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UTTARADHYAYANA SOTRA (UTTARAJJHAYAŅA SUYA)
117
exercise (kriyā), brief exposition (samkhepa) and Law 1 (dhurma).
He who truly understands by a spontaneous effort of his mind the nature of soul, inanimate things, merit and demerit and who puts an end to sins (āśruvasamvara), believes by nature. He who believes these truths having learnt them from somebody else believes by instruction. He who has got rid of love, hatred, delusion and ignorance believes by command. He who obtains righteousness by the study of the sūtras believes by the study of the sūtras. He who knows the sacred lore believes by the comprehension of the sacred lore. He who understands the true nature of all substances believes by a complete course of study. He who sincerely performs all duties by right knowledge, faith, etc., believes by religious exercise. He who is not versed in the sacred doctrines believes by brief exposition. He who believes in the truth of the realities believes by the Law. There is no right conduct without right belief, it must be cultivated for obtaining the right faith; righteousness and conduct originate together or righteousness precedes conduct.2 Without right faith there is no right knowledge, without right knowledge there is no virtuous conduct, without virtues there is no deliverance, and without deliverance (mokşa) there is no perfection.3
Conduct which produces destruction of karma is the avoidance of everything sinful, the initiation of a novice, purity produced by peculiar austerities and destruction of desire and sins.4
Austerities are two-fold: external and internal. By knowledge one knows things, by faith one believes in them, by conduct one gets freedom from karma and by austerities one reaches purity. Great sages whose object is to get rid of all misery proceed to perfection having destroyed their karma by control and austeritios.
Mahāvira has given instructions regarding exertion in righteousness. Those who believe in it, accept it, practise it, comply with it, study it, and understand it, have obtained perfection, enlightenment, deliverance and final beatitude. 1 Utturadhyay , XXVIII, 16.
2 lbid. XXVIII, 29. 3 Ibid., XXVIII, 30. 11 okna is the essential point in the teachings of Mahā. vira, which is generally understood as emancipation. It really means the attainment of the highest state of sanctification by the avoidance of pains and miseries of worldly life. Even at this stage the soul appears to be the same without the least change in its condition. It is the summum bonuin or the state of perfect beatitude is attained. It may also mean final deliverance or liberation from the fetters of worldly life and total annihilation or extinction of huinan passion. Ibid., XXVII, 32-33.
6 Ibid., XXVII1, 34-35.
