Concept of Pancasila in Indian Thaought

Author(s): Kamla Jain
Publisher: P V Research Institute Varanasi

Page 39

The Concept of Pancasila in Indian Thought
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side by side, or they are just the two sides of the same coin.1 However, with regard to the acquisition of right faith and right knowledge and their order, Jaina thinkers are not unanimous. One group of thinkers--the 'yugpadvādins'-uphold that faith and knowledge are acquired simultaneously, the other group thinkers-karmavādins'-believe that acquisition takes place in sequence, and the third school of thinkers-the 'abhedavadins'-point out that actually there is a complete non-difference between the two, i. e. darśana and jñāna. Even with this difference of thought one can at least conclude that removal
2
of wrong ideas or wrong faith immediately impresses upon
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someone the acceptance of right things as they are and this is nothing but right knowledge.
The third constituent 'samyak caritra' or right conduct in the threefold scheme does not pronounce its co-existence with right faith and right knowledge, but its absence means deterrence of all spiritual growth. In other words, liberation is impossible without right conduct. What this actually means is that right conduct cannot exist without right faith and right knowledge. Yet, the last two (i.e. right faith and right knowledge) can have their existence without the first.
Now, căritra is a very comprehensive term and has extensive implications. Its conception is not so abstract as that of right faith. Caritra literally means partial or complete removal of raga and dveṣa (attachment and hatred) which are the non-natural qualities of the soul or atman (vibhāva), and an establishment (partial or complete) in svabhāva (essential qualities) which is grounded in samabhava or the ultimate principle of samatā or equality. On the basis of karma theory of Jainas, caritra3 be defined as a mode of abstention
1. ज्ञानं ग्रहणं
व्यक्तिवत्
may
युगपत् उत्पत्तेः घनपटलविगमे सवितु: प्रतापप्रकाशाभि-Sarvarthasiddhi, 1.1.
2.
Information supplied by Pt. Sukhlalji.
3. Abhidhana Rajendra Koșa, vol. III, pp. 1141-42.