________________
Preface
are free from old-age (jarā), death (maraṇa) and birth (janma), and endowed with eight supreme qualities (guna). The soul's own-nature (svabhāva) is its own-substance (svadravya); this must be accepted.
The faith, without perverse comprehension, on the substances of Reality is right faith (samyaktua or samyagdarśana), and the knowledge of these, without imperfections of doubt (samśaya), delusion (vimoha), and misapprehension (vibhrama) is right knowledge (samyagjñāna). Or, faith on the substances of Reality without the faults of wavering (cala), contamination (malina), and quivering (agādha) is right faith (samyaktva or samyagdarśana), and the disposition to know substances in regard to their worthiness for acceptance (upādeya) or rejection (heya), is right knowledge (samyagjñāna). The external (bāhya) - instrumental – causes (nimitta) of right faith (samyaktva or samyagdarśana) are the Scripture and the men wellversed in it, and the internal (antaranga) - substantive - cause is the destruction of karmas like the faith-deluding (darśanamohanīya). Right faith (samyaktua or samyagdarśana) and right knowledge (samyagjñāna) are the harbingers of liberation (mokşa). Right conduct (samyakcăritra), too, is the harbinger of liberation (mokşa). Right conduct (samyakcăritra) from the empirical (vyavahāra) point-ofview is to observe conventional austerities (tapa, like fasting) and from the real (niscaya) point-of-view it is to observe internal austerities (tapa - getting established in the pure-soul-substance).
4.
The Empirical Right-conduct
Eraf s
chr
Five vows (urata), fivefold regulations (samiti), threefold control (gupti), and five Supreme-Beings (paramesthi) have been described in this chapter.
The first vow (vrata) of non-injury (ahimsā) is to get rid of the disposition of commencement-of-activity (ārambha) after ascertaining the details of the living beings (jīva). The second vow (urata) of truthfulness (satya) is to get rid of the disposition of speaking what is not commendable. The third vow (urata) of non-stealing (acaurya) is not to entertain the disposition of taking objects belonging to others.
(xxxi)
