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Samayasara
Chapter - 4
accompanied by radical change in outlook or world-view. It is defined as Śraddhāna for the truth and the śraddhāna or faith is explained as pratyayāvadhārana, that is, discursive determination.
Samyagjñāna (right knowledge) presupposes samyagdarśana (right world-view). That is, the right world-view makes it possible for the soul to realize, know and comprehend the reality as it is without error or doubt. In the absence of right world-view, the knowledge cannot be right. The purification of the world-view is, therefore regarded as sine quâ non of that of the knowledge (and conduct). Knowledge-jñāna, when infected with perverted world-view-mithyadarśana is really false-ajñāna. Thus, samyagdarśana is to be regarded as predilection for truth (tattvaruci) while what comprehends that truth is to be regarded as samyagjñāna. But both are born simultaneously though they are not identical, just as a lamp and its light are simultaneous but not identinal. Samyagdarśana is the logical primus as opposed to chronological priority of samyagjñāna. Former purifies the latter and is also the ground for it.
The spiritual purification of the soul is accompanied by the subsidence or eradication of darśanamoha, the species of karma which deludes. It can also be said that the qualifying adjective 'samyaka' is basically derived from samyagdarśana but there is unanimity among different Jain thinkers regarding the synchronization of occurrence of samyagdarśana and samyagjñāna.
Jain philosophers give equal importance to conduct as to knowledge and predilection for truth. While samyagdarśana turns the soul in the right direction and samagjñāna illuminates the path, samyakcāritra takes it to the goal. Thus, conduct is the fulfillment of knowledge while self-realization/final emancipation is the fulfillment of conduct.
The karma which blocks samyakcāritra viz. cāăritramoha, is the twin of darsanamoha, both being sub-types of the main species mohaniya karma. It manifests and asserts itself, mainly as fourfold passions (kaṣāya) viz., anger, arrogance, deceit and greed. The rise of passions obscures the capacity for abstinence from immoral and sinful activities, self-control, self-discipline and austerity constitute right conduct. They enhance the spiritual purity of the soul and
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