Jain Moral Doctrine

Author(s): Harisatya Bhattacharya
Publisher: Jain Sahitya Vikas Mandal

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JAIN MORAL DOCTRINE
not yet completly is the faith of less developed persons. This form of faith is characterised by the following five marks viz.-(1) Prasama or pacification of passions, (2) Samvega or a spirit for avoidance of the Samsāra or the series of mundane existences, (3) Anukampā or a benevolent attitude towards all living beings, and (4) Āstikya or a belief in the real existence of the principles like the self, the non-self, etc. (5) Nirveda or collection of one's self within itself. It is clear that the Vītarāga Samyaktva is the culmination of the Sarāga.
As regards the causes of Samyaktva, it is said that the right faith is in some, 'natural', i.e., connate, while in others, it is aroused by external circumstances. These external circumstances may be of various sorts. Sometimes, Dravya e.g. an image of the omniscient Lord arouses faith; sometimes events of one's past lives are suddenly remembered which awakens the saving faith. One's presence in a place, Ksetra, where the teachings of a true religion are being imparted, generates right belief in him. The propitiousness of time (Käla) for the evolution of the right faith has been re. cognised. Another important antecedent of right belief is the proper attitude or Bhāva. In all cases of the awakening of Samyaktva, its unconditional antecedent is either the Upašama, i.e. the mitigation of the 'faith-obscuring' and the 'deluding' Karma or their Kśãyopćama, i.e. their mitigation coupled with partial destruction or their Kşaya or complete destruction. And it is to be observed that the weakening of the Karma forces in the above manner is followed by proper subjective attitudes called 'Labdhi's or attainments by the Jainas. These Labdhi's are five in number and are described in the Digamvara Šāstra's as follows:-(1) Kṣāyapaśamalabdhi; due to the weakening of the faith-obscuring and deluding Karma's the believer's senses, mind, etc. become such as to fit him for the acquisition of the right faith. (2) Visuddhi-labdhi; the believer is possessed of a disposition for good actions and against bad acts. (3) Desanā-labdhi; this consists in the believer's attainments of a disposition to know the truth. (4) Prāyogya-labdhi; this is the attainment of competency regarding subjective activity which shortens the period of further persistence of seven of the eight Karmas. (5) Karana-labdhi: this consists in the attainment of final efficiency in the believer's subjective activity which generates the perfect right faith within the shortest period of 48 minutes.
The firm and the pure nature of right faith is indicated by its unflinching and unshaking character. The Jainas describe this by referring to what they call the eight Anga's or aspects of the
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