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INTRODUCTION : XXIII
both these matters - knowledge and conduct or Iñeya-tattva and Căritra - in his expositions. On the one hand He dwells on the subject of the universe by taking up the expositions of Jīva-tattva (Animate world) and Ajīva-tattva (Inanimate world) that together make up the universe and constitute the knowledgeworthy part (Iñeya-tattva); and on the other He takes up the exposition of the conduct part (Caritra) comprising 'Āśrava or influx', 'Bandha or bondage', 'Samvara or stoppage' and 'Nirjarā or separation and correlates the two by making the belief on them as the right-faith or the right view. He goes a step further when He unequivocally states that this right faith (right view or right inclination, right attitude, etc) is an integral part of the path to spiritual salvation that comprises right view, right knowledge and right conduct and that a complete separation of the karma-matter from the soul itself is salvation. Thus Jaina exposition of its fundamentals means an equal consideration of the knowledgeworthy and conduct (Iñeyatattva and Cāritra). In this analysis the Lord (Tīrtharkara) included the fundamentals of spiritual merit (Punya) as well as that of demerit (Pāpa) and gave place to the nine“ fundamental verities and prescribed the steadfast, unwavering faith on them as the primary condition for being a Jaina - ordained or lay. A householder or a renouncer can be called a true believer of the
I Tattvārthaśraddhānamsamyagdarśanam || 1/2. 2 Samyagdarśanajñānacāritrāṇimokşamārgaha || 1/1.
Krtsanakarmakşayo mokşaha || 10/3. Only seven fundamentals have been described in this treatise. The other two - Punya-tattva (Merit) and Pāpa-tattva (Demerit) have been considered as part and parcel of the Aśrava-tattva (Influx) and
Bandha-tattva (bondage). Jain Education International For Private & Personal Use Only
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