Jaina Philosophy and Religion

Author(s): Nyayavijay
Publisher: B L Institute of Indology

Page 69

Jaina Path of Purification (Liberation)
this we can easily understand that in the world there do exist imperceptible objects just as there exist perceptible ones. To believe in what we ourselves have experienced and declare thoughtlessly false and fictitious what others have experienced is not proper. If someone having heard the description of prosperity of the cities of London, Paris, Berlin and New York by an impartial gentleman who has himself visited and seen them regards it as false and attempts to establish its falsity, then that will be improper on his part. Similarly, to declare as false the principles propounded by the great men more advanced in experience than the ordinary people like us, simply on account of our not seeing, experiencing or knowing them is an act of blasphemy, arrogance and impropriety. From this follows that taking into account the effects of the past meritorious and demeritorious acts, which we can see, and understanding the innumerable diversities of the world and the terrible consequences of delusion, man must try hard to remove the passional defects like anger, etc. He should steadily continue his journey on the path of purity, keeping constantly before his mind's eye the highest aim of spiritual welfare and liberation. Slowly but steadily moving on the right path, a living being never becomes depressed and miserable, but gradually progresses and at last attains the goal. Liberation, that is, the perfect development of the soul is the real aim or goal and everyone-be a layman or a monkshould constantly keep it before oneself and establish it on the centre of one's constant concentration. One should know the path that leads to that final destination. Shunning obstinacy and attachment to one's preconceived notions and cultivating love for the good qualities, one should examine the essence of the scriptures. If one studies scriptures with purely knowledge-seeking intellect and with pure aspiration for the spiritual welfare, one will surely find the spotless path leading to liberation. After knowing it, one should start one's journey on it. One should translate one's knowledge into practice. Knowledge without practice, that is, knowledge which is not put into practice, can never bear fruits. A man who knows theoretically all the movements a swimmer should undertake in water cannot himself swim in water, if he has not cared to put into practice his knowledge and he himself has not learnt those movements. Similarly, one who knows the means of crossing the ocean of worldly existence cannot cross the ocean if he himself does not employ those means. This is the reason why the Jaina thinkers use the aphorism 'samyakjñānakriyābhyāṁ moksah (right knowledge and right activity-these