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Chapter IV The Path of Liberation Jainism prescribes three-fold path for the attainment of liberation. In the Tattvārthasūtra ( 1. 1), right belief, right knowledge and right conduct have been said to be the path of liberation. In the Uttarādhyayanasūtra (28. 2) and in the works of Kundakunda ( Silapāhuda, 10 ) right penance is also mentioned as one of its constitutes and thus they prescribed a four-fold path. But the later Jaina thinkers include right penance in right conduct and thus recognise the three-fold path of liberation.
Like Jainism, Buddhism also prescribes a three-fold path of liberation. In Buddhism these three constituents are Sila ( conduct ), Samādhi (balanced state of mind ) and Prajñā (knowledge). In Hinduism also we find jñānayoga, Karmayoga and Bhakti-yoga. In a particular context the Gitā also refers to Prānipāta (self-submission), Pariprașna ( enquiry ) and Sevā ( service ) as the three approaches to salvation. These respectively represent devotion, knowledge and action.
Some Indian thinkers hold that the cultivation of only one of these constituents of the path of liberation is sufficient for an aspirant to attain liberation. But the Jaina philosophers do not agree with them in this respect. According to them simultaneous cultivation of faith, knowledge and conduct alone can lead to liberation. Absence of any one of these constituents makes emancipation impossible. The Uttarādhyayanasūtra mentions : Nādaṁsaņissa ņāņas, nāneņa viņā na hunti caranagunā. Agunissa natthi mokkho, natthi amokkhassa nivvānas. (28. 30)
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