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Purushartha - Siddhyapaya

Acharya Amrit Chandra Suri 

Translated by Ajit Prasada 

Exposition of Purushartha-Siddhyupaya.

21. Again, one must, by all possible means, first attain right belief; because only on the acquisition thereof knowledge and conduct become (right).  

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 or untrue.  

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 learning.

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 different characteristics.

 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.