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THE DOCTRINE OF LIBERATION IN INDIAN RELIGIONS
Nemicandra 31 and Amrtacandra32 commence their treatises by saying that faith in the seven tattras or padārthas is the basic nature of samyagdarśana. KINDS OF SAMYAGDARSANA
It is of two kinds, right faith with attachment (sarägasamyagdarsana) and right faith without attachment (vītarāgasamyagdarśana). The first is recognized by kind heartedness, compassion, devotion, longing for liberation and fear from wordly sufferings etc., and the second kind is concerned with the purity of the self without any other interest.3: Here the first is the cause of the second.
Briefly speaking right faith is of one type, i.e. knowledge of the reality as it is. It is of two types from the point of view of its origin through intuition and through acquisition of scriptural knowledge. It is of three types according to the notions of subsidence, destruction and subsidence-cum-destruction of darśanamohaniya-karma. It is of numerous types from the stand-point of verbal nomenclature. It is of infinite types from the view-point of the objects which have to be believed in or which produce right faith.34
The real nature of samyagdarśana consists in believing in the existence of transcendental self. In general samyagdarśana means real, right, good, firm conviction in the fundamental principles called tattvas of Jainism. Samyagjñāna is the real, correct and proper knowledge of tattvas in accordance with the teachings of the Jinas or Tīrthamkaras. The knowledge about real nature of mundane and supramudane facts or things is called right knowledge. And acting in accordance with samyagdurśana and sam yagjñāna is known as saniyogcāritra or right conduct.
Really speaking right faith, right knowledge and right conduct consist in seeking, knowing and pursuing oneself by onself.35 Generally these three are to be considered as constituting the path of mokşa; but actually one's own real self is the cause of real path. Whatever one perceives with one's own real self, knows and discriminates its subjective and objective outlook, and experiences its own true
31. 32. 33. 34. 35.
Dravyasamgraha, 41. Purus arthasiddhyupāya, 22. Sarvārthasiddhi, I. 2. Ibid. Pañcāstikāya, 162,
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