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RATNATRAYA OR THE THREE JEWELS
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and the padārthas which are difficult to understand but can be understood after patient pursuit and as a result of the subsidence of perverse belief; 6) samksepa is belief of the laudable ones; the belief in this case is acquired in the principles even though the same have been expounded briefly; 7) vistāra is belief possessed by one after a careful study of the twelve angas which constitute the ancient sacred lore: 8) artha is belief which is produced by ascertaining the true meaning of doctrines contained in sacred books, without undue emphasis on words; 9) avagādha is belief acquired as a result of the study of sacred literature consisting of the Angas and other books; 10) paramāvagādha is belief in the truths as seen by the omniscients. 10
From what has been discussed above, it should be clear that samyaktva is characterised by;love of religion (samvega), indifference to worldly pleasures (nirveda) and an attitude of self-criticism for all conscious and careless transgressions of ethical rules of conduct. A person with samyaktva should confess and repent before his spiritual preceptor for his faults (garhā) and consciously exert to subdue his passions (upaśama). There should be devotion towards the five supreme saints (pañca-parameşthis) and affection for the virtuous (vātsalya). To crown all, compassion towards all living creatures (anukampā) should be the devout creed. Samyagdarśana is thus grounded in spiritualism. It is proper insight into the nature of things which is necessary for the knowledge of truth. The man who acquires this true insight is characterised by an attitude of mind determined to know the precise truth at all costs, 11 We can scarce forbear mentioning that Jainism is not merely ethics and metephysics but spiritualism too which is evidently manifest from the persistent empahsis laid by all the Jaina philosophers, without any exception, on the veritable achievement of samyagdarsana before any ācāra subscribing to the attainment of emancipation is practised. Samantabhadra has stated that even the Gañadharas would regard a person possessed of samyaktva as a god, though he might have been born in a low family.13 There can be no rise, stability, growth and fulfilment of knowledge and character, unless they are founded on Right Faith.
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