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THE DOCTRINE OF LIBERATION IN INDIAN RELIGIONS
realise the highest ideals i.e. dharma, artha, kama and mokşa. After attaining all sorts of prosperity, they who take refuge in right faith must attain liberation, which is the freedom from old age, disease, destruction, grief, fear, doubt and from all kinds of karmas.42
RIGHT KNOWLEDGE (SAMYAGJÑÄNA)
With the attainment of right faith, knowledge is also attained, because right faith and right knowledge arise simultaneously like the appearance of a lamp and its light. The knowledge which reveals the nature of things as they really are, neither insufficient nor with exaggeration, neither long nor short, but with exactness and certainly, is called right knowledge.43
Right knowledge embraces four types of yoga, viz. prathamānuyoga, karaṇānuyoga, caraṇānuyoga and dravyānuyoga. The first viz. prathamānuyoga deals with the doctrine of dharma, religion, artha, wealth, kama enjoyment and mokşa, liberation of the self; the second viz. karaṇānuyoga deals with space and time and four conditions of life. The third viz. caraṇānuyoga describes the ways and means of conduct both for ascetics as well as laymen. The fourth, dravyānuyoga, deals with the fundamental principles called tattvas.
The Uttaradhyayanasūtra enumerates five types of knowledge: 1. śruta or knowledge obtained through reading and hearing of scriptures; 2. mati or abhinibodhika or knowledge obtained by means of senses and mind; 3. avadhi or supernatural knowledge; it is a direct knowledge of distant time or place without the help of sense perception and without spatial limitation; 4. manaḥparyaya, knowledge of the thought of other people; 5. kevala, the highest and unlimited knowledge.45
The first two types of knowledge, i. e. mati and śruta are indirect (parokşa) acquired through senses and mind. The remaining three, avadhi, manaḥparyaya and kevala, constitute direct knowledge (pratyakşa) dependent on the self alone.46
Like right belief, right knowledge should have eight pillars (amgas); 1. correct use of words (grantha), 2. complete understanding of their meanings (artha), 3. combination of the above both (ubhaya),
42.
43.
45.
45.
Fatnakaraṇḍaśrākācāra, verses 36, 40.
Ibid., verse 42.
Uttaradhyayanasūtra; XXVIII, 4.
Tattvarthasutra, I. 11-12; Sthānāmgasūtra, II. 1-71,
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