$JES 302 Jain Philosophy Level 3 Book

Author(s): JAINA Education Committee
Publisher: JAINA Education Committee

Page 54

PATH OF LIBERATION - THREE JEWELS Right knowledge is the true, correct, proper, and relevant knowledge of the reality. To understand reality, one should know the fundamental elements of the universe and their relationships.
From the practical point of view, right knowledge means the proper knowledge of the six universal substances and nine principles or Nine Tattvas. Which defines the relationship between Soul and Karma.
Six Universal Substances are:
Soul, Matter, Medium of Motion, Medium of Rest, Space, and Time
Nine Tattvas are:
Soul, Non-living elements, Asrava, Bandha, Punya, Päp, Samvar, Nirjarä, and Moksha
Right perception is essential in recognizing right knowledge from wrong knowledge (Mithyä Jnän). Both are mental processes. Right knowledge must be free from three main defects: doubt, delusion, and indefiniteness.
Right Conduct (Samyag Charitra) Soul's ultimate destiny is Moksha. Right conduct must ultimately lead to liberation.
The main goal of a human life is to free one from attachment (Räga) 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 purpose, right conduct comprises ethical codes, rules, and discipline which a human being is required to pursue for ultimate freedom.
This resolves into taking the five great vows of an ascetic or twelve limited vows of householder
Non-violence Truth Non-stealing Chastity Non-possession/Non-attachment
Ahinsä Satya Asteya Brahmacharya Aparigraha
Right faith and right knowledge are required for right conduct, and all are interdependent. Jains dedicate themselves to proper conduct through vows and sub vows. 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.
Understanding of Samyag Darshan, Samyag Jnän, and Samyag Charitra itself is not good enough to take us anywhere but we would have to apply them in real practice to their fullest
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JAIN PHILOSOPHY AND PRACTICE I