JAIN DATABASE at sunsite.unc.edu
Jain Study Center of North Carolina
Federation of JAINA
Information/comments to: varia@med.unc.edu
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Path Of Liberation (C10) 01/19/93 LIBERATN.A01
Complied by Pravin K. Shah, Jain Study Center of North Carolina
Path Of Liberation
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The ultimate end, and purpose of all life and activity is to
realize the free and blissful state of our true being. True
philosophy in Jainism should result in removing all bondages
(karmas) in the process of purifying of the soul.
The central theme of Jainism considers religion as a science of
ethical practice. It conceives the human body as a chariot on
which the soul rides towards liberation. The conduct of the
present life should be aimed to attain total freedom from which
there is no return to the birth and death cycle. Every soul can
attain godhood, i.e., supreme spiritual individuality by realizing
its intrinsic purity and perfection.
An individual, in his conduct can be guided by the examples of
five benevolent personalities (panch parameshthi). They are:
supreme human beings (arihantas)
pure or perfect souls (siddhas)
master teachers (acharyas)
scholarly monks (upadhyayas)
ascetics (sadhus)
Arihantas are human beings who have attained keval-jnana, and
realized perfect vision, knowledge, power, and bliss. They have
preached the religion principles, philosophy of life, and the
path of liberation. At the end of their human life they will be
totally liberated and will become siddhas.
Siddhas are souls that are completely free from karmic bondage and
have attained liberation.
Both arihantas and siddhas are the Gods of Jain religions.
At present in the absence of arihantas, ascetics provide the
spiritual guidance.
The first step in the process of self-realization is to discard
superstitious beliefs and to adopt a rational attitude in life.
Jainism lays down a definitive course of practical moral
discipline, contemplation of the highest truth, and reorientation
of life in light of these for attaining ultimate reality or truth.
The principle features of Jainism are:
religious tolerance
ethical purity
harmony between self and one's environment
spiritual contentment
Along with other Indian systems, it prescribes a path to liberation
(Moksha), which consists of the three jewels (trinity or
ratna-traya) of Jainism:
right perception (samyak darsana)
right knowledge (samyak jnana)
right conduct (samyak charitrya)
Right perception creates an awareness of reality or truth, right
knowledge impels the person to proper action, and proper conduct
leads him to the attainment of the total freedom. They must
coexist in a person if one is to make any progress on the path of
liberation.
Right Perception (Samyak Darsana):
-----------------------------------
Right perception consists in seeing the true nature of every
substances of the universe. Jainism advocates that one should
first try to know, comprehend, and understand the nature of
reality, one's own self, religious goal, and the path. One should
analyze it, examine it, test it, and verify it, and then, if
satisfied, be convinced of its truth and efficacy.
From the practical point of view, perception in the nature of the
reality means to have a total faith in the preachings of
tirthankars, and their scriptures known as agams.
Right Knowledge (Samyak Jnana):
-------------------------------
Right perception or faith makes us realize the reality of life, and
the seriousness of our purpose in life.
Right knowledge is the true, correct, proper, and relevant
knowledge of the reality, the tattvas.
Mainly one has to know the following:
Six Universal Entities (Substances)
soul, matter, motion, rest, space, and time.
Nine Tattvas (Principles)
Jiva, Ajiva, Asrava, Bandh, Punya, Papa, Samvara, Nirjara,
and Moksha.
Philosophically, this is known as the theory of non-absolutism
(Anekantvada) and calls for an attitude of openness. Our
limitations of knowledge dictate a style of relativity. The style
of Syadvada allows no room for assertions. This Jain theory of
knowledge, incorporating the two principles of non-absolutism and
relativity, has made an esteemed contribution toward liberalizing
the mind of human being.
Right knowledge makes us examine in detail the matter brought into
the mind by right conviction. Both are mental processes.
Right knowledge must be free from three main defects: doubt,
delusion, and indefiniteness.
Right Conduct (Samyak Charitrya):
---------------------------------
Proper, correct, appropriate, and truly natural conduct of the
living being (soul) is known as right conduct.
The main purpose for a human being is to free himself from
attachment (raga) and aversion (dvesha). That is to be free from
all impure activities of thought, word, and deed. This will attain
the state of perfect equanimity.
For practical purposes, right conduct comprises ethical codes,
rules, and disciplines which an aspirant is required to pursue for
the ultimate freedom.
This resolves into taking the five vows of an ascetic or
house-holder.
Ahimsa - Non-violence
Satya - Truth
Achaurya - Non-stealing
Brahmacharya - Chastity
Aparigraha - Non-possession/Non-attachment
Right faith and right knowledge are required for right conduct, and
all are interdependent.
All aspirants dedicate themselves to proper conduct through vows
and subvows. Vows are at the heart of Jain morality and are
undertaken with a full knowledge of their nature and a
determination to carry them through.
The trinity are necessary for a successful life. This
threefold discipline helps us realize our own intrinsic purity.
The three jewels must be cultivated collectively to ensure
liberation. Individually, they are incomplete and insufficient
because they are mutually dependent. In isolation, perception,
knowledge or conduct causes conflicts or tensions and vitiates the
environment. Collectively, the three jewels produce harmony,
contentment, and blissfulness with the progressive march of the
soul to higher planes.
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