Philosophy In Jain Agams: Analysis of Kankṣā Mohanīya (View-deluding Inclination)

Generally, kānkṣā is considered as a subtype of Mohanīya karma. In Bhagavatī, there is a description that bondless-śramaṇa (an ascetic) experiences kānkṣā mohanīya (view deluding inclination) in thirteen ways viz. due to suspicion, misguided inclination, doubt, split in opinion and defilement, in respect of varieties of knowledge, belief, conduct, outfit, scripture, preceptor (author of the scripture), religious custom (kalpa), path, opinion, categories, standpoints, rules, and valid sources of knowledge.^[1] Here a query arises that ascetics have crossed boundaries of perverted belief and ascended to the abode of enlightened world view. Asceticism starts from the sixth ladder (guṇasthāna) of spiritual development. Deluded view remains only in the first and the third guṇasthanas, then how can an ascetic who is at the sixth or higher guṇasthānas experience kānkṣā mohanīya.

According to Bhagavatī, ascetics experience the karma of view-deluding inclination. There are five reasons for such an experience which are mentioned as śankā (suspicion), kānkṣā (misguided inclination), vicikitsā (doubt), bheda (split in opinion) and kaluśa (defilement). When we are faced with varieties of definitions, thoughts and perspectives on a particular subject, we start experiencing the karma of view-deluding inclination.

Shrimad Jayācārya opined the experiencing of kānkṣā mohanīya (view-deluding inclination) with the experience of mithyātva mohanīya (view-deluding karma). He argues that when there is the experience of view-deluding inclination, there occurs perversion of view (mithyātva).

Nirgrantha śramaṇa (bondless ascetic) experiences view-deluding inclination.  In this context, the concept of kānkṣā mohanīya is analyzable. The above said thirteen varieties of topics do not relate to the question of 'faith in truth' (tattva śraddhā). The main issue is the misguided inclination to the different opinions presented under the 13 varieties of topics. According to Acharya Bhikshu, the perverted faith in the truths propounded by the Jain philosophy, gives rise to a deluded view (mithyātva). But, a perverted faith in respect of other topics produces the fault of falsity (asātyadosa) which, however, does not destroy the right faith (samyaktva).^[2]

While analyzing the word 'Jñāna moha', Acharya Bhikshu writes that Jñāna moha (epistemological delusion) generates error in knowledge which is the rise of knowledg2e obscuring karma and definitely view-deluding karmas do not arise.^[3] This statement stands as the basis for the fact that kānkṣā-mohanīya (view-deluding inclination) is also related to knowledge-obscuring karmas as in the case of Jñāna moha. It has been said in Kaṣāyapāhuḍa that when a doubt, error and indeterminate knowledge arises in the mind of any of the chief disciple (Gaṇadharas) of the tīrthaṅkara, they are dispelled by the power of the divine articulation (divya dhvani).^[4] When Gautam heard about clairvoyance of Anand śramaṇopāsaka, there arose suspicion, misguided inclination and doubt about the power of clairvoyance in the lay disciple Anand śramaṇopāsaka.^[5] Once he also had suspicion, misguided inclination and doubt in his mind about the Tāyastrinśa deities.^[6] Both of these contexts clearly show that suspicion, misguided inclination and doubt etc. are related to the rise of knowledge obscuring karmas also.

Kānkṣā Mohanīya - Difference in Nature

There are five transgressions of the right world view (samyaktva). Out of those, first three are - suspicion, misguided inclination and doubt (śankā, kānkṣā and vicikitsā).^[7] They are related to the faith deluding karmas. To summarise, we can say that where suspicion, misguided inclination and doubt are in respect of the fundamental truths, they are experiences of view-deluding karmas but when they are related to other than realities, then there is only the experience of knowledge-obscuring karmas. In connection with the thirteen varieties of topics mentioned above, it seems that the experiencing of the kānkṣā mohanīya (view deluding inclination) is a kind of epistemological error of knowledge (Jñāna moha).^[8] Altogether, it becomes clear that, the kānkṣā mohanīya is related to both knowledge-obscuring and deluding-karmas. Kānkṣā mohanīya- this name is found as a subtype of both knowledge obscuring karma and deluding karma, but, both are very different by nature, as it gets clearly expressed in the above description.

Experience of View-deluding inclination - manifest and unmanifest

All living beings of the world right from the least developed, subtle-bodied beings like earth-bodied, plant-bodied etc. to the highly developed beings existing in all the four states of life, experience the karma of kānkṣā-mohanīya.^[9] The subtle beings like one-sensed etc. have no developed consciousness. They do not have developed mental, verbal and intellectual faculties. In this condition, how can they experience the results of kānkṣa mohanīya? This question is quite natural. The composer of the Bhagavatī himself, has raised this question and answered it, by asserting that the subtle beings like earth bodied etc. do not have efficient intellectual, mental and vocal faculties. They do not even know that they are experiencing the results of kānkṣā mohanīya. Even then, they experience the results of those karmas. They have to experience them, without it being known to them. This solution shows that the experience of kānkṣā mohanīya is of two types i.e. manifest and unmanifest. Undeveloped subtle beings experience it unknowingly so, it is an indistinct and unmanifested experience. It is not knowable by the senses. In this context, the Bhagavatī quotes 'tameva saccam ṇīsankam', as a proof, which means that 'This only is true and beyond doubt or whatever has been propounded by the Jina, is true and doubtless'.^[10] The facts that are uncognizable by direct perception or inference are verified by the ultimate valid source of knowledge i.e. the āgamas (truth propounded by Jaina and later on composed in the scriptures). Indian philosophy provides a prominent place to śabdapramāṇa (i.e. scriptural validity). The only way to know the facts that are beyond the sphere of direct perception or inference, is the āgama. The Āgamas do find their importance in providing the information that cannot be known by any other means of cog2nition. Vedas are also established, as significant texts on the same basis.^[11]