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III. SAMYAGDARSANA AND THE SEVEN TATTVAS
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culture that of nobility and policy that of Government.”l Rightness in knowledge and conduct is acquired through Samyagdarśana. Thus it forms the root and backbone of what may be called religion in the sense of perpetual contemplation on the intrinsic nature of the transcendental self. The Uttarādhyayana envisages that right knowledge remains unattainable in the absence of right belief, and rightness of conduct is out of the question without right knowledge. 2
RIGHTNESS IN KNOWLEDGE AND CONDUCT IS POSSIBLE AFTER ATTAINING RIGHT BELIEF OR SPIRITUAL CONVERSION: A question is apt to be asked: how is rightness in knowledge acquired through rightness in belief? This may be replied by saying that although in common parlance knowledge precedes belief, yet, genuinely speaking, knowledge becomes the cause of spiritual unfoldment only after right belief is kindled and stirred up. Here the prefix rightness does not possess epistemological significance, but is indicative of spiritual value. Even though the possessor of right belief cognises rope as a snake which is no doubt epistemologically invalid, still his knowledge is considered to be right. On the contrary, the man destitute of right belief even though he knows a thing as it is after dispelling doubt, perversity and indefiniteness, does not deserve to be called spiritually a right knower. Hence epistemological ascertainment has little to do with the rightness of knowledge which originates from spiritual conversion (right belief). In other words, in the context of supermundane experience, right knowledge presupposes right belief. Though they are related as cause and effect, yet they are born simultaneously, just as light comes with the lamp. Simultaneous emergence cannot annul their distinctness. Again, right conduct is preceded by right belief and right knowledge. In their absence conduct even of the highest type will ever remain incapable of transcending morality, hence spiritualism will remain shrouded in mystery. The Darsana Pāhuda tells us that right belief engenders right knowledge by virtue of which the virtuous and vicious paths are cogitated, and that the possessor of right belief in turn blows away vices, and adopts sila; and thereby he enjoys prosperity and emancipation."
But the nature of this resplendent jewel illuminating knowledge and conduct has been construed variously in Jaina scriptures. Its varied
1 Yas & Ic. p. 248. 2 Uttara. 28/30. 3 Puru. 34. + Darsana. Pā. 15, 16; cf. Müla. 903, 904.
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