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eternal virtues and values, which can meet the needs of the time. First of all we should try to understand its real meaning and essence.
THE PATH OF LIBERATION
Jainism prescribes three-fold path for the attainment of liberation. In the Tattvārtha-Sūtra (1.1), right belief, right knowledge and right conduct have been said to be the path of liberation. In the Uttarādhyayana-Sūtra (28.2) and in the works of Kundakunda (Silapāhuda, 10) right penance is also mentioned as one of its constituents and thus they prescribed a four-fold path. But the later Jaina thinkers include right penance in right conduct and thus recognize the three-fold path of liberation.
Like Jainism, Buddhism also prescribes a three-fold path of liberation. In Buddhism these three constituents are Sila (conduct), Samadhi (balanced state of mind) and Prajna (knowledge). In Hinduism also we find jñānayoga, Karmayoga and Bhakti-yoga. In a particular context the Gita also refers to Pranipata (self-submission), Pahprasna (enquiry) and Seva (service) as the three approaches to salvation. These respectively represent devotion, knowledge & action.
Some Indian thinkers hold that the cultivation of only one of these constituents of the path of liberation is sufficient for an aspirant to attain liberation. But the Jaina philosophers do not agree with them in this respect. According to them simultaneous cultivation of faith, knowledge and conduct alone can lead to liberation. Absence of any one of these constituents makes emancipation impossible. The Uttarādhyayana-sūtra (28/30) mențions:
Nadamsanissa nanam, nanena vina na hunti caranaguna.
Agunissa natthi mokkho, natthi amokkhassa niwanam.
Knowledge is impossible without a right view-point or faith and without right knowledge, right conduct is not possible and without
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