Basic Principles Of Jainism

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

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strengthen one's belief in the divinity of the soul. Practice of ten virtues (see chapter 12) without giving room to the play of passions is the way of developing samyaktva.
From what has been discussed above, it should be clear that samyaktva is characterized by love of religion (Samvega), indifference to worldly pleasures (nirveda) and an attitude of selfcriticism for all conscious and careless transgressions of ethical rules of conduct. A person with samyaktva should confess and repent before his spiritual preceptor for his faults (garha) and consciously exert to subdue his passions (upasama). There should be devotion towards the five supreme saints (panch-paramesthi) and affection for the virtuous (vatsalya). To crown all, compassion towards all living creatures (anukampa) should be the devout creed. Samyagdarshana is thus grounded in spiritualism. It is proper insight into the nature of things which is necessary for the knowledge of truth. The man who acquires this true insight is characterized by an attitude of mind determined to know the precise truth at all costs. We can scarce forbear mentioning that Jainism is not merely ethics and metaphysics but spiritualism too which is evidently manifest from the persistent emphasis laid by all the Jaina philosophers, without any exception, on the veritable achievement of samyagdarshana before any achara subscribing to the attainment of emancipation is practiced. Samantabhadra has stated that even the Ganadharas would regard a person possessed of samyaktva as a god, though he might have been born in a low family. There can be no rise, stability, growth and fulfillment of knowledge and character, unless they are founded on Right Faith.
Right Knowledge (Samyag jnana)
Right Faith makes us perceive, though not in full detail, the principles of life and matter, devote our thoughts and worship towards the conquerors and bestow our diligence in the study of scriptures. With belief in the tenets of religion, the ground for pursuit of knowledge would have been prepared. What is more, there would be the necessary purity of thought and a reverential but logical attitude of approach. Mithyatva is the bane of right knowledge.
Samantabhadra has defined knowledge as comprehension of the full and real nature of an object as it is, without any doubt, perversity or exaggeration. Comprehension which is partial, excessive, perverted or doubtful is wrong knowledge. Nemichandra Siddhanta Chakravarti holds the view that perfect knowledge is full comprehension of the real nature of soul and matter free from doubt (Samsaya), perversity (vimoha) and indefiniteness (vibharama). Jaina philosophers have laid down that there are four means (pramanas) of acquiring right knowledge: they are: i) direct perception (pratyaksa), inference (anumana), analogy (upamana) and sacred precepts (agama).
From the real point of views, knowledge is the inherent attribute of the soul. It is the knower as well as the fountain-head of knowledge. That knowledge is perfect; but, it is only due to the veils of karmas that its immensity and brilliance are not realizable. Knowledge is perfect when it does not suffer from the mithyatva or wrong belief. Mithyatva is the enemy of right
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