DHALA 3

Shlok 1
आत्महित, सच्चा सुख और द्विविध मोक्षमार्ग का लक्षण आतम को हित है सुख सो सुख, आकुलता बिन कहिए। आकुलता शिवमांहि न तातैं, शिवमग लाग्यो चहिए।। सम्यग्दर्शन-ज्ञान-चरण, शिवमग सो दुविध विचारो। जो सत्यारथ-रूप सो निश्चय, कारण सो व्यवहारो।।१।।

The (spiritual) well-being of the soul lies in (the attainment of) bliss. The bliss is the state of the soul free from disquiet. There is no disquiet in (the state of) liberation. Therefore one should place one should place oneself on the way of liberation. The way to liberation consists of right faith, right knowledge and right conduct, and it has been considered in its two aspects. That which is the actual path is the path of liberation from the real point of view, and that which is the cause (of the real one) is the path from the practical points of view. The wandering jiva is reminded herein of its ultimate objective i.e. its freedom from the worldly shackles and tribulations. There is a way to achieve this objective. This achievement is indentical with the attainment of liberation (moksa), from where no fall is possible. There the soul has found its home; it has now become its own master. There is nothing to enslave it, and there it is completely self-determined. The constituents of the path of liberation are right faith, right knowledge and right conduct, all of them being considered here from the real and the practical points of view. It may be noted that in the realm of relativity of comprehension, specially as applied to the ethical course and the ethical ideal of Jainism, the real and the practical view-points are a unique contribution to solve many an anomaly of Jaina philosophy. There is no opposition between these points of view, practical point of view is held to lead to the real point of view.

Shlok 2
निश्चय रत्नत्रय का स्वरूप परद्रव्यनतैं भिन्न आप में, रुचि सम्यक्त्व भला है। आप रूप को जानपनो सो, सम्यक्ज्ञान कला है।। आप रूप में लीन रहे थिर, सम्यक्चारित सोई। अब व्यवहार मोक्ष-मग सुनिये, हेतु नियत को होई।।२।।

The inclination (and belief) that self (or soul) is different from all other substances is the right faith, knowing of the identity of one’s self is the accomplishment of right knowledge and to remain absorded and firm in one’s self is the right conduct. Now listen to the path of liberation from the practical point of view, which is the cause of the other i.e. the real point of view. 2. The three constituents of the path of liberation are explained herein from the real point of view. The real point of view takes the soul alone in its purview, hence it looks at the three faculties of the soul i.e. faith, knowledge and conduct with reference to the soul and nothing else. It isa state of self-determinedness and is identical with the spiritual ideal of Jainism. A resort to anything other than the self (or soul) vitiates the three constituents of the path of liberation and hence vitiates the path itself. Hereafter the author goes to describe the path from the practical point of view.

Shlok 3
व्यवहार सम्यग्दर्शन का स्वरूप जीव अजीव तत्त्व अरु आस्रव, बन्धरु संवर जानो। निर्जर मोक्ष कहे जिन तिनको, ज्यों का त्यों सरधानो।। है सोई समकित व्यवहारी, अब इन रूप बखानो। तिनको सुन सामान्य विशेषैं, दिढ़ प्रतीति उर आनो।।३।।

To believe in jiva or soul, non-soul, influx (of karmas), bondage (off karmas), check of the influx, shedding (of the karmas) and liberation, as described by Lord Jina is right faith from the practical point of view. I (author) am going to describe them. Hearing them in their universal and particular aspects strengthen the faith in your minds. 3. Faith is the prerequisite of knowledge and conduct. In order that knowledge and conduct are rightly directed, faith behind them must be right. So faith is the first step on the path to liberation. The seven principles as enumerated above are the subject matter of right faith. The seven principles are considered in their two aspects i.e. the universal and the particular.

Shlok 4
जीव के भेद, बहिरात्मा और उत्तम अंतरात्मा का लक्षण बहिरातम अन्तर आतम, परमातम जीव त्रिधा है। देह जीव को एक गिनै, बहिरातम तत्त्व मुधा है।। उत्तम मध्यम जघन त्रिविध के, अन्तर आतम ज्ञानी। द्विविध संग बिन शुध उपयोगी, मुनि उत्तम निज ध्यानी।।४।।

With a point of view of spiritual development the soul or jiva has been conceived in its three states i.e. as Bahiratma (soul turned outward), as Antaratma (soul turned inward) and Paramatma (soul that has attained the highest spiritual development). One that reckons body and soul as one is the deluded Bahiratama. The soul turned inward. Antaratma-possesses right knowledge and is of three kinds i.e. the excellent (uttama), the middling (madhyama) and the low (jaghanya). The saints who do not have the two kinds of possessions i.e. the internal or psychological and the external or worldly ones, who are busy with pure thought activity and who are absorbed in self-meditation are the excellent (uttama) souls. 4.

Shlok 5
मध्यम, जघन्य, अन्तरात्मा और सकल परमात्मा का स्वरूप मध्यम अन्तर  आतम  हैं  जे,  देशव्रती  अनगारी। जघन कहे अविरत समदृष्टि, तीनों शिवमगचारी।। सकल निकल परमातम द्वैविध, तिनमें घाति निवारी। श्री अरिहन्त सकल परमातम, लोकालोक निहारी।।५।।

The house holders who observe the partial vows and the homeless saints (of a lower grade) belong to the middling class of the souls turned inward. The low (jaghanya) are those souls which have right faith but are vowless. All these three are the treaders of the path to liberation. Then come the souls that have attained the highest spiritual development and are of two kinds i.e. with the body and without the body. Among them those that have destroyed the destructive kind of karmas are the revered Arhantas are Parmatmas (Gods) with body, they have attained the power of perceiving the world (loka) and beyond the world (aloka). 5.

Shlok 6
निकल परमात्मा का स्वरूप और उसके ध्यान का उपदेश ज्ञानशरीरी त्रिविध कर्म-मल, वर्जित सिद्ध महन्ता। ते हैं निकल अमल परमातम, भोगैं शर्म अनन्ता।। बहिरातमता हेय जानि तजि, अन्तर आतम हूजै। परमातम को ध्याय निरन्तर, जो नित आनन्द पूजै।।६।।

The liberated great souls are Gods without body, have (perfect) knowledge (as if) as their bodies, have completely washed off the dirt of karmas (from them), are free all blemishes and enjoy infinite bliss. Realizing the state of the souls turned outward as worth renouncing attain the state of souls turned inward. Mediate incessantly over the highest soul (Parmatma), so that you may attain permanent bliss. 6. The study of the soul or jiva may be made from different points of view and interest under varied classifications and descriptions. The classification discussed in the foregoing three verses is based on the ethical good of the soul i.e. movement of the soul towards its complete redemption from the worldly ties. This classification gives us three categories of the jivas underthe three heads: Bahiratma, Antaratma and Paramatma. The first division signifiesthe soul’s movement on the path of liberation, the second, the soul being placed on the right track, and the third, the culmination of movement and attainment of Godhood by the soul. It may be noted that it is faith that gives direction to the soul’s movement. So long as right faith is not restored in the soul it remains under the influence of wrong faith. Hence the Bahiratma jivas are not able to tread the path of liberation on account of their tendencies and activities is its confusion about the identity of the soul which is distinct from its body. This confusion is said to take varied forms, their basic characteristic being non-distinction between the soul and the non-soul. When the soul, with the emergence of rigth faith, qualifies itself to step on the path of liberation, it changes the direction of the movement with the result that its class undergoes a change from Bahiratma to Antaratm. The class of Antaratma jivas is again divided into three groups keeping in view the evolution of the soul. The first division under this category points to souls which have attained right faith but are not practising any of the vows. The second division consists of souls that along with the acquisition of right faith take the course of partial vows of the house holders. This division also includes those homeless saints who are not able to maintain a satisactory status of sainthood on account of some barring factors obstructing the progress of their condut. Then comes the third division of the highly developed souls under this category. It includes the saints with pure thought activities and with no possession. These are the saints absorbed in self-contemplation. Now the soul is able to come the end of the movement which marks the attainment of Godhood by it. The soul first destroys the barring conditions-the destructive type of karmas-which so far stood in the way, distorting the essential qualities of the soul. On the removal of such obstructions the qualities of infinite knowledge, infinite perception, infinite bliss and infinite power dawn in the soul. On the other hand some othe limiting conditions still cling to it and help the continuation of its association with the body. Hence in this stage of Godhood the souls are embodied Gods, waiting and making efforts to put an end to the association of the body as well. Lastly, when the entire dirt of the barring conditions is washed off, the souls become Gods in the true sense of the term. Now they are liberated from the thraldom of everything that is worldly, and are fully qualified to enjoy their pure nature for all time to come. Such souls have really found their home, they are perfectly self-dertemined. As would be evident from the above description of the souls and can also be deducted logically, one must be able to see and conclude for oneself as to the way one has to follow in life. The same has been put in brief by the author. The drieft of the soul in the direction of the world should come to an end, the movement now must be initiated on the right path following which by conquering the obstructions with incessant effort, the souls will attain liberation and Godhood-the be-all and the end-all of life.

Shlok 7
अजीव, पुद्गल, धर्म और अधर्म द्रव्य का लक्षण चेतनता बिन  सो  अजीव  है,  पञ्च  भेद  ताके  हैं। पुद्गल, पञ्च वरन, रस, गंध दु, फरस वसू जाके हैं।। जिय-पुद्गल को चलन सहाई, धर्म-द्रव्य अनरूपी। तिष्ठत होय अधर्म सहाई, जिन विन मूर्ति निरूपी।।७।।

That which is not possesed of consciousness (as its quality) is ajiva or the antithesis of jiva. It is of five kinds. (Under ajiva) matter is that which possesses colour of five kinds, taste of five kinds, smell of two kinds and touch of eight kinds. The substance of Dharma (medium of motion) is that which assists motion of soul and matter. It is immaterial. The substance of Adharma (medimum of rest) assists the state of rest (in respect of souls and matter). Lord Jinendra has described it as immaterial. 7.

Shlok 8
आकाश, काल और आस्रव का स्वरूप व भेद सकल-द्रव्य को वास जास में, सो आकाश पिछानो। नियत वर्तना निशिदिन सो, व्यवहार काल परिमानो।। यों अजीव, अब आस्रव सुनिये, मन-वच-काय त्रियोगा। मिथ्या अविरत अरु कषाय, परमाद सहित उपयोगा।।८।।

Know that to be space or akasa which accommodated all the substances. Comprehend that to be real kala or time which helps continuity or the being (of all the entities), night and day etc. are mode of time from the practical point of view. The non-soul is described like this. Now listen to the principle of influx or Asrava, which is indentical with the vibrations (of the soul-units) through mind, speech and body. The principle of Asrava also implies thought activities consequent upon wrong faith, vowlessness, passions and indolence. 8. After giving a brief but vivid description of the principle of soul the author proceeds to discuss the remaining constituents of the universe as dealt in the works on Jaina Cosmology. Besides jiva or soul five more substances exit in the world. The souls may be supposed to exist on the ground of self consciousness as descartes explained to us on the basis of his well known dictum ‘cogito ergo sum’-I think, therfore I am. The existence of matter is established by its qualities of colour, taste, smell and touch. It is matter alone that possesses qualities which can be perceived with the senses. The next two substances of Dharma (medium of motion) and Adharma (medium of rest) can be recognized by us as the necessary media for motion and rest in the visible world (loka). Space or Akasa is required to provide accommodation to all the entities that exist in the world. In the same way the existence of time is felt as a medium for continuity of the existents. This continuity when punctuated as day, night etc. gives us the experience of practical time or the time we make use of in our life. All the substances except the soul are devoid of consciousness, hence they have been enumerated under the broad head of ajiva or non-soul. Matter also stands as an antithesis of the rest of the substances which are immaterial, none of them being possessed of special qualities of matter like colour, taste, smell and touch. It is important to note that the immaterial substances of Dharma, Adharma, Akasa and Kala all behave in a passive manner, it is only by their presence that they make the varied functions possible. Active casual force is absent in them. This is the way of their functioning. Being immaterial they cannot be perceived with the senses, their existence is deduced from the functions they perform in the universe. All these substance except space are not spread over in the entirety of space. they occupy a part of space. Hence space has been divided into two parts. The one wherein all the substances are found is the cosmos (lokakasa); and the other wherein only space exists is the acosmos (alokakasa). In verse no.8 the author also initiates the treatment of the principle of influx (asrava).

Shlok 9
आस्रव त्याग का उपदेश और बंध, संवर, निर्जरा का लक्षण ये ही आतम के दु:खकारण, तातैं इनको तजिये। जीव प्रदेश बँधे विधिसों सो, बन्धन कबहूँ न सजिये।। शम-दमतैं जो कर्म न आवैं, सो संवर आदरिये। तप-बलतैं विधि-झरन निरजरा, ताहि सदा आचरिये।।९।।

Thease very entities (as enumerated in the previous verses) are the causes of suffering for the soul, and for this reason they should be given up. The union of the soul with karmas is bondage. One should neaver make preparation for bondage. To cheak the inflow of karmas by subsiding passions and controlling the senses is the principle of samvara or check of inflow. It should always be resorted to. To shake off the karmas with the force of penance is the (next) principle of nirjara or shedding off karmas. It is always to be practised. 9.

Shlok 10
मोक्ष का लक्षण और व्यवहार सम्यक्त्व का स्वरूप सकल-कर्मतैं रहित अवस्था, सो शिवथिर सुखकारी। इहविधि जो सरधा तत्त्वन की, सो समकित व्यवहारी।। देव जिनेन्द्र, गुरु परिग्रह बिन, धर्म दयाजुत सारो। येहु मान समकित को कारण, अष्ट-अंग-जुत धारो।।१०।।

The state completely free from the karmas is the Moksa or liberation. It is permanent and blissful. To entertain a faith in the (seven) principles in this way is the right belief from the practical point of view. Also reckon (a belief in) Lord Jinendra, the possessionless preceptors and the compassionate religion (as essence) as the causes of right faith. This right faith is to be attained along with its eight limbs. 10. The foregoing two verses deal with the remaining principles i.e. Asarva or infiux, Bandha or bondage, Samvara or check of Asrava, Nirjara or the shedding off the karmas, and Moksa or the final liberation. Asrava generates a receptibility for karmas in the soul by means of various vicious activities with mind, speech and body leading to vibrations of the soul-units. It is preparatory to the next stage i.e. of bondage wherein the soul and the karma-matter fuse mutually as if to make one complex entity to determine the wanderings of the soul in the world. In order to proceed towards the salavation of the soul the next principle of Samvara is described. It provides a check against the influx of karmas by a course of ethical discipline. Still the stock of karmas alreadyaccumulated and bound with the soul goes on brewing troubles. to get rid of this diffculity the next principle of Nirjara or shedding of karmas is formulated. It aims at freeing soul from the clutches of karmas by adopting a course of penances. Gradually the association of karmas will grow weaker and weaker finally to be exhausted, and the soul then will be laft free. This stage of complete freedom from the karmas is called the Moksha or liberation. This whole drama is enacted between the soul and the karmas principle of Moksa is the culmiination of effort to grant complete freedom and self-determinedness to the souls. A study of the nature of these principles becomes very essential for those who earnestly seek the salvation of their souls. It enables them to know what is to be warded off and what is to be owned and practised to achieve the aim. Faith in these principles constitudes a definitgeion of Right Faith. The factors that lead to the emergence of right faith are the divinity of lord jinendra, the preceptors who do not own any possession, and the religion full of compassion for all living beings. A faith in the trinity of Deva (holy divinity), Guru (preceptors who propagate the holy word), the Sastra- the word that has emanated from the deva – also constitute the definition of right faith from another point of view. The idea of right faith is further elaborated by introducing the concept of its eight limbs – a concept valuable from the view point of putting in effort one would require to attain it.

Shlok 11
सम्यक्त्व के पच्चीस दोष और आठ गुण वसु मद टारि निवारि त्रिशठता, षट् अनायतन त्यागो। शज्रदिक वसु दोष बिना, संवेगादिक चित पागो।। अष्ट अंग अरु दोष पचीसों, तिन संक्षेपहु कहिये। बिन जानेतैं दोष-गुनन को, वैâसे तजिये गहिये।।११।। (In order to attain right faith) one should avoid the eight prides, keep off three follies and cut association with six places or irreligion. (Also) one should engage his mind with thoughts like the fear of the world without the eight blemishes such as doubt etc. Now I (author) shall desribe the eight limbs and twenty five blemishes (of right faith). How can a thing be given up or accepted without knowing its merits and demerits? (Hence its knowledge is necessary). 11 In order that the right faith is attained and maintained varied ways have been preached and prescribed. A resort to them will make us more and more qualified to continue our efforts in search of right faith. If one keeps oneself untouched by the eight prides, three follies, eight places of irreligion, eight blemishes or faults (of right faith) and mediates on the fleeting and fearful nature of the worldly existence, one is sure to be blessed with the valuable jewel of right faith. Right faith having been attained the soul is now placed on the track leading to spiritual good and salvation. Hereafter the author goes to deal with those items whose knowledge will provide him unforseen help in persevering his efforts soulward.

Shlok 12
सम्यक्त्व के आठ अंगों का निरूपण जिन वच में शंका न धार वृष, भव-सुख-वांछा भानै। मुनि-तन मलिन न देख घिनावै, तत्त्व कुतत्त्व पिछानै।। निजगुण अरु पर औगुण ढाँवै, वा जिन-धर्म बढ़ावै। कामादिक कर वृषतैं, चिगते, निज पर को सु दिढ़ावै।।१२।।

Now not to entertain doubt about the Word of Jinendra (is the first limb of right faith). To curb the desire for worldly pleasures (is the second limb). Not to feel disgust at the sight of the unclean bodies of saints (is the third limb). To discriminate between (true) principles and the false principles (is the fourth limb). Not to publ8icise one’s merits and demerits of others and thus to propagate the religion of the soul (is the fifth limb). To re-establish oneself and others when they deviate from (the path of) religion on account desire, passions etc. (is the sixth limb). 12. Out of the eight limbs of right faith the first six are described in this versa in brief with a view to emphasising a practical course to attain right faith. The names of these limbs are as: 1.	Nihsankita (Characterised by absence of doubt) 2.	Nihkansita (Characterised by absence of desire for worldly pleasures). 3.	Nirvicikitsa (Characterised by absence of disgust for unclean bodies of saints). 4.	Amudhdrsti (Characterised by discrimination between true and false principles). 5.	Upaguhana (Characterised by humility not to publicise one’s merits and others’ demerits). 6.	Sthitikarana (Characterised by gfforts to re-establish onself and those who happen to slip away from the path).

Shlok 13
आठ मदों का वर्णन धर्मीसों गौ-बच्छ-प्रीतिसम, कर जिन-धर्म दिपावै। इन गुणतैं विपरीत दोष वसु, तिनकों सतत खिपावै।। पिता भूप वा मातुल नृप जो, होय न तो मद ठानै। मद न रूप को, मद न ज्ञान को, धन बल को मद भानै।।१३।।

To love a man of religion as the cow loves her calf (is the seventh limb). To glorify the religion of Jina (or the religion of self) (is the eighth limb). The opposite of these virtues (limbs) are the eight blemishes, they are to be incessantly destroyed. If one’s father or maternal uncle happens to be a king, one should not entertain pride (on account of them). One should not have pride (of handsome appearance), pride of knowledge, pride of wealth and pride of power. 13.

Shlok 14
छह अनायतन और तीन मूढ़ता तप को मद न मद जु प्रभुता को, करै न सो निज जानै। मद धारै तो यही दोष वसु, समकित को मल ठानै।। कुगुरु-कुदेव-कुवृष-सेवक की, नहिं प्रशंस उचरै है। जिनमुनि जिनश्रुत बिन कुगुरादिक, तिन्हें न नमन करै है।।१४।।

If one does not take pride in (one’s) austerities and (his) lordship, one can know one’s self. If one entertains these prides, one pollutes (his) right faith with eight blemishes. A right believer never praises the false preceptor, the false divinity and the false religion, and also their followers. He never pays (his) salutations to false teachers who are devoid of (a faith in) Lord Jina and this word. 14. The list of the eight limbs of right faith is completed as: 7.	 Vatsalya (Characterised by a feeling of love and affection for the followers of true religion) 8.	Prabhavana (Characterised by activities leading to the glorification of true religion). These eight limbs of right faith are also the virtuous manifestations of the faculty of right faith, hence the antitheses of these must give us the eight blemishes of right faith. The injunction in this context is that one should inculcate the eight virtues and abstain from eight blemishes with all means. Next, the eight ways in which pride manifests in a person are described with full emphasis on their nature which is inimical to the attainment of right faith. Right faith and pride in its various forms cannot go togather, hence one has to be very cautious against these prides. Other enemies of right faith are the false divinity, false preceptor and false religion along with their followers. Being false, that is, antagonistic to right faith, they are reckoned as the six false centres (anayatanas). nOne should avoid all associatian with them, because the purity of right faith gets contaminated by them. Lastly, to resort to and take shelter with false divinity, false word and false preceptor (with ignorance and delusion) under fear, hope or gain constitute the three follies which mislead the aspirant and pollute his right faith. This trio stands against the holy trinity of true God, true Word and true Preceptor. This completes the treatment of the eight limbs or virtues and the twenty five blemishes of right faith.

Shlok 15
अविरत सम्यग्दृष्टि की महत्ता और उदासीनता दोषरहित गुणसहित सुधी जे, सम्यक्दरश सजे हैं। चरितमोहवश लेश न संजम, पै सुरनाथ जजे हैं।। गेही पै गृह में न रचै ज्यों, जलतैं भिन्न कमल है। नगरनारि को प्यार यथा, कादे में हेम अमल है।।१५।।

The wise who charish right faith without blemishes and with virtues are worshipped (honoured) by the Lord of gods, though they do not have even an iota of restraint on account of (the operation of) the conduct-deluding karma. They are (simple) householders, but are not engrossed in the house (activities concerned with the house) in the same manner as the lotus, though in water, remains different from (untouched by) water, as the false (love) of a prostitute (for her customers) and as gold, though thrown in mud, remains free from filth. 15. The presence of right belief in a soul introduces a peculiar change in it, inspite of the fact that it has not been able to attain any position on the ladder of conduct. It lives in the world, and performs domestic functions but is not engrossed in them like a wrong believer who completely ignores the nature of his true self and loses himself for the sake of pleasures of the world. This unattached behaviour initiated in him by the presence of right faith attracts respect and praise even from the Lord of gods.

Shlok 16
सम्यग्दृष्टि की अनुत्पत्ति के स्थान और सम्यक्त्व की महिमा प्रथम नरक बिन षट् भू ज्योतिष, वान भवन षंढ नारी। थावर विकलत्रय पशु में नहिं, उपजत सम्यक् धारी।। तीनलोक तिहुँ काल माहिं नहिं, दर्शन सो सुखकारी। सकल धरम को मूल यही, इस बिन करनी दु:खकारी।।१६।।

A right believer is not reborn, in six earths of the hells (out of seven) leaving the first, as a stellar, as a paripatetic and as a residential god, as a hermaphrodite, as a female, as an immobile organism and as a subhuman organism with two, three or four senses. In the three worlds and three times nothing can be found as bliss-yilding as the right faith. This right faith is the root of entire religion (or religious life), all activities (performed) in its absence brew suffering. 16. The attainment of right faith becomes a proof against the birth of a soul in the conditions as enumeratcd above. It is the force of right faith which saves a soul from falling into these conditiond of life. Right faith, not only places the soul on the right track leading of final emancipation, but also generates a momentum in it to move in the whole world without engrossment in it and with full consciousness of his true nature and the ideal. Right faith is the truest friend of a soul in the world, while wrong faith is the greatest enemy creating insurmountable obstructions on the path of spiritual uplift. Truly speaking, right faith is the very foundation of religious life.

Shlok 17
<font color=#FF1493>सम्यक्त्व के बिना ज्ञान और चारित्र सम्यक् नहीं हैं मोक्षमहल की परथम सीढ़ी, या बिन ज्ञान-चरित्रा। सम्यव्ता न लहै सो दर्शन, धारो भव्य पवित्रा।। ‘दौल’ समझ सुन चेत सयाने, काल वृथा मत खोवै। यह नरभव फिर मिलन कठिन है, जो सम्यक् नहिं होवै।।१७।।

Right faith is the first step of (leading to) the palace of final emancipation. In its absence knowledge and conduct do not earn (the qnality of) rightness. This right faith is to be acquired by the liberable and holy ones. Oh prudent Daulat Ram ! understand, listen and be conscious; do not waste (your) time vainly; it is difficult to get this human life again, if you do not earn right faith. 17. Among three constituents of the path to liberation right faith is the first and most important one, as the other two i.e. knowledge and conduct are not potent to be right in its absence. It is the support of right faith which so transfoms them as they also become right and render full help in traversing the way to liberation. The details and reasons as illucidated in these verses by the author must necessitate the acquirement of right faith now in this very human life without any further loss of time. It is human life alone where such effort, specially for attaining a suitable status of conduct, are possible. The gods of various categories may be more powerful and prosperious than men, but as regards the attainment of heights of conduct they are much inferior to human beings. It is only in the human life that the final emancipation can be achieved. In no other conditions of life, including that of the gods, the necessary potency to work for the final emancipation emerges. Hence human life is highly valuable on the path of liberation. This justifies the injunction, advice and warning gives by the author. Such are the nature, secret and value of right faith recognized and logically established in Jaina philosophy.