Basic Principles Of Jainism

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

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it consists in the observance of penance by being absorbed in the contemplation of the true nature of the self. Nemichandra has expanded the idea when he says that right conduct consists, from the realistic point of view, in checking the external activities of the body, and the speech as also the internal activities of the mind so that all hindrances and veils in the realization of the true nature of the soul are removed. Right Conduct destroys the causes of transmigration. Both the auspicious and inauspicious karmas, which are foreign to the true nature of the pure soul and are the causes of worldly existences, are destroyed by practice of meditation with concentration. Success in meditation depends upon complete detachment from pleasant and unpleasant objects and thoughts which distract the mind.
From the real point of view, only that person who has renounced the world, who possesses concentration of mind and who knows and divines the true nature of his soul can exhibit Right Conduct. The conduct must be consistent with the attributes of the soul and free from all infirmities and perversions which are foreign to the nature of the soul. The three jewels only in combination constitute the path of liberation and he who acts knows and realizes himself through himself becomes convinced as to conduct, knowledge and faith.
Right Conduct will elevate the soul while subduing the activities of the senses and the mind. It results from purity of thought and self-discipline. Since sins of the body are more harmful than the sins of the mind, the Jaina thinkers have attached very great importance to conducts because it affects not only the doer but also others. Conduct is the external manifestation of the will in the form of an act, speech or writing. Since it affects the self and others it ought to be marked by righteousness, compassion, kindness and freedom from anger, hatred, pride or disgust.
So, the Jaina ethics covers the entire field of human activity, personal as well as social behaviour. Ahimsa or non-violence and love towards all forms the basis of right conduct. It illuminates the self and endows the individuals with spiritual strength (see chapter 13).
It is a matter of common experience and knowledge that there are differences in the level of mental equipment of individuals. That is why Right Conduct or samyak - charitra has been conceived of as of two categories: sakala (complete) and vikala (partial). The former involves practice of all the rules of conduct with rigour and higher degree of spiritual sensitivity while the latter involves practice of the same with as much increasing degree of diligence and purity as might be possible. Sakala-charitra is therefore meant for an ascetic; it is muni-dharma. Vikalacharitra is for house holder.
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