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PREFACE : XXXVII
This discussion seems very important, because herein the interrelationship between knowledge and conduct has been underlined and they have been presented as a coordinated whole. Not only this, the author emphasizes the unity of knowledge and conduct by saying that they are inseparable from each other. In his view the knowledge that is not translated into practice is useless. Such a coordination of knowledge with moral conduct is the speciality of this work.
Emphasizing the importance of knowledge in life, it has been said that what use is being extremely handsome and extraordinary in this world, because the people only look towards the learned not for his looks and his vast knowledge but for his virtues as they look towards the moon. (81) Further, it has been said that right--knowledge alone can help a practitioner in attaining spiritual salvation, the learned do not wander the eternal world. (83–84) In the end, it has been said that a spiritual practitioner should not leave, till the very end, even one verse through which he treads the path of spiritual salvation.
Fundamentals of the Right-conduct :
In the sixth door called 'Cāritra Guna', it has been said that praised are those who, renouncing the worldly bondages, embrace the order of the monk in accordance with the preaching by the Jina. (100) Again, it has been said about the ones endowed with the quality of steadfast patience that they transcend the miseries of the world. (103) It has also been said that the enterprising ones who do not succumb to the evils of anger (Krodha), pride (Māna), deceit (Māya), greed (Lobha), ennui (Arati) and aversion (Jugupsā) are able to find the eternal and supreme bliss. 104 It has been mentioned about the purity of conduct that the ones whose intellects are constantly engaged in the observance of five vigilences (Samitis) and three self
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