________________
ETHICAL DOCTRINES IN JAINISM
its importance for the authenticity of knowledge and conduct. In other words, we have seen how any discipline contributing to the highest spiritual welfare, which is the crowning phase of life, presupposes spiritual conversion, which is itself an evidence for regarding Jaina ethics as spiritual. Thus, in the absence of Samyagdarśana all intellectual knowledge and ethical conduct will deprive the aspirant of superb attainments, of which he is potentially capable.
RIGHT CONDUCT AS AN INTERNAL NECESSITY OF THE SPIRITUALLY CONVERTED: We now proceed to deal with the nature of right conduct which transforms the potential excellences of the self into actuality. With the light of right knowledge which enables the aspirant to look into his infirmities, the pursuit of right conduct sweeps away the elements which thwart the manifestation of uninterrupted happiness and infinite knowledge. Right knowledge illumines the path, and right conduct leads to the goal. In addition to right belief and right knowledge emancipation presupposes right conduct as well. Really speaking, right conduct emanates from the internal necessity which the right believer has developed in him. Thereby, he then expunges the disharmony existent between his present and future conditions, and between his potential conviction and actual living. Thus, the right believer is ardently desirous of manifesting the natural modification of the soul by pursuing the right course of discipline.
VīTARAGA CARITRA AND SARĀGA CĂRITRA; INAUSPICIOUS ACTIVITIES ARE IN. NO WAY THE PART OF CONDUCT: So important is the pursuit of right conduct for realising the transcendental nature of self that Kundakunda calls it Dharma. Such conduct as will conduce to the emergence of a state of self which is devoid of infatuation (moha) and perturbation (kşobha) by virtue of the subversion of all kinds of passions in their most comprehensive extent is called Vītarāga Căritra. This should be distinguished from Sarāga Cāritra which results in auspicious activities by virtue of auspicious psychical states, and this amounts to a fall from the pinnacle of truth and normality. In consequence, as the former results in liberation, it is to be pursued; and as the latter brings about auspicious bondage, it is to be forsaken in the interest of arriving at the summit of spiritual perfection. In spite of this bondage the virtuous deeds may, in some measure, be considered to be the part of conduct,
1 Prava. I. 7.
2 Prava. II, 6 and Comm. Amfta,
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
