Right faith, right knowledge, and right conduct together constitute the path to liberation. Samyak‑darshana or right inclination, samyak‑jnäna or right cognition, samyak‑chäritra or right conduct ‑ these three combined are the means of moksha. Right faith, right knowledge, and right conduct together constitute the path to liberation. The enlightened world-view, enlightened knowledge and enlightened conduct are the path to liberation. Samyak‑darshana or right inclination, samyak‑jnäna or right cognition, samyak‑chäritra or right conduct ‑ these three combined are the means of moksha.
Nature of Moksha:
· Perfect spiritual development resulting from an absence of bondage and of its causes is called moksha.
· Supreme level of knowledge and of the state of dispassion (Vitaräg) is moksha.
Means of Moksha: Three: Samyak‑darshana or right inclination, samyak‑jnäna or right cognition, and samyak‑chäritra or right conduct
Samyak-darshana: Quality, characteristic, energy, power, whose development brings about a realization of truth‑that is, of the nature of things as they are‑an inclination towards valid discrimination between what is worthy of rejection and what is worthy of acceptance is samyak‑darshana or right (perfect, enlightened) inclination (perception, belief, faith, world-view).
Samyak-jnäna: A valid (true) comprehension of the fundamental verities (categories of truth, realities, fundamental truths) like soul etc. ‑ a comprehension arrived at through the instrumentality of naya and pramäna ‑ is samyak‑jnäna or right cognition (knowledge).
Samyak-chäritra: With right knowledge, one gets rid of all passions such as anger, ego, deceit and greed – all attachment & hatred – enjoys his/her own nature is samyak‑chäritra or right conduct. This involves no Yoga – no physical, verbal and mental activities.
Accompaniment of Means of Moksha: The spiritual path is determined by this integrated trinity. Not one, not two but all three are needed to attain Moksha. The order of attainment is first Samyak-darshan, second Samyak-jnäna and last Samyak-chäritra. Samyak-darshan & Samyak-jnäna are like light and heat of sun – they always happen together.
Now, Samyak-darshana is defined in the second Sutra.
Belief in realities ascertained as they are is right faith. The inclination towards validity determining the nature of things is samyak‑darshana. To possess the samyak‑darshana is to believe in the categories of truth (realities, tattva). A view is itself neither knowledge nor intuition, but an outlook or way of seeing, a conviction backed by reason. Belief in the categories of truth (realities, tattva) means belief in categories which reason and the scriptures have established as true. The nature of “that” is “that-ness”, tattvam, “that” is a thing as it is. Ascertaining realities as they really are, i. e. by their own nature. Realities (categories of truth, tattva) are soul, etc. Artha means – by their own nature – Dravya, Guna & Paryäya (Substance, characteristics & modes)
Samyak-darshana (right faith) is very difficult to attain. Before we understand what the right faith is, we need to understand what is the wrong belief (Mithyätva). Then we should review what are the blemishes that stop us getting the right faith. After this we should understand the major process of wrong faith to right faith, then various way of explaining right faith and its characteristics.
Chart 1 : Mityätva (Wrong Belief)
Chart 2 : 25 Blemishes (Dosha) of Samyaktva + 19 additional Dosha
Chart 3 : From Mithyätva to Samyaktva
Chart 4 : Samyaktva (Samyagdarshan, Right Perfeption/Belief/Faith)
Chart 5 : 67 Qualities of Samyaktva (Samyagdarshan, Right Perception/Belief/Faith)