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Praśamarati
of knowledge at the same time. (when Kevala Jñāna is there, the others are not necessary. (See Tattvärthasūtra of Pujya Śrī Umāsvāti).
227. The knowledge of he who has the right faith and vision is certainly and a priori the right knowledge. The first three types of knowledge - Mati, Sruta and Avadhi - if they occur when there is a false faith and vision, are known as wrong knowledge (as they do not lead to liberation).
228 & 229. The Right conduct is of five types : 1) Sāmāyika 2) Chedopasthāpana. 3) Parihāravisuddhi, 4) Sūkṣmasamparāya and 5) Yathākhyāta. (See Appendix VI). This right conduet is the tool Par excellence of Mokșa. By Anuyoga the various methods of exposition), Naya (the various points of view) and Pramāņa (the method of taking all points of view together, or rather, valid proofs like Pratyakșa, etc.), the nature of this Right Conduct should be exhaustively understood.
230 & 231. The wealth that consissts of the Right Faith and Vision, the Right knowledge and the Right conduct constitutes the tools par excellence of Mokșa. If there is absence of one of these three (constituents), then final liberation is not possible. If the first two are present, it does not necessarily follow that, the third is also present, - it may or may not be present. But if the Right Conduct is there, then invariably the Right Knowledge and the Right Faith and Vision, are present.
232. He who has given up all laziness (or negligence) (see verse 33 for a detailed meaning of Pramāda), and who firmly believes and contemplates that “without the tenfold Dharma and other obligatory practices he cannot reach liberation”, such a Jiva, becomes the follower of the three-fold path of Samyagdarśana, Jñāna and Cāritra (i.e. the right faith and vision, knowledge and conduct.)
