Jaina Path of Ahimsa

Author(s): Vilas Sangve
Publisher: Bhagwan Mahavir Research Centre

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The Jaina Path Of Ahiṁsā
mostly emphasizes the Bhakti aspect, the sect of Advita Vedantins the jñāna aspect and the sect of Purva Mimamasakša the Karma aspect. But according to Jainism no such one-sided emphasis can be accepted as the correct path.
In this respect Jainism has clearly laid down that with a view to attaining liberation all the three must be simultaneously pursued. It is strongly contended that to effect a cure of a malady, faith in the efficacy of a medicine, knowledge of its use, and actual taking of it; these three together are essential, so also to get emancipation, fath in the eefficacy of Jainism, its knowledge and actual practising of it : these three are quite indispensable. This Jaina path to liberation is compared to a ladder with its two side poles and the central rungs forming the steps. The side poles are right belief and right knowledge and the rungs or steps are the gradual stages of right conduct. It is possible to ascend the ladder only when all the three are sound. The absence of one makes the ascent impossible.
Thus, a simultaneous pursuit of right belief, right knowledge and right-conduct is emphatically enjoined by Jainism upon the people. Obviously on this path, Jainism has based its distinctive ethical code for its followers - both householders and monks.
I Right Belief :
Of the three jewels, right belief comes first and forms the basis upon which the other two rest. One must, by all possible means, first attain right belief or the basic conviction on the fundamentals, because only on its acquision, knowledge and conduct become right.
Right belief means true and firm conviction in the seven principles or tattvas of Jainism as they are and without any perverse notions. The belief that the Jaina Tirthankaras are the true Gods, the Jaina Sastras the true scriptures, and the Jaina saints the true Preceptors, is called right belief. It is laid down that such right faith should have eight Angas, i.e., requirements or pillars to strengthen or to support the belief, that it must be free from three types of Mūdhas i. e., superstitious ignorance and eight kinds of Madas, i. e., pride or arrogance.
The Jaina works describe at length the glory of right faith and enumerate the benefits which can be accrued by a person possessing right faith. They go to the extent of describing that asceticism without faith is definitely inferior to faith without asceticism and that even a low-caste man possessing right faith can be considered as a divine
-Jain Education International