Basic Principles Of Jainism

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

Page 58

mada), and 8) pride of penance (tapah-mada). All or any one or more of these kinds of pride are likely to disturb the equilibrium of mind, and create likes or dislikes for men and matters. In such a case, the mind cannot be unbiased. The understanding is likely to be erroneous, if not perverted. An inflated notion of oneself on any of these grounds is likely to cloud the vision. It is therefore necessary that before right belief could dawn, there should be an effacement of these factors of pride.
Right faith is characterized by eight angas (aspects) which determine its excellence; they are (i) One should be free from doubt about the truth or validity of the tenets (Nihsankita) (ii) one should have no love or liking for worldly enjoyment as everything is evanescent (Nikamsita) (iii) Nirvichikitsa-anga consists in declining to have an attitude of scorn towards the body even though it is diseased and is full of impurities, as it can help in the cultivation of the three jewels (iv) amudhadristi is freedom from perversity and superstition. One should not pursue wrong and heretical faiths (v) upaguhana requires one to maintain spiritual excellence and protect the prestige of the path when it is faced with the risk of being belittled on account of the follies and shortcomings of others. One should praise the pious but not deride those who may be faltering in their pursuit of religion vi) sthitikarana-anga is 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 is showing affection towards co-religionists and, respect and devotion towards the spiritually advanced by receiving them with courtesy and looking after their comforts, and viii) prabhavana consists in weaning people from wrong practices and beliefs by establishing to them the importance of the true religion by arranging religious functions and charities, one should endeavour to demonstrate the greatness of the Jaina tenets and scriptures.
Since our capacity for comprehension is limited, we have to accept many things in life on trust. Even in ordinary life, we find persons with different attainments in various subjects. Religion and spiritualism have to be pursued with effort and assiduity and there can be no advancement in our studies unless we start with a few beliefs in matters like the omniscient's and their attributes as laid down in the scriptures. This does not mean that a relevant inquiry is prohibited. It is common experience that things which are beyond comprehension go on clearing themselves up as we progress in our studies and processes of thought. Doors of knowledge do not open to all of us and all of a sudden. Study with devotion clears all clouds and new vistas of light dawn on a dedicated student. Sometimes, doubts are dispelled by our teachers and the enlightened; it is thus that new light illumines the dark corners of our minds making visible what was invisible earlier.
A belief motivated by reward cannot be a right belief. A true believer will not expect to be born in a royal family or to attain of power and wealth. All such matters are the fruits of Karmas of the individual concerned and the prevailing circumstances. One should not also feel disgusted with the natural conditions of life like hunger, poverty, disease, dirt, etc., but should
58