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THE JAINA DOCTRINE OF LIBERATION
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Āvaśyakanir yukti does not hold that jñāna and darśana occur simultaneously to the kevalins.58
Acarya Kundakunda clearly states that jñāna and darśana of a kevalin occur simultaneously just as heat and light exist simultaneously in the sun.59 The great logician Siddhasena Divākara also agrees with Kundakunda and states that we can discriminate between jñāna and darśana upto manahparyā yajñana, but jñāna and darśana are identical in kevalajñäna as kevalin knows as well intuits objects at a time. Akalanka, Vidyānandi and Nemicandra too support the position of Pujyapāda, Kundakunda and Siddhasena Divākara.60 It is clear from the above that jñāna and darśana come in succession to worldly beings, whereas in the omniscient they occur simultaneously because the omniscients know all substances and modifications clearly at a time. RIGHT CONDUCT (SAMYAGCĀRITRA)
Right conduct means doing whatever is right, good and proper. It represents the rules of moral discipline which controls good behaviour and constitutes the right activities of mind, body and speech. It presupposes the attainment of right knowledge, and right krowledge requires the presence of right faith. Hence right knowledge and right faith when coupled together make the guidelines for right conduct. The self can follow right conduct only when it is equipped with right faith and right knowledge. So, along with right faith and right knowledge, right conduct is a fundamental factor in the attainment of mokșa. There is a close relation between knowledge and action. The Uttarādhyayanasūtra states that right faith, knowledge and conduct are interrelated. Through right knowledge one knows the nature of things, through faith one believes in them, through conduct and austerities he attains purity. By means of purity, one achieves emancipation. There is a close relation between knowledge and conduct. Conduct is the final fulfilment of knowledge.61
Right conduct is of two categories according to the standpoints of the absolute and the practical. From the absolute standpoint, the
58. See Țikā on Tattvārthasūtrabhāsya, 1-31. 59. Niyamasăra, 159. 60. Sanmati-tarka-prakarana, II. 3, 22; Aptamīmamsă of Samantabhadra, 101;
Dravyasamgraha, 44; N, Tatia, Studies in Jaina Philosophy, pp. 77-78. Uttaradhyayanasūtra, XXVIII. 30, 35-36; Sūtrakrtāmga, I. 12. 11; Višeşāvaśyakabhaş ya, 3, 1126, 1158,
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