Jain Journal 2003 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 28

88
"Right faith, right knowledge and right conduct constitute the path to liberation."
The grammatical interpretation of this aphorism by Acarya Pujyapāda is as follows.
JAIN JOURNAL VOL-XXXVIII. NO. 2 OCT. 2003
The word 'samyak' is derived from the root anc' with the preposition 'sam' by addition of the suffix 'kvip'. Its meaning is 'right'. It is added to every one of the words in the sutras i.e. right faith, right knowledge and right conduct. The attribute 'right' added to faith is intended to word of uncertainty, doubt and error in knowledge. The attribute' right' is intended to exclude conduct based on ignorance or wrong knowledge.
Further some scholars have raised a question about the formation of above mentioned aphorism. According to them, in the end of this sutra the word 'marga' must be in plural. Actually in this aphorism the word 'mrga' is in singular. In which way has the very same author of this work used this word 'marga'?.
Pujyapada's answer is as follows.
The path to liberation is the method by which it can be attained. The singular 'path' is used in order to indicate all the three together constitute the path to Liberation. This controverts the views: "each of these singly constitutes a path". Hence, it must be understood that these three right faith, right knowledge and right conduct together constitute the direct path to Liberation.
Next the philosophical interpretation of Acārya Pujyapāda is
to be considered here.
The above mentioned aphorism speaks about the way to attain Liberation. Liberation is altogether the attainment of a soul in its different forms. Removal of all the defilements of karmic matter and the body characterized by the inherent qualities of the soul is Liberation. Right faith, right knowledge and right conduct together constitute the direct path to Liberation.
Further there is a controversy about the formation of the sutra. Some scholars said that knowledge might precede faith in this sūtra for two reasons. Faith arises on the basis of knowledge and the word