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disengagement of the jīva from the ajīva having been discussed, only a general reference need be made in regard to what is referred to ai the three jewels (tri-ratna) of Jaina ethics, viz., samyagdarśana, samyagjñāna and samyagcăritra. The tri-ratna concept contains in it the quientessence of the Jaina theory of mokşa.
Samyagdarśana is considered to be the prime cause of mokşa inasmuch as it paves the way to right knowledge and right conduct. The Yaśastilaka tells us that "it is the prime cause of salvation, just as the foundation is the mainstay of a palace, good luck that of beauty, life that of bodily enjoyment, royal power that of victory, culture that of nobility and policy that of Government."11 The Uttarādhyana-Sūtra envisages that right knowledge remains unattainable in the absence of right belief and rightness of conduct is out of the question without right knowledge.12 Samyagdarśana itself is defined as faith in the seven tattvas, viz., jīva, ajīva, āśrava, bandha, samvara, nirjara and mokșa.18 The Jaina argument is that a person who has faith in the seven tattvas (right faith) gains right kpowledge --right in the spiritual sense and not merely in the epistemological sense. Right knowledge as spiritual knowledge enables the individual to appreciate the nature of the jīva in its proper perspective and this enables him to adopt the practical steps leading to inoksa. This is right conduct (samyagcăritra). The integrated nature of the ethico-spiritual disciplines leading to liberation has been fully appreciated by the Jaina philosophers and this is evident from the tri-ratna concept. None of these--right faith, right knowledge or right conduct--can be pursued meaningfully and effectively in isolation from each other, for the spiritual principle to be realized in life is neither a pure theoretical abstraction nor an easy thing which could be 'practised' merely. So, faith, knowledge and practical ethical living--all these are considered to be important and significant in the matter of attaining self-realization. The Jainas however insist that in the absence of faith the other two do not work. This is quite understandable in view of the fact that modern psychology has clearly indicated that ‘faith' has in it the key to any cure.
11 Cited in K. C. Sogani, op. cit., pp. 60-61 12 28-30 13 Tattvārtha-Sutra, 1, 2; Dravyasangraha, 41
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