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who are supposedly endowed with human qualities and human emotions, and to the propitiation of such gods and goddesses with the object of securing certain selfish ends. The third refers to devotion to certain false ascetics and acceptance of their teaching as gospel truth. Freedom from these three types of superstition is the primary condition of right faith.
As it is mainly due to the passions that the soul becomes bound by the karmas, so anger, pride, deception, greed, etc. must be counteracted by the ten best virtues (dasa dharmas) forgiveness, humility, straightforwardness, contentment, truthfulness, restraint, austerity, purity, chastity, and renunciation. To cultivate necessary religious attitude one should constantly reflect on twelve religious topics (anupreksa)—(i) everything is transitory; (ii) men are helpless against death; (iii) the cycle of existence is full of misery; (iv) the soul has to struggle all alone; (v) relatives and others are quite separate from oneself; (vi) the body is impure; (vii) karman is constantly inflowing; (viii) karman should be stopped by the cultivation of virtues; (ix) karman should be destroyed by penances; (x) the nature of universe; (xi) rarity of religious knowledge, and (xii) the true nature of religion.
One who has right faith should also be free from the eight types of arrogance. These eight types are: arrogance of (1) the possession of intelligence; (2) the ability to conduct a grand type of temple worship; (3) having being born in a noble family; (4) belonging to a high caste; (5) possessing physical or mental strength; (6) having magical powers; (7) tapas or yoga, and (8) the beauty of one's person. 57 The Jaina Sangha
All persons, irrespective of sex, caste or status, were allowed to enter the Jaina sangha if they were considered ethically fit. People renounced the world because of several reasons, specially when they became tired of the worldly lifé (samsara bhayodvigna). The Thana Sut. gives us examples of people becoming monk to avoid troubles, mentions a pair of friends renouncing the world by mutual agreement (sangarapavvajjâ) and describes those who were induced by instruction (akkhatapavajjâ). Some became monks to maintain themselves (ihaloga), or to get good food, or to get rid of debts (moya vaitta), etc.
