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Lord Mahāvira and His Times The excellence of one's faith depends on the following points : that onc has no doubts about the truth of the tenets ; that one has no preference for the tenets of others ; that one does not doubt the saving qualities of one's own faith; that one is not shaken in the right belief; that one practises piety, that one encourages the weak ; that one supports and loves the confessors of the law, and that one endeavours to exalt one's own faith.1
Faith is produced by nature (Nisarga), instruction (Upadeśa), command ( Ājña), study of the Sūtras, suggestion (Bija), comprehension of the meaning of the sacred lore (Abhigama), complete course of study (Vistāra), religious exercise (Kriyā), brief exposition (samkshepa), and law (Dharma).
He who truly understands by a spontaneous effort of his mind the nature of soul, inanimate things, merit and demerit, and who puts an end to sins (Āśramasanvara), believes by nature. He who believes the four truths taught by the Jinas believes by nature. He who believes these truths having learnt them from somebody else believes by instructions. He who has got rid of love, hatred, delusion and ignorance believes by command. He who obtains righteousness by the study of the Sūtras believes by the study of the Sūtras. He who knows the sacred lore believes by the comprehension of the sacred lore. He who understands the true nature of all substances believes by a complete course of study. He who sincerely performs all duties by Right Knowledge, Faith, etc. believes by religious exercise. He who is not versed in the sacred doctrines believes by brief exposition. He who believes in the truth of the realities, believes by the law. There is no right conduct without right belief; it must be cultivated for obtaining Right Faith ; righteousness and right conduct originate together or righteousness precedes right conduct.3
There are different kinds of obstruction to right faith, such as sleep, activity, very deep sleep, a high degree of activity, and a state of deep-rooted greed. Vedaniya is two-fold : pleasure and pain, Mohanīya is twofold : faith and conduct. 1. Uttarā, XXVIII, 31. 2. Ibid, 16.
Ibid, 17-29.
