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शुद्धभावाधिकार
3 - THE PURE THOUGHT-ACTIVITY
The external (bāhya) causes (nimitta) - instrumental causes - of right faith (samyaktva or samyagdarśana) are the Scripture and the men well-versed in it. Right faith is attained on acquisition of knowledge of substances, souls and non-souls, by reading or listening to the Scripture. The internal (antaranga) - substantive cause – is the subsidence (upaśama), destruction (ksaya), or subsidence-cumdestruction (ksayopasama) of faith-deluding (darśanamohanīya) karmas. When this internal cause is present, right faith (samyagdarśana) originates without teaching by others.
Right faith (samyaktva or samyagdarśana) and right knowledge (samyagjñāna) are the harbingers of liberation (mokşa). However, these must be accompanied by right conduct (samyakcăritra) and only the trio of these, called the 'Three Jewels' - ratnatraya - constitutes the path to liberation. What is right conduct? Right conduct (samyakcăritra) is now described from both points-of-view, the empirical (vyavahāra) and the real (niscaya).
Right conduct (samyakcăritra) from the empirical (vyavahāra) pointof-view is to observe conventional austerities (vyavahāra tapa - like fasting) and from the real (niscaya) point-of-view it is to observe internal austerities (niscaya tapa - getting established in the puresoul-substance).
Ācārya Nemicandra's Dravyasamgraha: असुहादो विणिवित्ती सुहे पवित्ती य जाण चारित्तं । वदसमिदिगुत्तिरूवं ववहारणया दु जिणभणियं ॥४५॥ जो अशुभ (पाप) कार्य से दूर होना और शुभ (पुण्य) कार्य में प्रवृत्त होना अर्थात् लगना है उसको चारित्र जानना चाहिए। श्रीजिनेन्द्र देव ने व्यवहारनय से उस चारित्र को पाँच व्रत, पाँच समिति और तीन गुप्ति स्वरूप तेरह प्रकार का कहा है।
Conduct (cāritra), from the empirical (vyavahāra) point-of-view, consists in desisting from demerit (pāpa) – non-commendable
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