Basic Principles Of Jainism

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

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knowledge as it perverts both the understanding and attitude. Kundakunada holds the view that self-knowledge is the true knowledge. Expounding the theory from a negative point of view, he says that scripture, word, form, colour, smell, taste, touch, karma or any of the substances is not knowledge. The reason is that all these attributes are the characteristics of matter and hence foreign to the nature of the soul. The soul is the knower, the enlightened and therefore knowledge is not separate from the knower. This knowledge is itself right belief.
What is necessary for and relevant to the point at issue is the vital importance of Right knowledge in the scheme of the path of Liberation. With the attainment of right faith, we should master the system of Jaina philosophy by study of the scriptures and a faithful assimilation of the principles. Every tenet conducive to advancement of the self must be understood correctly and fully, dispelling all doubts and misconceptions. Such knowledge must guide our thoughts and speech. Perfect knowledge is inherent in the soul but is obscured by the Jnanavaraniya Karma. It is only by subsidence or destruction of that karma that right knowledge can be gained partially or fully.
While our senses and the mind can be the media for acquisition of knowledge, the scriptures occupy a significant position in the assimilation of ethical and spiritual knowledge. Their devoted study not only moulds our outlook and character but also effectively shapes our mind to give a direction and meaning to our entire life. The twelve angas and the sutras occupy a special place amongst the scriptures, though there is divergence of opinion about their authenticity between the Svetambaras and the Digambaras. That apart many eminent Acharyas have contributed immense and invaluable literature to enrich the spiritual heritage of Jainism. These scriptures cover the entire gamut of Jaina philosophy couched in a simple style intelligible to the laity.
From the practical point of view, continuous efforts to know the fundamental truths are necessary: If doubts haunt the mind, they ought to be dispelled by better understanding, if perversity is there, its root cause must be removed and if vagueness be there, the thoughts and ideas must be clarified by further study and discussion with the learned saints and preceptors.
In conclusion, we may add that the distinguishing feature of Jaina epistemology (i.e. theory of knowledge) is that in the strictest sense, there is one and only one type of immediate and real knowledge and that is kevala Jnana. It is because of this that such type of knowledge is also referred to as transcendental and extra-sensory perception.
Right Conduct (Samyag charitra)
Right Faith and Right Knowledge, which equip the individual with freedom from delusion and consequently with true knowledge of the fundamental truths clarifying what are worthy of renunciation and realization, require Right Conduct as an integral and crowning constituent of the path of liberation. From the practical point of view, says KundaKunda, right conduct consists in the practice or observance of the austerities while from the real point of view;
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