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From the practical point of view, perception in the nature of the reality means to have a total faith in the preaching of Tirthankars (Arihantas or Jain Gods), and their scriptures known as agams.
Right Knowledge (Samyak Jnana):
Right perception or faith makes us realize the reality of life, and the seriousness of our purpose in life.
Right knowledge is the true, correct, proper, and relevant knowledge of the reality. To understand reality, one should know the constituent elements of universe and their relationship.
From the practical point of view, right knowledge means the proper knowledge of the six universal substances and nine principles or tattvas.
Six Universal Substances are:
Soul, matter, motion, rest, space, and time.
Nine Tattvas are:
Soul, matter, asrava, bandh, punya, papa, samvara, nirjara, and moksha.
Philosophically, the knowledge of reality is known as the theory of non-absolutism (Anekantvada) and calls for an attitude of openness. Our limitations of knowledge dictate a style of relativity. The style of Syadvada allows no room for assertions. This Jain theory of knowledge, incorporating the two principles of non-absolutism and relativity, has made an esteemed contribution toward liberalizing the mind of human being.
Right knowledge makes us examine in detail the matter brought into the mind by right perception or conviction. Both are mental processes.
Right knowledge must be free from three main defects: doubt, delusion, and indefiniteness.
Right Conduct (Samyak Charitrya):
Proper, correct, appropriate, and truly natural conduct of the living being (soul) is known as right conduct.
The main purpose for a human being is to free him self from attachment (raga) and aversion (dvesha). That is to be free from all impure activities of thought, word, and deed. This will attain the state of perfect equanimity.
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