadrishtitva (non-stupidity); acquiring excellence n spiritual qualities and observance of religious practices is called Upabrinhana. This Anga (virtue) is also termed as Upagoohana which means veiling of shortcomings & demerits of coreligionist. And reinstalling the self as well as other coreligionists in one�s own intrinsic nature and of Jina's religion is the Sthitikarana Anga. Spreading and promoting the glory of one's own nature as well as of in a religion is Prabhavana-Anga.  And cultivation of deep affection in one's own nature as well as in Jina's religion and coreligionists is Vatsalya Anga. Thus, one should know these eight Angas.


As the hands, legs, etc. are the limbs of human body, similarly, these are the Angas (limbs) of Samyagdarshan (right belief).


Question: Even, many true believers are found having fear, desire, disgust, etc. passions and even many misbelievers are not found having these passions; therefore, how do you say the Nihsankita etc. Angas to be the organs of Samyaktva?


Answer: For example- hands, legs, etc. are stated to be the limbs of human body; there may be some such person who may not be having any one of the limbs like leg, etc. Although he is said to be possessing human body, yet without those missing limbs he does not look handsome and is not able to function efficiently in all respects. Similarly, the Nihshankita etc. are stated to be the Angas (limbs or virtues) of Samyaktva (right belief); there may be some true believer who may not be having any of these Nihshankitatva etc. Angas. There he is said to be having Samyaktva but without those missing Angas (virtues) such right belief is neither pure nor efficacious in all respects. Further for example, a monkey also possesses hands, legs etc. limbs, but these limbs are not similar to those possessed by a person. Similarly, the misbelievers are also found having conventional form of Nihshankita, etc. Angas; but are not of the same form as are found in a true believer form real point of view.


25 Blemishes of Samyag Darshan


Further, in the discussion of Samyaktva (right belief) twenty-five blemishes are described:-


8- Doubts, desire etc. faults,

8- Arrogance etc. prides,

3- Stupidities (follinesses),

6- Worthless places (not worth worshipping or visiting).


These blemishes are not found in a true believer. Rarely some fault may be found in a true believer but the right belief is not destroyed totally. There, one should now that in such a state Samyaktva gets defiled only. And further.....


(The great Pandit Shri Todarmalji could not conclude this 9th chapter and could not complete this book due to untimely end of his life).