4. The Doctrine of
Path to Liberation :
From the basic
principles of Jaina philosophy, it is evident that the inherent powers of the
soul are crippled by its association with karmic matter and that is why every
person is found in an imperfect state. The Jaina philosophy also asserts that
real and everlasting happiness will be obtained by a person only when the Karmas
are completely removed from the soul and that eventhough man is imperfect at
present, it is quite possible for him to rid himself of the Karmas by his own
personal efforts without any help from an outside agency. The highest happiness
is to escape from the Cycle of Births and Deaths and be a liberated soul, that
is, to obtain Moksha. This word is full of sorrow and trouble and it is quite
necessary to achieve the aim of transcendental bliss by a sure method. When the
goal has been fixed the next question arises regarding the way how to achieve
that objective. To this question Jainism has a definite answer. It emphatically
states that Samyag-darshana, i.e. right belief, Samyag jnana, i.e. right
knowledge, and Sam yag-Charitra, i.e. right conduct, together constitute the
path to liberation. Right belief, right knowledge and right conduct are called
Ratnatraya, or the three jewels, in Jaina philosophy. These three are not
differentpaths but form together a single path. These three must be present
together to constitute the path of liberation. Since all the three are
emphasised equally, and since the Mokshamarga, i.e. the path of liberation, is
impossible without the comprehension of all the three, it is obvious that the
Jaina philosophy is not prepared to admit any one of these three in isolation as
means of salvation. That is why it is emphatically laid down that for attaining
liberation all the three must be simultaneously pursued. It is contended that
just as to effect a cure of a malady, faith in the efficacy of a medicine,
knowledge of its use, and actual taking of it, constitute the three essential
things together, so also to secure emancipation of the soul, faith in the
efficacy of Jainism, its knowledge and its actual observanco, from the three
quite indispensable things together. The path of liberation is at times compared
to a ladder with its two side poles and the central rungs forming the steps. The
side poles are right belief and right knowledge and the rungs or steps are the
gradual stages of right conduct. It is possible to ascend the ladder only when
all the three are sound. The absence of one makes the ascent impossible. Thus a
simultaneous pursuit of right belief, right knowledge and right conduct is
enjoined upon the people. The ethical doctrines of Jainism, both for the
householders and the monks, are based on this path of liberation comprising (I)
right belief, (TI) right knowledge and (III) right conduct.
(I) Right
Belief :
Of the three
jewels, right belief comes first and forms the basis upon which the other two
jewels rest. It is laid down that one must, by all possible means, first attain
right belief or the basic conviction on the fundamentals; because only on its
acquisition, knowledge and conduct become right. Right Belief means true and
firm conviction in the seven tattras, i.e. principles of Jainism as they are and
without any perverse notion. The belief that the Jaina Tirthankaras are the true
Gods, the Jaina Sastras, i.e. the sacred books, the true scripture, and the
Jaina Saints the true Preceptors, is called Right Belief.The possession of Right
Belief or faith by a person is always considered most essential in his efforts
to achieve libera tion. It is specifically asserted that asceticism without
faith is definitely inferior to faith without asceticism and that even a low
caste man possessing right faith can be considered as divine being. In this way
the right belief is given procedence over right knowledge and
right conduct because it acts as a pilot guiding the soul towards Moksha i.e.
liberation.
(II) Right
Knowledge :
On attaining right
belief it is considered desirable to strive after right knowledge. Although
right belief and right knowledge are contemporaneous, there is yet a clear
relation of cause and effect between them, just as there is between a lamp and
its light. Right knowledge is that knowledge which reveals the nature of things
neither insufficiently, nor with exaggeration, nor falsely, but exactly as it is
and that too with certainty. Such knowledge must be free from doubt, perversity
and vague ness. Jainism insists that right knowledge cannot be attained, unless
belief of any kind in its opposite, i.e. in wrong knowledge, is banished.
(III) Right
Conduct :
Right Conduct
includes the rules of discipline which restrain all censurable movements of
speech, body and mind, weaken and destroy all passionate activity and lead to
non-attachment and purity. Right nduct presupposes the presence of right
knowledge which presupposes right belief. Therefore it is enjoined upon the
persons who have secured right belief and right knowledge to observe the rules
of right conduct as the destruction of Karmic matter can be accomplished only
through the right conduct. Right Conduct is of two kinds, viz. SakalaCharitra,
i.e. perfect or unqualified conduct and Vikala-Charitra, i.e. imperfect and
qualified conduct, and of these two kinds the unqualified one is observed by
ascetics who have renounced worldly ties and the qualified by laymen still
entangled in the world.
5. The :Ethical
Doctrines
Along with laying
down the path to liberation, Jainism has lso prescribed the definite rules of
conduct to be followed bothby the householders and the ascetics. All these rules
are direa ted towards the main aim of achieving freedom of the soul from the
Karmic matter, i.e. attaining liberation. The rules of conduct have been so
designed that all persons would be in a position to follow them. Accordingly the
rules of conduct have been divided into two categories, viz.
(I) Sagara-dharma,
i.e. those prescribed for laymen, and
(II) Anagara-dharma,
i.e. those prescribed for ascetics.
It i s obvious
that the rules for the laity are less rigid than those for the saints because
the laymen have not renounced worldly activities for eking out their livelihood.
(I) Rules of
Conduct for Laymen :
The householders
are expected to observe twelve vratas, i.e. consisting of (A) five Anuvratas,
i.e. small vows and (B) seven Shilavratas, i.e. supplementary vows. These vows
formthe central part of the ethical code and by their observance laymen can
maintain constant progress in their spiritual career aimed at the attainment of
final liberation.
(A) Anuvratas :
The five main
vratas, i.e. vows, to be observed by all are : (i) Ahimsa, i.e. abstention from
violence or injury to living beings,
(ii) Satya, i.e.
abstention from false speech,
(iii) Asteya. i.e.
abstention from theft,
(iv) Brahmacharya,
i.e. abstention from sexuality or unchas-tity, and
(v) Aparigraha,
i.e. abstention from greed for worldly possessions.
If these vows are
very strictly observed they are known as Mahavratas, i.e., great vows and
naturally these are meant for the ascetics. Laymen, however, cannot observe the
vows so strictly and therefore they are allowed to practise them so far as their
conditions permit. Therefore, the same vratas, i.e. vows, when partially
observed are termed as Anuvratas, i.e. small vows. For the fixing of these five
vows in the mind, there are five kinds of Bhavanas i.e., attendant meditations,
for each of the vows and every person is expected to think over them again and
again. Further, every person must meditate that the five faults meant to be
avoided in the vows are pain personified and are of dangerous and censurable
character in this world. Moreover, every person must meditate upon the following
four virtues which are based upon the observance of these five vows : (i) Maitri,
i.e. friendship with all living beings,
(ii) Pramoda,
i.e., delight at the sight of beings better qualified or more advanced than
ourselves on the path of liberation,
(iii) Karunya,
i.e., compassion for the afflicted, and
(iv) Madhyastha,
i.e., tolerance or indifference to those who are uncivil or illbehaved.
The observance of
the five anuvratas and refraining from the use of wine, flesh and honey are
regarded as eight Mulagunas, i.e., the basic or primary virtues of a
house-holder. For minimizing injury to living beings, complete abstinence of
wine, flesh and honey is advocated and every householder must necessarily
possess these eight primary or fundamental virtues.
These five vows
form the basis of Jaina ethics. They give a definite outlook on life and create
a particular type of mental attitude. The very essence of Jaina philosophy is
transformed into action in the shape of observance of these five vows. Though
the vows on their face appear to be mere abstentions from injury, falsehood,
theft, sexuality and greed for worldly attachments, their implications are
really extensive and they permeate the entire social life of the followers of
Jainism.
