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The General Conception of Knowledge
Vadideva Sūri in his
Pramāṇanayatattväloka1 mentions these two only as the means for liberation and includes Right faith into Right knowledge as its necessary pre-requisite. Thus, knowledge and conduct are the only factors essential for liberation.
Further, ignorance (ajñāna) and attachment (moha) or passions (kaṣāyas) are the only vices that obstruct the soul in its spiritual journey. Ignorance is removed by knowledge and attachment by conduct; which induces the soul to self concentration. Out of the four destructive (ghatin) karmans, that are responsible for putting obstructions in the development of spiritual qualities, the first two i. e. Jñanavaraṇīya and Darśanavaraṇīya are related with knowledge, and the remaining two i. e. Mohantya and Antaraya are connected with conduct. Thus, according to the theory of karman also, only the two factors of jñana and caritra are mainly concerned with the path of liberation.
Out of the twin of knowledge and conduct none can be said, as more important than the other. Both enjoy the same status. The Daśavaikālika2 sutra states at one place that knowledge has primacy over the conduct, the latter has no possibility without the former. At another place it compares a person of learning, but without practice, with a donkey who carries burden of sandle-wood. As the donkey bears the burden; but, has no share in the wealth of his load; similarly the person without practice, merely bears the burden of his knowledge. He cannot enjoy the spiritual progress, which is the real fruit of knowledge. The Avaśyakaniryuktis states that knowledge is useless without conduct and conduct is useless without knowledge. Thus, the Jaina Agamas attribute equal importance to
both of them.
1. Pramāṇanayatattvaloka VII
2. Daśavaikälika IV
3. Avaśyakaniryukti 101
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