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ETHICAL DOCTRINES IN JAINISM
those who have renounced all desires, and who are free from attachment, pride and selfishness. Desire breeds wrath and envelops wisdom; consequently it is the eternal enemy of the soul.2 In contrast to the Gītā and the Upanişads, the Mokşapāhuda pronounces that the cognition of the distinction between sentiency and non-sentiency constitutes right knowledge. This divergence is in tune with the metaphysical assertion of the Jaina. Exclusively neither knowledge nor austerity is fruitful, but the fusion of the two brings about emancipation. To explain it clearly, Sīla and knowledge are not opposed to each other; rather, right faith, knowledge, austerity, self-control, truth, non-stealing, chastity, contentment and compassion for living beings form the family of the former. The Ātman can be realised only by the Yogi who is detached from the animal pleasures, and has abandoned all conceivable flaws. He with the sword of conduct dismembers the pillars of sins. It may be pointed out here that Sīla has been preferred to the knowledge of grammar, metre and Nyāya. Again, without relinquishing the foreign psychical states, the knowledge of the scriptures is of no avail.10 The Mülācāra observes that the scriptural knowledge without detachment is unfruitful and acts like a lamp in the hand of a blind man.11 Neither intellectual study, nor the keeping of books and peacock feather, nor dwelling in a religious habitation, nor pulling out the hair can be equated with Dharma.12 He who abandoning attachment and aversion, resides in the Ātman moves towards the eternal Gati.13 Again, he who is free from pride, deceit, anger, greed, possession, infatuation, worldly sinful engagements, who has conquered passions, and endured hardships, is established in the path of liberation, and attains supreme happiness.14 Hence the importance of conduct is evident. . NEGATIVE SIDE OF CONDUCT-AVOIDANCE OF SINS AND PASSIONS: The negative side of conduct consists in purging away sins, passions, in subduing the senses, and in restraining the mind, while the positive side embraces several virtues along with devotion and meditation. To proceed with the negative one, the Chandogya Upanişad mentions stealing of gold, drinking of wine, polluting the bed of one's teacher, killing a
1 B.G. VII. 15.; II. 71. 3 Mo. Pā. 41. 6 Mo. På. 66. 9 Šī. Pā. 16. 12 Yogasära. 47.
4 Ibid. 59. 7 Bhāva. Pā. 85. 10 Yogasára. 96. 13 Ibid. 48.
2 Ibid. III. 37, 38, 39. s si. Pā. 2, 19. 8 Ibid. 159. 11 Mülā. 894, 933.. 14 Mo. På. 45. 80.
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