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INTRODUCING JAINISM
The word samyak (sam-añc + kvip) is to be construed grammatically with all the members of a dvandva compound by the dictum-dvandvādau dvandvänte ca śruyamānam padam pratyekam abhisambadhyate iti vacanāt, "in the beginning or end of a Dvandva-compound when a word is syntactically connected, that word is to be construed with all the members of the compound." And so, we have samyag darśana, samyag jñāna and samyak cāritra. The Sarvārthasiddhi of Pujyapāda has explained the sūtra thus:
"The attribute 'right' is added to faith in order to include faith based on true knowledge of substances. Knowing substances such as the souls as these actually are right knowledge. The attribute 'right' is intended to ward off uncertainty, doubt and error in knowledge. Right conduct is the cessation of activity leading to the taking in of karmas by a wise person engaged in the removal of the causes of transmigration. The attribute 'right' is intended to exclude conduct based on ignorance or wrong knowledge. That which sees, that by which it is seen, or seeing alone is darśana. That which knows, that by which it is known, or knowing alone is knowledge. That which acts, that by which it is acted or acting alone is conduct." (S.A. Jain, p. 31
So samyag darśana means right faith in the dogmas of the religion, whereas samyag-jñāna makes the knowledge of the right faith of the dogmas acurate. Samyak cāritra means 'self-restraint or discipline'.
iii) Tri-gupti (three forms of self control (=gupti)
As a measure of self-restraint, the tri-guptis (three forms of self-control) are to be followed. These three guptis arevag-gupti, kāya-gupti and manogupti.
Vag-gupti means the control of speech. The Sarvārthasiddhi explains speech as follows : "Speech is of two kinds, physical and psychical. Therein psychical speech is material as it arises on the destruction-cum-subsidence of energy-obstructing karmas and sensory and spritual knowledge obscuring karmas, and on the rise of physique
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