Basic Principles Of Jainism

Author(s): Narayan Lal Kachhara
Publisher: Narayan Lal Kachhara

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It is necessary to say a word about the precedence given to faith over knowledge. One can argue that knowledge must precede faith as otherwise faith will be blind faith and as right faith can only be based on knowledge. Though faith and knowledge might arise in a soul simultaneously, faith must precede it as it is the originator of desire to pursue knowledge
If we consider the meaning and content of the three-fold path from the point of reality (nischaya-naya), we must admit that the omniscient soul itself is possessed of all the attributes. Such pure and perfect soul is free from karmic bondage and is untouched by any impurity of physical matter. The soul is all blissful and free from all vibratory activities. The pure soul itself is right knowledge. An individual's right faith and right conduct are centered in such soul. Such a soul is also the object of contemplation and self absorption.
The pure soul is omniscient and hence is able to visualize the mysteries of the universe and fundamental truths that guide the course of life. All the scriptures are based on what was expounded by the omniscience Tirthankaras. Unless a living being makes these scriptures the basis of life and conduct, there can be no real happiness. That is why it is said that the three jewels are, from the point of reality, centered in the pure soul itself.
Right Faith (Samyagdarshan)
To start with, it is necessary to discuss the meaning of right faith. Acharya Samantabhadra has defined it to mean belief in the meaning of the tattvas, the Apta or the Arhat, the sacred scriptures and the pious saint, and is free from three kinds of superstitions, eight angas and eight kinds of pride. Umasvami has defined right faith as belief in the true nature of the substances as they are (Tattvartha sraddhanam samyag darsanam). A firm belief in the nine fundamental truths (padarthas) is considered to be the pre-requisite for right knowledge and conduct.
An average mind is clouded by three kind of superstitious beliefs; belief in false gods (devamudhata), false belief in the holiness (lokamudhata), and belief in and respect for dubious ascetics (pakhandi mudhata). The first kind of superstition 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. The second 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. The third belief refers to entertainment of false asectics and respecting them hoping to get some favours from them through magical or mysterious powers exercised for personal gain or show of power. The mind must be freed from such superstitions and doubts so as to clear the ground for rise and development of right faith.
Besides freedom from three kinds of false beliefs the mind has to be free from eight kinds of pride: 1) pride of family (kula-mada), 2) pride of contacts and family connections (jati-mada), 3) pride of one's own strength (bala-mada), 4) pride of body (beauty, etc.) (sharira-mada), 5) pride of knowledge (jnana-mada), 6) pride of wealth (dhana-mada), 7) pride of authority (ajna
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