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delusion which is accountable for the continuance of transmigrations, and experiences of pain and pleasure. In order to obtain liberation, perfection, eternal beautitude, a soul must get rid of all connection with the Non-self. When this connection with the Xon-self is completely severed, Siddha-pada, Perfection, is attained.
Right Belief, Right Knowledge, and Right Conduct have been dealt with, from two points of view, the real and the practical.
The real is the only sure and direct path ; while the practical is an auxiliary cause to the attainment of the real. Real path of liberation is absorption in the self.
Attachment and aversion, which include all passionate thought activities, are the main cause of karmic bondage, while non-attachment, or pure thought activity leads to freedom from bondage.
1. Practical Right Belief is a true and firm belief in Apta, the all-accomplished, all-knowing, source of all knowledge, in the Agama, the Scripture, the written discourse, which first flowed from the omniscient, and in the Tattvas, the principles or categories.
The Apta must have three special characteristics :
(a) Freedom from all defects such as hunger, fear, anger, delusion, (6) Omniscience and (c) non-volitional propagation of trath. Such are the Arhats, the adorable Lords, of whom the most prominent are the twenty-four Tirthankaras.
Agama is the scripture composed by the highly learned and spiritually advanced saints from discourses which flowed from the Arhats. These scriptures are faultless and free from the flaw of inconsis.
tency.
Tattvas, the principles categories or substances are seven, (1) Jiva, soul, (2) Ajiva, non-soul, (3) Asrava, inflow, (4) Bandha bondage, (5) Samvara, the check of inflow, (6) Nirjarà the shedding of previously bound up Karmas, and (7) Moksha, liberation from all Karmic contact.
All that exists is included in one or other of the two principles, soul and non-soul. While a man is alive, it is the soul in his body which perceives and knows all objects; A body without soul is incapable of perceiving or knowing anything. Material objects such as a pen, table or chair can not feel or know anything. They are unconscious or inaminate substances,
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