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Chapter Eleven PAÑCASĪLA
"Belief in real existence of Tattvas is right Faith; Knowledge of real nature without doubt or error is right Knowledge; An attitude of neutrality without desire or aversion towards the objects of the external world is right conduct."
Acārya Kunda-kunda We have seen in Chapter Six that journey to freedom is constituted of three steps known as Ratna-trayi, i, e., right faith ( darśana ), right knowledge ( jnana ) and right conduct (caritra ). Right faith comes from the full conviction in the existence and function of Nine Tattvas, already discussed in Chapter Eight. Right knowledge has been discussed in Chapter Six. In the present chapter we shall discuss the Jaina concept of Right conduct and how to practise the same. Neutrality without desire
Acărya Kunda-kunda maintains that right conduct is attained by cultivating an attitude of 'neutrality without desire or aversion' towards the objects of the world. The term 'without desire or aversion' is significant as both completely and truely represent the Jaina concept of the State of Vitară ga. As we have already noticed, the expression Vitara ga is peculiarly a Jaina terminology. Vita' means 'gone away' and 'Rága' means attachment. Aversion is contrary to the 'attachment and the same can be expressed by the word "Vairagya or Virága.' But since 'Raga' and 'Virāga' are the two sides of the same coinboth representing positive feelings of love and hatred, the Jainas have wisely coined the word “Vītaraga' conveying an attitude of neutrality or objectivity towards the worldly objects. It is neither attachment nor hatred for the objects of the world. The seers preach that there is nothing vicious in the objects themselves which can be used for good as well as for
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