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RELATIONSHIP BETWEEN FAITH, KNOWLEDGE AND CONDUCT
Among the Jaina thinkers there is no controversy about the order of these three constituents of the path of liberation. The priority of view-point over knowledge and conduct is generally accepted. The Jaina scriptures point out that right-conduct and rightknowledge are impossible in the absence of right- view-point. Acārya Kundakunda mentions
Sammattavirahiya nam, sutthu vi uggam tavam carantanam Na lahanti bohilaham, avi vasasahassakodihim. Damsanabhatta bhatta, damsanabhattassa natthi niwanam. Sijjhanti cariyabhattha, damsanabhattha na sijjhanti.
(Damsanapāhuda, 53)
Those persons who are devoid of right faith will not obtain right knowledge, even if they practise severe penance for a thousand crores of years. Those who have fallen from right faith are deprived of liberation. Those who have fallen from right conduct may attain liberation but those who have fallen from right faith have no chance. Acārya Bhadrabahu in Ācārānga-Niryukti (221) also presents the same view. He says that in the penance, knowledge and action attain their fruition through right attitude.
We must also remember that this priority of attitude or faith (Darśana) is not an exclusive one. To cultivate right view point for suppression or elimination of extreme type of passions, technically known as 'Anantanubandhi Kasaya' is essential. Thus right conduct proceeds from right attitude and right attitude proceeds from right conduct. Mahāvīra has instructed a course of discipline in which the coexistence of action with knowledge and faith is indispensable. Though priority of right knowledge over right conduct is accepted, it cannot lead to liberation unless it is followed by right conduct.
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