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Jaina Philosophy and Religion
duct)—all the three together constitute the path of liberation. Similarly, it is declared by the ancient seers that jñāna (knowledge) and kriyā (activity = conduct)—these two together constitute the path of liberation.' When they say so, they include faith (darśana = śraddhā) in knowledge. The sages of olden times, well versed in the Jaina scriptures, have stated that faith (samyaktva-darśana) is nothing but knowledge of a special type.?
By faith we are to understand here that faith alone which is spiritually beneficial. And that faith which brings about wholesome change in our attitude and turns the entire course of our life towards the final goal of spiritual perfection is the spiritually beneficial faith. The soul, its merit and demerit, rebirth, liberation and its path-these reals are its objects. Faith in them with right understanding and firm conviction is very useful in the spiritual life, and it is this faith that is called samyagdarśana or samyaktva. It is not necessary for a man possessed of this faith or samyaktva to have faith in the various mythological descriptions of heavens and hells, that are there in the Vedic, Buddhist and Jaina literature. One who has faith in the existence of soul, in its good and bad states or births, as also in the possibility of its attaining spiritual perfection is to be regarded as possessed of samyaktva or faith. Such faith alone is an elixir of life. It is the indispensable provender to the pilgrim on the path of spiritual perfection or liberation.
The belief in the six substances is not an essential condition of faith or samyaktva. Even a person who knows nothing about the six substances, viz., dharmāstikāya (the substance serving as a medium of motion), etc., can be or become possessed of faith or samyaktva on the strength of his having spiritually beneficial attitude. Those who belong to non-Jaina have no knowledge of the substances like dharmāstikāya, etc., accepted in the Jaina philosophy. Yet, on account of their faith in the existence and energies of the soul, they become noble in character, make advancement on the path of non-attachment, and ultimately attain perfection, liberation and omniscience. This has been accepted by the Jaina tradition.”
1. näņa-kiriyahi mokkho - Viseșāvaśyaka-bhäsya, gäthä 2. 2. jñānaviseșa eva samyaktvam -Vrtti on Viśeşāvašyaka-bhäşya, gāthā 1174. 3. 'anyalinge siddhāḥ'
Upadhyāya Yaśovijayaji writes: angalingādisiddhānām ädhäraḥ samataiva hi / ratnatrayaphalaprāpter yayā sad bhāvajainatā //-Samatādhikara, Adhyatmasāra. The verse means: The ground for souls attaining liberation even in conditions like
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