Triple gems of Jainism

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Jain Dharma emphasises that the right faith or view (Samyak Darsana), right knowledge (Samyak Jnana) and right conduct (Samyak Caritra) together constitute the path of liberation. These three are known as the triple gems of Jainism (Ratnatraya) in the Jain scriptures. These three are essential for soul to move up spiritually[1].

[edit] Right View, Knowledge and Conduct

  • Right View - It should be noted that many disciplines of knowledge are developed based on certain fundamental givens, or axioms. For example, Euclidean geometry is an axiomatic system, in which all theorems ("true statements given the axioms") are derived from a finite number of axioms. Special theory of relativity base itself on one of the fundamental principles called "The Principle of Invariant Light Speed". It takes it as given that light in vacuum propagates with the constant speed in terms of any system of inertial coordinates, regardless of the state of motion of the light source. Like these structured disciplines of study, Jainism bases itself on the concepts of Jiva (living souls), Ajiva (non-living objects) and the bondage that arises between them due to their interaction (karmic flow) as starting point for the development of its knowledge and practice.
  • This is in a way very similar to the popular and modern practice within large commercial organisations to use their vision and mission statement, so as to guide in formulating their procedures, processes and practice.
  • Jain scholar Umasvati defines samayak darsana (right vision) as "Tattvarthasraddhanam Samyak-darsanam"[1], which means determination to find out the meaning of the essence of reality is the right vision.
  • The framework of Right view in Jainism, consists of nine principles on Jiva (living beings), Ajiva (non-living objects), Papa (bad karma), Punya (good karma), Asrava (in-flux of karma), Bandha (bonding and constraining soul), Samvara(stoppage of in-flux of karma), Nirjara (eradication of karma) and Moksa (liberation or salvation)[1]. These nine fundamental principles, provide the metaphysical structure of Jain Philosophy[2].
  • One soul may experience right vision as a natural process while another soul acquires it through some external agency. This is just like one man learning the art of public speaking with the help of a teacher or by observing others while another man may naturally have the ability. Jainism declares the hallmark of a person who has the right vision are, spiritual calmness (Prasanna), desire for liberation from the endless birth-life-death cycles (Samvega),without any attachment or aversion to anything (Nirveda), kindness (Anukampa), and belief in these fundamental principles (Astikya).
  • Right Knowledge reveals the true nature of reality. Most of our knowledge is sensory based (mati) and based on recorded knowledge developed by our ancestors in the form of books, articles, papers and other medium (sruta). Jain philosophers also include the knowledge acquired directly without any medium. This is achieved by removing the karmic veil on the soul.
  • A person who sees the objects illuminated by coloured light may not be able to judge the true colour of the objects. However, the same person viewing these objects illuminated by sun light will see their true nature of its colours, without difficulty. Similary proper knowledge is essential to provide the right guidance to the soul in its journey towards spiritual uplifting.
  • Right view and Right knowldege are inter-dependent. A good analogy is a case of two men, one blind and another lame caught in a bush fire, and wanting to get to a safer place. If both co-operated, the blind can carry the lame man and the lame can direct on the path to take, thereby both safely getting out of the bush fire. Want of proper faith amounts to blindness and want of proper knowledge amounts to lameness. The two complement and support each other in refining the model and understand the reality better. There is a fair degree of inter-play between the two and they are not only inter-twined but also linked with the third jewel, namely the conduct, where the knowledge is applied and experienced. Another good example to illustrate this point can be found in the fairly recent scientific history in the development of our knowledge base about light. For a long time, scientists modelled light as electromagnetic waves until photoelectricity was discovered requiring them to re-model it as both wave and a particle. The point to make here is that our perceptions including using mind is so limited in nature to understand and comprehend the complexities of reality. This means, the interaction between the three gems is very important to get to the real essence of nature. It should be also noted in this context that Jain philosophers have included the concept of multiple view points in their philosophy, so as not to get attached to any one particular view point or model.
  • Right conduct is the application of the knowledge developed, so as to exercise control over our inner desires and reach a stage where there is no attachment or aversion.
  • And it follows, that there can be no right conduct without the right knowledge. Jainism has well developed processes for applying the knolwedge in the right manner. It prescribes vows(vrats) in the areas of Non-violence, Truthfulness, Non-stealing, Control of senses, and Non-possessiveness.
  • The interesting aspect is that on this path there is a place for every one from the beginner to the most advanced seeker-the saints. Further, it encompasses all aspects of human life namely social, personal, economic and spiritual leading to integrated development of the individual.
  • This Jain path is open to all irrespective of caste, creed or class, for Jains and non-Jains alike. It has been rightly remarked by the missionary author Mrs. Sinclair Stevenson that "even Europeans and Americans, although they may never have heard of Jainism, if they follow though unconsciously, the rules and conduct, of necessity, destroy their Karma and so are sped to Moksha like an arrow from the bow."
  • Without the right conduct, there is no annihilation of Karmas.
  • And without annihilation of karmas there is no liberation.
  • Just like the light from millions of lamps is of no avail to a blind person, studying scriptures alone is of no use to a person who does not apply them.
  • Jainism divided the vows into Major or Absolute Vows (Maha Vrats) and Minor Vows or Relative Vows (Anu Vrats).
  • Maha Vrat - Strict discipline for monks and nuns to follow principles of Non-Violence, Truthfulness, Non-stealing, Celebacy, and Non-possessiveness.
  • Anu Vrat - Relative discipline for common men and women to adhere Non-Violence, Truthfulness, Non-stealing, Celebacy, and Non-possessiveness. Additionally, seven more supportive vows are added to assist the general people pursuing community and family life.

[edit] Jain stages of spiritual developments (Gunasthanas)

Jainism acknowledges that the soul advances to its liberated stage in various steps. The Jain literature describes these states in detail. The following provides a concise summary and provides how the triple gems of Jainims interact at various stages and provide the vehicle for advancement.

Awakening - Developing right view
1.Lowest stage with ignorance, delusion, and negative attitude towards reality.
2.Indifference to reality with occasional vague memory of spiritual insight.
3.Fleeting moments of curiosity towards understanding reality.
4.Awareness of reality with trust developed in the right view, combined with willingness to practice self-discipline.

Developing right view and discipline
5. Introductory vows taken; the process of climbing spiritual ladder begins.
6. Ascetic vows taken up with firm resolve to control passions. There may be failures due to lack of full control over passions or carelessness.

Developing self discipline and knowledge
7. Intense practice of vows assisted in better self-control and virtually replaced carelessness with spiritual vigilance and vigor.
8. Closer to perfect self-control over actions, higher control over mind, thought and passions with the soul ready for suppression or reduction of the conduct-deluding karma.
9. Higher control over removal of passions, and elimination of conduct-deluding karma begins.
10. Complete elimination of all passions except for subtle degree of attachment.

Gaining absolute knowledge and bliss
11. Suppressed passions and lingering conduct-deluding karma may rise to drag the soul to lower stages; fleeting experiences of equanimity.
12. This is the point of no return. All passions as well as conduct-deluding karma are eliminated. Permanent internal peace achieved. No new bondage from this point onwards.
13. All Ghatiya karma eliminated. Omniscience achieved and Arihant stage reached. However the perfected soul is still trapped in the physical body. (with right knowledge attained).
14 Siddha stage reached. Purest soul associated with no physical body.

[edit] Notes

  1. ^ a b c Tattvartha Sutra
  2. ^ Mehta, T.U. Path of Arhat - A Religious Democracy. Pujya Sohanalala Smaraka Parsvanatha Sodhapitha. Retrieved on 2008-03-11.