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ETHICAL DOCTRINES IN JAINISM
have dispelled spiritual perversion, and who have comprehended the 'Path', and who are always in possession of sturdy will are capable of pursuing the practical path. Again, conduct followed by intellectual ignorance cannot be pronounced to be right. Consequently, the practice of conduct is advisable only after the intellectual comprehension of the 'Path.'2 This should not be understood to mean that intellectual clarification and moral uprightness, though theoretically separable are also practically so. In practical life, the two influence each other, and the one is incapable of being separated from the other. In the Jaina scriptures, we encounter the expression that right belief and right knowledge are related to each other as the cause and the effect, or as a lighted lamp and its light.3 But this signifies only that spiritual conversion possesses the potency of effecting intellectual turning of the mind in the right direction. This should not imply that no further intellectual study and exertion is necessary. But there should be a separate endeavour for the acquisition of knowledge, in spite of the simultaneous emergence of Samyagdarsana and Samyagjñāna, since they differ in characterisation, the characteristic of one being belief and of the other, knowledge Hence even after the aspirant has been converted spiritually, intellectual Upāsanā and moral Arādhanā are incapable of being dispensed with.
3) PURGATION OR (A) VIRATĀVIRATA GUŅASTHĀNA (B) PRAMATTAVIRATA GUNASTHĀNA: The aspirant who, in the fourth stage of journey known as 'Avirata Samyagdrșți Guñasthāna', has been considered, owing to the rise of 'Apratyākhyānāvaraña' passion, as reluctantly engaged in committing Himsā to its full swing, and as totally occupied with the gratification of animal pleasures,s now in the fifth stage of advancement resorts to the observance of self-denial. Not being competent to make himself free from all vices, he gets over a part of his moral restlessness by taking recourse to the adoption of the partial vows along with the Sila Vratas the nature of which has already been explained in the chapter, 'Ācāra of the Householder'. This state of the self's journey has been designated as Viratāvirata or Deśavirata Guņasthāna, since here the aspirant avoids the Himsā of mobile beings having two to five senses, but on account of the rise of Pratyākhyānāvarana passion he has to commit the Himsa of one-sensed souls.? In his Ātmānusāsana Gunabhadra
1 Puru. 37. 6 Ibid. 30.
2 Ibid. 38. 3 Ibid. 34. 7 Gomma. Ji. 31,
4 Puru. 32.
5 Gomma. Ji. 29,
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