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JAIN JOURNAL
must be followed together. It is not a case that all the paths lead to Rome, but it is a case where traversing all the paths, one can reach Rome. The observance of any one path or ratna with the exclusion of others will not lead to mokşa however skilfully and devotedly that path may be pursued. This is the effect if any two paths are pursued with the exclusion of the third. I quote a lengthy passage to explain this point further. "Unlike other religious schools, which lay all the emphasis either on bhakti (of the Bhagvatas), or jñāna (of the Vedentins), or karma (of the Mimamsakas), as means of salvation, Jainism holds that all the three must co-exist in a person, if he is to walk along the path of salvation. The Jaina commentators make the meaning quite clear by bringing in the analogy of medicine as a curative of some malady. Faith in its efficacy, knowledge of its use, and actual taking of the medicine—all these three must be present if a cure is to be effected. In the same way the universal malady of samsāric misery, which every soul is suffering from, can be cured by this triple panacea, the ratnatraya. When accepted as a mixture of the three principles of right faith, right knowledge and right conduct. If any one element is missing, the other two though each is valuable in itself, would be useless."34
Of the above (the triratna or ratnatraya) the most important is the one that comes first viz. right faith (samyak darśana). It consists in deep conviction or “unshaken belief in the Jaina scriptures and then teachings, and is intended particularly to dispel scepticism or doubt which thwarts spiritual growth.''35 It is such that ends do not justify the means, a good result is not worthy of value if it is obtained by evil or unfair means. The second viz. right knowledge (samyak jñāna) implies correct idea about the Jaina tattvas, that is, the Jaina religion and philosophy. This can be obtained from a proper study of the life and teachings of the Jinas or Tirthankaras contained in the Agama literature. Right knowledge must be free from doubt, perversity and indefiniteness so that it can form correct idea or knowledge about the precise nature of a thing. The third viz. right conduct (samyak cārita) is the most useful path or ratna from the point of view of its application is practice. Because it is the right conduct that leads to the destruction of karma in the life monád. It consists in the observance of the five vows associated with the name of Mahavira. These are: "not to injure any living being (ahimsā), (2) not to lie (satya), (3) not to steal (asteya), (4) not to have attachment to external
34 A. Chakravorty Nayanar, 'Jainism: Its Philosophy and Ethics', The Cultural Heritage
of India, Calcutta 1958, The Ramakrishna Mission Institute of Culture, p. 430. 86 Hiriyanna. M., Op. Cit., p. 166.
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