Jaina religion encompasses a threefold path
of spiritual practice. It includes right faith, right knowledge and right
conduct. The three components are interrelated and interdependent and are
known as �The Three Jewels�, because of their value for salvation.
Right faith is primary. It signifies belief
in the omniscience of the spiritual teachers. It assumes a life of
principled morality on the part of the householder. The scriptures
describe the eight organs of right faith. Yasastilakacampu states that
right faith is the �prime cause of salvation.�
Right knowledge follows from faith. It is
obtained by studying the teachings of the Tirthankaras. Because it is the
basis of right conduct, Jaina philosophy explains it minutely. It ranges
all the way from sense knowledge to reasoning, clairvoyance, direct
awareness of the thought forms of others and infinite knowledge (Kevalajnana).
These represent progressive stages.
Right knowledge includes the nature of
things in this world. In discussing the qualities of material particles,
Jainism finds they are of infinite number and that some of these are
apparently contradictory. Simply stated, the qualities of a thing are not
exhausted by our comprehension of it, and there is more than meets the
eye. Philosophically, this is known as the theory of nonabsolutism (Anekantavada)
and calls for an attitude of openness. Our limitations of knowledge
dictate a style of relativity. The linguistic manner of expressing
various qualities of matter is called Syadvada (the doctrine of qualified
assertion). The style of Syadvada allows no room for assertions. This
Jaina theory of knowledge, incorporating the two principles of
nonabsolutism and relativity, has made an esteemed contribution toward
liberalizing the mind of man. It elevates the mystery of life and
denigrates dogmatism.
The third jewel is right conduct. Jaina
scriptures approach this in progressive succession -conduct for
householders and for monks. For the former, the goal sought is the
development of the individual and society; for the latter, it is
self-realization. All aspirants dedicate themselves to proper conduct
through vows ( Vratas) and subvows. Vows are at the heart of Jaina
morality and are undertaken with a full knowledge of their nature and a
determination to carry them through.
Principally, Jaina ethics specifies Five
Minor Vows (Anuvratas), Three Social Vows (Gunavratas), and Four Spiritual
Vows (Siksavratas) to be carried out by the householder. Being twelve in
number, the texts speak of them as Duvalasaviha Agaradhamma.
The Minor Vows are: nonvioience, truth,
nonstealing, celibacy, and nonpossession. They are called �Minor� (anuvrata)
because the householder observes them in a modified way. In their full
observance by monks, they are called Mahavratas.
Nonviolence is the foundation of Jaina
ethics. Mahavira called it pure, universal, everlasting. It says: `one
should not injure, subjugate, enslave, torture or kill any animal, living
being, organism or sentient being. This is the essence of religion. It
embraces the welfare of all animals, visible and invisible. It is the
basis of all stages of knowledge and the source of all rules of conduct.
The scriptures analyze the spiritual and practical aspects of nonviolence
and discuss the subject negatively and positively.
Four stages of violence are described:
Premeditated Violence
--to attack someone knowingly, Defensive
Vioience�to commit
intentional violence in defense of one�s own
life, Vocational
Violence�to incur violence in the execution
of one�s means of
livelihood, Common Violence�committed in the
performance of
daily activities,
Premeditated violence is prohibited for
all. A householder is permitted to incur violence defensively and
vocationally provided he maintains complete detachment. Common violence
is accepted for all in the business of remaining alive, but even here, one
should be careful in preparing food, cleaning house, etc. This explains
the Jain�s practices of filtering drinking water, vegetarianism, not
eating meals at night, and abstinence from alcohol.
The primacy given to Ahimsa by the Indian
people has nobly contributed to their character, most dramatically by
Mahatma Gandhi. �In the hands of Mahatma Gandhi, Ahimsa�the sword of
self- suffering�became a mighty instrument� that wielded enormous social
and political power with utmost significance for the future of man kind.
Jaina literature is a treasury of many such characters who exemplify the
human potential for living nonviolently in this world.
The second of the five minor vows is Truth.
It is more than abstaining from falsehood; it is seeing the world in its
real form and adapting to that reality. The vow of truth puts a person in
touch with his inner strength and inner capacities. He becomes secure and
fearless. There is then no need to steal�the third vow.
