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ਵੀ ਹੋ ਸ
JAINA CONVENTION 2017
NOW
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In other words, for such a person clear perception comes to be established as right or proper knowledge (samyak gyana). The person equipped with this new knowledge now finds him or herself encountering other considerations and questions, questions of a self-searching nature like: "Why did I previously have that wrong belief, and from where did that wrong belief originate?" Through a process once again of applying right perception leading to right and proper knowledge, a process that launches the individual more and more on the spiritual search, he or she comes increasingly to peel off the many layers of ignorance surrounding the soul. Wanting to acquire money or property thus comes to be both perceived and known as being bound up with possessiveness and ego, for example, as well as with attachment and desire, causes of suffering and misery rather than genuine sources of joy or happiness. At the same time, ignorance about blissfulness being located outside in the external stuff of the world gives way to right perception and right knowledge that its true centre is within, emanating from the very soul itself. One's intentions become clear and there is transparency about the real nature of the spiritual quest, as well as inner stability and peacefulness prevailing, with external events diminishing in their ability to cause inner disturbance. What is and what is not important, as well as what is and what is not relevant, and so on and so forth, all come to be seen and known without confusion or doubt.
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However, all of this requires effort, and it is here where the role of right or proper conduct (samyak charitra) comes into play. In essence, true conduct supportive of samyak darshan and samyak gyana means that one has to stay within one's self. This is one's true refuge, and right conduct makes this possible. It requires one to engage in sadhana so as to go within, rather than searching without. Mahavira, of course, rejected all forms of ritual practice that led to dependency on others, as was common in the Hindu tradition dominant in the land of his birth, with adherents of this religion being largely reliant, not only on external sources of power and authority (gods and goddesses), but also dependent on the privileged priestly caste of Brahmans. Sadhana that one could do by, and for, one's self he made preeminent, particularly the practices of meditation, introspection and tapa.
To take the case of meditation, for example, this became a primary vehicle for the performance of spiritual work. As meditation enables one to stay with one's self and embark upon a journey of self-enquiry ultimately without need (or interference) of mind, it is supremely helpful as support for achieving right perception and right knowledge. Intellectual activity as a function of mind and the kind of logic it generates are not ignored in the system Mahavira advocated; but because the mind is of limited utility (it can never engage in a pure perception of what is, nor can it know what that means, since its nature is always judgemental), Mahavira for this reason considered meditation to be especially valuable. Indeed, since meditation does not involve
