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possessions (aparigraha) and (5) not to indulge in adultery (brahma
carya).”36
Of the triratna it is to be noted that the observance of the right conduct cannot fully materialise unless one has proper idea about the other ratnas viz. right faith and right knowledge, for the proper understanding of the right conduct presupposes understanding about right faith and right knowledge. If one observes the right conduct without knowing why it is pursued his object will not materialise. The first two ratnas viz right faith and right knowledge prepare the seeker of moksa mentally and spiritually for the proper performance of the duties enumerated under the third ratna viz. right conduct.
The Liberation (Mokşa)
For practical purpose, the observance of the triratna or ratnatraya will lead to the destruction of all karma and will disjoin the union of the jiva and ajīva and thus it will lead to mokşa, the release or salvation or liberation. In Sri Pujyapada's Sarvārthasiddhi37 stages in the attainment of mokşa or liberation on the destruction of karma has been described as under :
(1) Ommiscience i.e. kevala jñāna or (perfect knowledge) is attained
on the destruction of deluding karmas, and on the destruction of knowledge and perception covering karmas and obstructive karmas. 38
(2) Owing to the absence of the cause of bondage and with the func
tioning of the dissociation of karmas, the annihilation of all karmas is liberation.39
(3) (Emancipation is attained) on the destruction of psycic factors
also
38 dharmadisradhanam samyaktvam jnanamangapurvagatum cesta tapasi carya vyavaharo moksamarga iti
--Pancastikayasara, gatha, 160. 37 Sarvarthasiddhi, trans by S. A. Jain, Calcutta 1960, Virasasanasangha, ch. X. 38 mohak sayanjnanadarsanavaranantarayak sayascca kaivalyam
Sarvarthasiddhi, ch. 2, sl. 1. ** vandhahetvabhavanirjarabhyam krtyakarmavipramokso moksah
-Sarvarthasiddhi, ch. 2, sl. 2.
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