Purushartha - Siddhyapaya
Acharya Amrit Chandra Suri
Translated by Ajit Prasada
21. Again, one must, by all possible means, first attain
right belief; because only on the acquisition thereof knowledge and conduct
22. One should always have firm belief in Jiva, Ajiva,
and the other principles, as they are, free from perverse notions. It is the
nature of the Self.
23. One should never entertain any doubt as to whether
all these many-sided views of things proceeding from the omniscient, are true
24. The true believer should not desire worldly greatness
in this life or the position of a Chakravarti or Narayana in the life
hereinafter; nor should he cling to other faiths, disfigured by the adoption
of one-sided theories.
25. He should not exhibit a feeling of disgust at the
various conditions caused by hunger, thirst, cold, heat, etc. or at the sight
of excrement etc. This termed Nirvichkitsita Anga.
26. In this world, he who has faith in the Tattwas (the
seven principles) should never have a superstitious belief in a fallacious
scripture, an unreal doctrine, or a false deity.
27. To evolve the virtue of Upavrinhana, one should ever
cultivate the true nature of Jiva by meditating upon tenderness etc, and
should also try to cover the defects of others.
28. In case of deviation from the path of righteousness,
under the influence of anger, pride, the sexual passion etc., he should
strengthen his own knowledge and that of others by argument.
29. One should ever cherish feelings of deep affection
for religion, which brings about the treasure of spiritual happiness, and for
the principle of non-injury, and also for coreligionists.
30. One should ever make his own self radiant by the
light of the three jewels, and should add to the glory of Jainism by
exceptional charity, austerity, worship of Jina, the Conqueror, and by
31. Those who have thus attained right
belief mastered the system of Jaina Philosophy and the rules of logic, and are
ever intent on self-evolution, should devote themselves to the acquisition of
right knowledge, after having understood it with diligence through scriptures,
arguments, and contemplation.
32. Although Right Knowledge is
contemporaneous with Right belief, still it should be separately meditated
upon because there is distinction between the two on account of their
33. The Conquerors have called Right
knowledge the effect and Right belief the cause. Therefore, it is desirable to
be striving after knowledge on attaining Right belief.
34. Although Right belief and Right
knowledge are contemporaneous, there is yet clear relation of cause and effect
between them, just as there is between a lamp and its light.
35. Effort should be made to understand
the existing many-natured principles. Such knowledge free from doubt,
perversity, and vagueness, is really the very quality of the self.
36. Let there be a devotion to
knowledge, with a correct use of the words, with a full acquaintance of their
meanings, with a combination of both, at proper times, with due respect, in
proper manner, accompanied with great zeal and without concealment.
37. Those who have got over wrong belief,
have come to know the full significance of the Tattwas through accurate
knowledge, and who are firm and unshakeable, must always follow Right Conduct.
38. Conduct which follows ignorance can
never be designated as `Right'; therefore, the acquisition of Right Conduct is
lectured upon subsequent to "Knowledge".
39. Thus, by restraint of all censurable
movements, is attained such clear and unattached conduct, as is above all
passion. This the very nature of the self.
40. As distinguished by total or limited
abstinence from injuring, falsehood, theft, unchastity, and worldly
attachment, Conduct is of two kinds.