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(Samyagdarsana), Right-Knowledge (Samyagjñāna), and Right Conduct Samyagcaritra).82 Right view in the seven principles (Jiva or soul, Ajiva or matter, Asraud or inflow of karmas, Bandha or bondage of karmas, Samvara or checking of karmas, Nirjara or shedding of karmas, and Moksa, or complete liberation from karmas) is the Samyagdarsana, which is the basis of Right knowledge (Samyagjñana ). Purification of the attitude is regarded as the sine qua non of the purification of knowledge and conduct. While Darsanamoha (delusion of vision) destroys, immediately after Right Vision and Right Knowledge emerge. Then through Right Conduct one can attain the Perfect knowledge, the so-called Kevalajñāna or Sarvajñatva in Jainism.39
Knowledge and Vision ( Jñāna and Darsana)
In Jainism, knowledge and vision or jñana and darsana or omniscience are the result of p.nance ( tapa) and contemplation (dhyana, .33 That is why Nataputta is called Jñanavadin in the Anguttara Nikaya (ahai anantena ñanena anantam lokam janari passam viharami).34
According to Jaina literature, Jñana or cetana ( consciousness) also called Upayoga, is the main characteristic of soul in Jainology.35 This upayoga is of two kinds, viz. sākāra (determinate) and anakara ( indeterminate ). The former is called jina, while the latter is darsana. Sākāra upayoga consists of five classes of knowledge, viz. Matijñāna ( sensitive knowledge), Śrutajñāna (scriptural knowledge), Avadhi jñāna (visual knowledge), Manahparyaya jñāna (mental knowledge) and Kevalajñāna (perfect knowledge). Anakara upayoga is divided into four classes, viz. Cakṣudarsanavaraṇa (non-obscuring), Acaksudarśanavaraṇa ( non-ocular-obscuring), Avadhidarśanavarana (visual-obscuring ), and the Kevaladarsanavara na ( perfect-conation-obscuring ). Consciousness develops into the two forms, knowledge and vision (jñānākāra and Jieynkara).86 We can say that jñana is determinate knowledge (sākāra jñāna ) and darśana is indeterminate knowledge (anākāra jñāna ). This is the distinction between jääna and
