Jainworld
Jain World
Sub-Categories of Passions - ASPECTS OF JAINA RELIGION

Front Page

Fore Word

Preface
CONTENTS
Illustrations
ANTIQUITY OF JAINISM
FUNDAMENTALS OF JAINISM
DOCTRINES OF JAINISM
  SALVATION - PATH OF JAINISM
  ETHICS OF JAINISM
  DISTINCTIVENESS OF JAINA ETHICS
  DIVISIONS IN JAINISM
  STATUS OF JAINISM IN INDIA
  CONTRIBUTION OF JAINISM TO INDIAN CULTURE
  JAINISM AND OTHER RELIGIONS
  SIGNIFICANCE OF JAINISM
  GLOSSARY OF JAINA TERMS

SALVATION - PATH OF JAINISM



1. THREE-FOLD PATH OF SALVATION

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, therefore, asserts that real and everlasting happiness will be obtained by a person only when the karmas are completely removed from the soul. Further, Jainism firmly believes that even though man is imperfect at present, it is quite possible for him to rid himself of the karmas associated with his soul by his own personal efforts without any help from an outside agency. Moreover, it is quite clear that according to Jaina philosophy the highest happiness consists in securing final emancipation from the cycle of births and deaths and in attaining the state of liberated soul, that is, obtaining Moksa or salvation. Furthermore, the Jaina philosophy reiterates that as this world is full of sorrow and trouble, it is quite necessary to achieve the aim of transcendental bliss by a sure method.

When the goal has been ascertained the next question arises regarding the way how to achieve that objective. To this question the Jaina religion has a definite answer. In this connection, the Tattvarth-adhigama-sutra, the most sacred text of Jainism, emphatically states in its first aphoristic rule, Samyag-darsana jnana-charitrani moksa margah ( that is, samyag�darsana (right belief), samyag j`nana (right knowledge) and samyak�charitra (right conduct) together constitute the path to salvation. Further, these three basic ingredients, namely, right belief, right knowledge and right conduct, are called ratna-traya or the three jewels in Jaina works.

It is pertinent to note that these three are not severally considered as different paths but are thought to form together a single path. That s why it is firmly maintained that these three must be present together to constitute the path to salvation. Since all the three are emphasised equally, since moksamarga, i.e., way to salvation, is impossible without the unity of all the three, it is obvious that Jainism is not prepared to admit any one of these three in isolation as means of salvation.

In view of this firm conviction in Jainism, the Jaina works always strongly emphasise that the three must be simultaneously pursued. This conviction is brought home by some effective illustrations. For example, it is contented that to effect a cure of a malady, faith in the efficacy of a medicine, knowledge of its use, and actual taking of it; these three together are essential; so also, to get emancipation, faith in the efficacy of Jainism, its knowledge and actual practising of it, these three are quite indispensable. Similarly, the Moksamarga, i.e.. the path to salvation, is compared in Jaina works to a ladder with its two side poles and the central rungs forming the steps. The side poles of the ladder are right belief and right knowledge and the rungs or steps of the ladder are the gradual stages of right conduct. It is obvious that it is possible to ascend the ladder only when all the three i.e., the side poles and the rungs, 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 as the only proper path to salvation in the Jaina scriptures. Further, the ethical code prescribed by Jainism for both the house-holders and the ascetics is based on this three-fold path of liberation. Hence it is quite necessary to see the main characteristics of these �Three Jewels� which constitute that path.


2. RIGHT BELIEF

(1) Meaning of Right Belief

It is clear that out of the three jewels� mentioned above, right belief comes first and that it forms the basis upon which the other two jewels, viz., right knowledge and right conduct, rest. Hence it has been laid down that one must, by all possible means, first attain right belief, i.e., the basic conviction in the fundamentals of Jainism, because it has been asserted that only on the acquisition of right belief, the knowledge and conduct become right.

The term Right Belief has been defined by acharya Umasvami in his authoritative Jaina sacred text entitled Tattvarthadhigama-sutra as follows:

�Tattvarthasraddhanam samyag-darsanam�

(�֢��֣���֤����֭�� �ִ�֐����ԭִ�� )(Chapter I, sutra 2)

that is, right belief is the faith in the true nature of the substances as they are. In other words, right belief means true and firm conviction in the seven principles or tattvas of Jainism as they are, without any perverse notions.

Further, it is maintained that right belief consists in believing that

(i) the Jaina Arhats including the Tirthankaras are the true Gods,

(ii) the Jaina sastras are the true scriptures, and

(iii) the Jaina Gurus are the true Preceptors.


Moreover, it is also asserted that such right belief

(a) should have eight angas, i.e., essential requisites,

(a) should be free from three kinds of mudhatas, i.e. superstitious beliefs, and

(c) should be free from eight kinds of mada, i.e., pride or arrogance.


(2) Requisites of Right Belief

The Jaina scriptures state that the right belief should be charac�terised by eight angas, i.e. essential requisites or components or limbs, and that these angas determine the excellence of right belief. These eight artgas which support the right belief are :

(i) Nihsartkita-anga, that is, one should be free from doubt about the truth or validity of the tenets of Jainism.

(ii) Nihkanksita-anga, that is, one should have no love or liking or desire for worldly enjoyment as everything is evanescent.

(iii) Nirvichikitsita-anga, that is, one should decline to have an attitude of scorn towards the body even though it is full of impurities and should have regard for the body as it can be purified by the three jewels of right faith, right knowledge and right conduct.

(iv) Amudhadrsti-ariga, that is, one should have no inclination for the wrong path or one should be free from perversity and superstition.

(v) Upaguhana-aitga, that is, one should maintain spiritual exce�llence and protect the prestige of that faith when it is faced with the risk of being belittled on account of the follies and shortcomings of others. In other words, one should praise the pious but should not deride those who may be faltering in their pursuit of religion.

(vi) Sthitikarana-aitga, that is, one should sustain souls in right convictions. One should have the quality of rehabilitating others in the path of right faith or conduct by preaching them or reminding them of the religious truths whenever they are found to be going astray.

(vii) Vatsalya-anga, that is, one should have loving regard for pious persons. One should show affection towards co-religionists and respect and devetion towards the spiritually advanced by receiving them with courtesy and looking after their comforts.

(viii) Prabhavana-anga that is, one should endeavour to demons�trate and propagate the greatness of the Jaina tenets and scriptures. One should try to wean people from wrong prac�tices and beliefs by establishing to them the importance of the true religion by arranging religious functions and charities.


(3) Avoidance of Superstitious Beliefs

It is also laid down in Jaina scriptures that right belief should be free from the following three kinds of mudhatas, i.e., superstitious beliefs :

(i) Loka-Mudhata is the false belief in holiness. It relates to taking baths in certain rivers, jumping down the peaks of mountains and entry into fires under the supposition of acquiring merit for themselves or for their kith and kin.

(ii) Deva-mudhata is the belief in false gods. It accepts the efficacy of village gods and goddesses who are endowed with ordinary human qualities and attempts to propitiate them. This super�stition consists in believing in gods and goddesses who are credited with passionate and destructive powers, willing to oblige the devotees by grant of favours they pray for.

(iii) Pdkhandi-mudhata is the belief in and respect for dubious ascetics. It shows regard for false ascetics and considers their teaching as gospel of truth. It refers to entertainment of false ascetics and respecting them with a hope to get some favours from them through magical or mysterious powers exercised for personal gain or show of power.

Thus the mind must be freed from such superstitious beliefs and any doubts so that the ground can be made clear for the rise and development of right belief.


(4) Freedom from Pride

Besides the avoidance of these three kinds of superstitious beliefs, the mind must be made free from the eight kinds of mada or pride : j`nana (learning), puja (worship), kula (family), jati (caste, or contacts and family connections), bala (power or one�s own strength), riddhi (wealth or affluence or accomplishments), tapas (penance or religious austerities and vapus (body or person or beautiful form or appearance).

It is obvious that all or any one or more of these kinds of pride are likely to disturb the equlibrium of mind, and create likes or dislikes for men and matters. In such a case understanding is likely to be erroneous, if not perverted. Naturally an inflated notion of oneself on any one of these grounds is likely to cloud the vision. Hence it is necessary that for the blissful drawn of right belief there should be an effacement of these types of pride.