________________
pried and selfishness. 48 Desire breeds wrath and envelops wisdom; consequently it is the eternal enemy of the soul.49
In contrast to the Gītā and the Upanişads, the Mokşapāhuda pronounces that the cognition of the distinction between sentiency and non-sentiency constitutes right knowledge.50 This divergence is in tune with the metaphysical assertion of the Jaina. Exclusively neither knowledge nor austerity is fruitful, but the fusion of the two brings about emancipation. To explain it differently, Sīla and knowledge are not opposed to each other; rather, right belief, knowledge, austerity, self-control, truth, non-stealing, chastity, contenment, and compassion towards living being form the family of the former. 52 The Ātman can only be realized by the Yogi who is detached from the animal pleasures, 53 and has abandoned all conceivable flaws. 54 He with the sword of conduct dismembers the pillars of sins.55 It may be pointed out here that sila has been preferred to the knowledge of grammar, meter, and Nyāya.56 Again without relinquishing the foreign psychical states, the knowledge of the scriptures is of no avail. The Mūlācāra observes that the scriptural knowledge without detachment is unfruitful and acts like a lamp in the hand of a blind man.58 Neither intellectual study, nor the keeping of books and peacock feather, nor dwelling in a religious habitation, nor pulling out the hair can be equated with Dharma.59 He who, abandoning attachment and aversion, resides in the Atman moves towards the eternal Gati.60 Again, he who is free from pride, deceit, anger, greed, possession, infatuation, wordly sinful engagements, who has conquered passions, and endured hardships, is established in the path of liberation and attains supreme happiness. Hence the importance of conduct is evident.
190
Spiritual Awakening (Samyagdarśana) and Other Essays
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
