Jain Journal 2008 01 No 03

SR No.: 520269
Original Sutra Author: N/A
Author: Satyaranjan Banerjee
Publisher: Jain Bhawan Publication
Publication Year: 2008
Total Pages: 56
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 3 MB

Page 15

SatyaRanjanBanerjee:Contributionofthe Jainsin Developing MoralFibresoftheIndians
119
these three qualities will lead someone to the path of liberation. That is why, in the Tattvārthasūtra (1.1) the subject begins with the statement--
samyag-darśana-jñāna-cāritrāņi mokşamārgah.
“The right vision (or faith), right knowledge, and right conduct are the path of liberation”
Grammatically, here the word samyak (sam-añc+kvip) is to be construed with all the members of a dvandva compound by the dictumdvandvădau dvandvānte ca śrūyamāņam padaṁ pratyekam abhisambadhyate iti vacanāt, i.e., “in the beginning or at the end of a dvandva compound when a word is syntactically connected that word is to be construed with all the members of the compound. And so, we have samyag darsana, samyag jñāna and samyak caritra. The Sarvārthasiddhi of Pūjyapāda (6th cent. A.D.), a commentary on the Tattvārthasūtra, has explained the sūtra thus :
“The attribute right is added to faith in order to include faith on true knowledge of substances. Knowing substances such as the souls as these actually are is right knowledge. The attribute right is intended to ward off uncertainty, doubt and error in knowkedge. Right conduct is the cessation of activity leading to the taking in of karmas by a wise person engaged in the removal of the causes of transmigration. The attribute right is intended to exclude conduct based on ignorance or wrong knowledge. That which sees, that by which it is seen, or seeing alone is darśana. That which knows, that by which it is known, or knowing alone is knowledge. That which acts, that by which it is acted, or acting alone is conduct. (S.A. Jain, Reality, p.3.) V Control of mind, speech and body :
The Jainas also lay stress on self-control as one of the measures of mental activity. As a measure of self-restraint, the Jainas consider that the triguptis which are vāg-guti, kāya-gupti and manogupti are to be followed as an indication of a perfect self-restraint man.
to To control the mind the first step that the Jains ask people to do is, vāg-gupti which means the control of speech. Unless speech is