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RIGHT CONDUCT
After dealing with right faith and right knowledge we shall now discuss right conduct. In Jainism right conduct has been explained from two angles. From the real point of view, right conduct is a state in which soul is completely free from passions and perversities. It is the state of self awareness and self absorption. In this state self enjoys his own very nature and remains undisturbed from the external motivations. It is the state of equanimity of mind which is known in Jainism as Sāmāyika or Samiti. Ācārya Kundakunda in Pravacanasāra (1.7) says, "Conduct is Dharma, Dharma is equanimity and equanimity means that state of self which is free from delusion and mental tension. From the practical point of view right conduct means the adoption of such rules of discipline as prescribed in Āgamas.”
Every conduct or action has two aspects : (i) extrinsic and (ii) intrinsic, which are traditionally called as Dravya and Bhava respectively. In Jainism external rightness of an action is to be decided in relation with the others. In other words, external rightness of an action depends upon its outer social results. If an action results in the wellbeing of others or cultivates social good from the practical or extrinsic viewpoint it is called good or right. But the intrinsic purity or righteousness of an action depends on the intention or motive of the doer. It is the purity of intention or motive, not the external results, that makes an action intrinsically good or bad. Ācārya Kundakunda mentions:
Maradu va jivadu va jivo, ayadacarassa nicchida himsa. Payadassa natthi bandho, himsamettena samidassa.
(Pravacanasara, 3.17) A person behaving carelessly with a passionate mind incurs the sin of causing injury, whether actual injury results or not; but on the other hand there will be no bondage of sin to one who is impassionate and firm in the observance of carefulness (Samiti), even if injury results
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Jainism and its History
