Jain Philosophy (2) 04 – Ratna_trayi Moksha Märg (Threefold Path of Liberation)

Jain Philosophy (2) 04 – Ratna_trayi Moksha Märg (Threefold Path of Liberation)

Threefold Path of Liberation (Ratna_trayi)

The association of the soul with karmic matter masks the inherent qualities of the soul. Jain philosophy, asserts that a person obtains everlasting happiness when karma is completely removed from the soul.   Jainism believes that only by one’s personal efforts one can rid of the karma associated with one’s soul.  The central theme of Jainism holds religion as a science of ethical and spiritual practice.  The conduct of one’s present life should be aimed at attaining Moksha; each soul can attain liberation, a supreme spiritual state, by realizing its purity and perfection.

The question then arises how to achieve this objective.  Tattvärtha_sutra, a sacred text of Jainism, emphatically states in its first aphoristic rule:

Samyag_darshan_jnän_chäriträni Mokshamärgah

Samyag Darshan (Right Belief or Faith), Samyag Jnän (Right Knowledge) and Samyag Chäritra (Right Conduct) together constitute the path to liberation.  These three basic components are called Ratna Trayi, or the three jewels, in Jain works.

Since all three are emphasized equally, it is obvious that Jainism does not admit any one of these three, individually, as a means to the path to liberation (Mokshamärga). In fact, Mokshamärga is compared to a ladder with two side poles and central rungs. The side poles of the ladder are Right Perception and Right Knowledge, and the rungs of the ladder are the gradual stages of Right Conduct. It is only possible to ascend the ladder when all three components, the two side poles and the rungs, are sound.

Right Perception creates an awareness of reality or truth, Right Knowledge impels the person to Right conduct leading him to the attainment of liberation. They must  coexist in a person if one is to make any progress on the path of liberation.  

The ethical code prescribed in Jainism for both house_holders and ascetics is based on this threefold path of liberation.

Prior to Samyag Darshan or Samyaktva:

The soul is eternal. However Jain scripture indicates that we have started our journey from the lowest  form of life known as Nigod.  In that state infinite number of souls shared one physical body and in a less than a second time we reincarnated 17 times in that Nigod state. We have spent innumerable years in that state.  After this we have spent innumerable years as one sensed living beings like water, earth, fire, air, and plants.  Then we have spent a long time as two

sensed, three sensed, and four sensed living beings.   After that, we were born many times as five_sensed beings like animals, hellish beings, human beings, and heavenly beings. We were also born as human beings many times, although far fewer times than as any other types of living beings. In other words, we spent more time as subtle Nigod than all other type of lives combined.

During all that time, we lived an ignorant, non_vigilant, frightful life, struggling for food or in accumulating material things and/or seeking worldly pleasure. We never thought about our own self, our soul. We always thought the external aspects like body, family, wealth, and other belongings as our own, and never realized that the soul is the only substance that is our own. Thus, we lived our lives in great misery; never put in an honest effort to liberate our selves. We sought happiness, but that was always followed by unhappiness. Most of the time, we lived our lives being miser, jealous, begging for material things that we liked, with a sad face, in fear, committing deceitful acts, and insisting on the wrong beliefs.

To make progress is the nature of our soul, after all these times of misery and unhappiness, the Jiva (worldly soul) somehow reduces his delusion (wrong belief), passion and hate. Then he tries to use spiritual power to reduce the ongoing unhappiness and misery, and then the fight between the wrong belief, and the spiritual power starts.  Some time the Jiva wins; other time, he loses or does not make any progress towards true happiness and liberation. The battle goes on continuously.  As the Jiva progresses, he likes to undertake virtuous activities like helping others, charity, compassion, donating, etc.  Now he does not commit intensive sinful acts and does not have intensive affection for worldly affairs.  He does not like dishonesty. He wants to have good and right conduct. Now, he does not indulge in Anantänu_bandhi (life_long_lasting passions) Kashäya.  He develops three qualities:

• Compassion for miserable living beings
• Non_aversion over the good qualities of others
• Practice of proper conduct.

Now he begins to develop Samyaktva or Samyag_drashti which means having faith in the path of liberation as indicated by the Tirthankars.  This denotes faith in the words of Äpta (the Jina), Ägam (the scriptures), and Tattvas (the fundamentals).  The right faith is also defined as faith in the right Deva (God), the right guru (teacher), and the right Dharma (religion). Along with these righteous thoughts, he develops virtues that will ultimately lead him to the fourteen stages of spiritual development.

Samyag Darshan (Right Faith or Belief)

Ächärya Umäsväti has defined the term Right Faith in his authoritative Jain sacred text, Tattvärtha Adhigama_Sutra, as follows:

“Tattvärtha_sraddhänam Samyag_darshanam”

That is, Right Faith is faith in the true nature of substances as they are. In other words, Right Faith means a true and firm conviction in the seven (or nine according to some) principles or Tattvas of Jainism as they are, without any perverse notions.

Samyag Darshan is the integrity or purity of inclination, attitude, and  outlook towards the essence of spiritual welfare. On the attainment of this spiritually beneficent inclination, strong manifestations of passions subside.  Right inclination arouses the pure desire to acquire knowledge and in its light, we gain understanding that reality is not absolute but relative, not one_sided but many_sided.  This, in turn, leads to the rise and development of equanimity purified by discretion.

‘Samyag_darshan’ is the right faith resulting from the use of discretionary power of thought accompanied by the understanding of the truth of the universal law of cause effect relation. Such a faith is an inclination or attitude having special strength of discretionary faculty, which enables us to discriminate the good from the evil, what is worthy of acceptance from what is worthy of

rejection, and what is beneficial from what is harmful. The faith wedded to this strength is the firm faith in the right path leading to liberation or the spiritual good. As soon as right faith makes its appearance, whatever little knowledge be it little scriptural knowledge, ordinary intellect or limited learning the soul possesses, turns into right knowledge (Samyag_jnän). Right faith determines

the rightness of knowledge. Based on right faith and right knowledge, conduct (right conduct) is cultivated; and at last, as a result, liberation is attained.

However great may be the development of knowledge or intellect, but if the faith (outlook, attitude or inclination) is wrong, evil or perverse, that knowledge or intellect will be misused. Moreover, if the faith is right, good or wholesome, whatever little knowledge is there, it will be used rightly. It is the faith that directs knowledge this way or that way.  Rightness of knowledge and conduct depends on the rightness of faith.

Right Faith consists of believing the true nature of every substance in the universe. Jainism advocates that one should first try to know, comprehend, and understand the nature of reality; one’s own self, religious goal, and a path. To achieve that goal, one should analyze, examine, test, verify, and then, if satisfied, be convinced of its truth.

From a practical point of view, faith in reality means to have total faith in the preaching of Tirthankars (Arihantas) and the scriptures, known as Ägams.

Out of these three jewels, Right Faith or Belief comes first and it forms the basis upon which the other two jewels, Right Knowledge and Right Conduct, rest. The basic conviction in the fundamentals of Jainism has been asserted that only on the acquisition of Right Faith, Right Knowledge and Right Conduct will follow.

To make it more circumspect and practicable, Right Faith has been described in a restricted way as:

• Belief in the twofold division of the universe, in distinctive living and non_living elements
• Belief in the interplay of soul and matter through the process of seven or nine fundamentals
• Belief in Tirthankars, Jain Ägams (scriptures), and Jain teachers (Sädhus and Sädhvis) Right Faith not only requires the above – mentioned beliefs but also requires rejection of untruth and skepticism. One should not have a faith in false deities, false scriptures, and false religious teachers.

In short, Right Faith acts as a pilot in guiding the soul towards liberation. Further, there can be no rise, stability, growth, and fulfillment of knowledge and character unless Right Faith precedes them.

Darshan Mohaniya Karma

Due to the presence of Darshan Mohaniya Karma (faith deluding Karma), one does not have the absolute true belief. The person who has Samyaktva has suppressed or eradicated the Darshan Mohaniya (Faith deluding) Karma.   A person passes through the following three stages of Mithyätva before reaches to Samyaktva state.

Mithyätva                             In this stage a person does not have a faith in the Tattvas

Mohaniya or false belief    expounded by the omniscient

Mishra                                  In this stage a person does not differentiate between the true 

Mohaniya                             beliefs  and false beliefs

Samyaktva  Mohaniya       There is faith in the right beliefs but that faith does not stay uninterrupted. In addition, the Samyag_drashti has suppressed or eradicated four Anantänu_bandhi (long lasting) Kashäya (anger, ego, deceit and greed).

Seven Types of Beliefs

There are seven types of beliefs ranging from a Mithyätva (false belief) to a Samyaktva (true belief) as follows:

False Belief (Mithyätva)         This is the soul’s original and beginningless state of a deluded world_view.  At this stage, the soul is in a spiritual                 slumber, unaware of its own bondage.

Säsvädana Samyaktva          It is a momentary taste of the true belief.  This is a feeling of true belief lasting only for a few moments, which soon gives     way to the false belief. This stage has the unusual role of being a pit stop for the soul on its way down from the higher stage at which it had achieved its first taste of enlightened world_view or right faith. It is therefore called the stage of  passing taste or lingering enlightened world_view; the soul has lost the immediate experience of enlightenment but retains an after taste.

Mishra Mithyätva                   In this stage, there is a transition of the soul from the stage of deluded worldview to that of an enlightened world_view.  It is a combination of deluded and enlightened world_view.

Kshäyopashamika                  Right faith achieved by the destruction_cum_suppression of

Samyaktva                               Darshan Mohaniya karma

Aupshamika Samyaktva        Right faith produced by the suppression of the Karma, which causes disturbance of belief.

Vedak Samyaktva                   A state experienced a few moments prior to achieving the Kshayik Samyaktva 

Kshäyik Samyaktva                Right Faith produced by absolute eradication of the Darshan Mohaniya Karma.  This is real Samyaktva, and it is lasts         forever.  From this state as a rule, one definitely reaches final state of enlightement. 

Two Types of Samyag Darshan:

Nisarga Samyaktva

A person experiences Right Faith as a natural process (from previous life) due to its qualitative transformation because of spiritual evolution.  This is called Nisarga (natural) Samyaktva.

Adhigama Samyaktva

Some external causes, such as a preceptor, or scriptures help the person to acquire Samyaktva. That is called Adhigama (acquired) Samyaktva.

Eight Aspects of Samyag Darshan:

The code that lays down the method of gaining the right faith is called Darshanächär.

• Nissankia: Staying above all doubts
• Nikkankhia: Absence of expectations
• Nirvichikitsä: Unflinching faith
• Amoodha_drashti: Not to be influenced or swayed by glamorous shows of other religions, etc
• Uvavooha: Adoration and encouragement
• Sthirikaran: Stabilizing the faith of others
• Vätsalya: Affection for the coreligionists
• Prabhävanä: Raising the esteem for the true faith

Of these eight aspects, the first one, which denotes the conviction, is of utmost importance. The remaining seven, which are helpful in raising the intensity of conviction, can rather be considered augmentative.

a. Nissankia or Nihshankitva:

Nissankia or Nihshankitva means conviction beyond any doubt. Doubtless conviction is achieved in five stages: The first is known as Vächanä.  The learning of the text from the books or teachers is called Vächanä. The second is called Pruchchhanä, which means asking questions and supplementary questions pertaining to what has been taught to know the truth from different perspectives. The third is Parävartanä, which means learning it repeatedly so as to gain a lasting impact.  The fourth stage is called Anuprekshä, which means reflecting, contemplating and pondering over what has been learnt so as to realize its underlying meaning. The fifth is known as Dharma_kathä, which means expressing it systematically in writing, or by orally narrating it with examples and stories. When a person goes through all these five stages, he can gain thorough knowledge.

b. Nikkankhia or Nishkänkshitva:

Nikkankhia or Nishkänkshitva means not to expect any material gain out of the religious practices unlike knowledge gained in schools and colleges.  We are however dealing here with spiritual aspects.  We have therefore to remember that so long as one retains worldly expectation, his or her knowledge and perception are bound to remain shallow.

c. Nivvitigichchhä or Nirvichikitsä:

Nivvitigichchhä or Nirvichikitsä means unflinching faith and absence of wavering mind. True conviction does denote the absence of wavering, even after gaining conviction; a person may come across some new knowledge or information.  This may tend to waver ones mind.  This term  therefore stipulates having firm faith in what one has learnt.

The term has an additional significance for Jains. Jain monks may be unclad and if they are clad, their clothing may not be very neat, clean or attractive. It is possible that one may get a sense of disgust, disaffection, or despise the monks by looking at them clad or unclad.  The spiritual aspirant has however to realize that outward cleanliness is not the criterion for internal purity.

Since the monks are expected to have gained internal purity, there is no reason for being disaffected by their outward appearance.  Thus, the absence of disaffection is also a part of Nirvichikitsä.

d. Amoodh_ditthia or Amoodha_drashti:

Amoodh_ditthia or Amoodha_drashti means not to be influenced or swayed from ones conviction by outward shows, displays etc.  Suppose one happens to witness a grand procession of some sect, and he is impressed by such a show and thinks that Jain performances are rather dull and dry. This would tend to shake his faith.  This aspect therefore lies down that his conviction of the true faith should be so strong that he would not be unduly influenced by such outward shows and displays, however glamorous they may be.

e. Uvavooha or Upabruhan:

Uvavooha or Upabruhan adoration of virtues and includes appreciating even the minor virtues with a view to encourage the people concerned.  The healthy encouragement works as an incentive that helps in raising the faith of such people. That should never verge towards undue praise. Otherwise, it would amount to flattery, which has to be avoided under all circumstances.

f. Thirikarane or Sthirikaran:

Thirikarane or Sthirikaran means stabilization.  We have mentioned unflinching faith while discussing Nirvichikitsä. The difference between these two aspects is that the former deals with one’s own faith, while this one deals with stabilizing the faith of others. This can be done by providing the right information or by otherwise extending help in understanding the true essence. Religious classes, training camps, bringing out publications, audiovisual discussions, study circles, discourses, and seminars are helpful in this respect.

g. Vachchhal or Vätsalya:

Vachchhal or Vätsalya means affection, however it also denotes sharing, caring, loving, helping etc. The person having the right perception would have innate affection for others belonging to the true faith.  He would spontaneously try to help those who are in distress or any way afflicted. Such help can take the form of financial, medical, educational or any other aid. Such help should be extended secretly so that the person getting the aid is not in any way embarrassed. The help can also be extended in solving problems or to redress grievances etc. Sädharmik Vätsalya, health fair, the collection of usable clothes for distribution among the poor and needy are illustrative of this aspect.

h. Prabhävanä

Prabhävanä means raising the esteem for the faith.  Undertaking activities would make a favorable impression of Jainism on other people and society at large. Thereby, the people can be attracted towards the true faith and they can be induced to realize the importance of truth.  Pratishthä Mahotsav, processions, conventions, cultural programs, exhibitions and other displays, giving awards, distribution of publications and other gifts to the people, and impressive participation in religious functions are the different modes of Prabhävanä.

These eight aspects are vital to attainment of the right perception or Samyaktva. It is impossible to have proper insight without gaining right perception.

Five Main Qualities Samyaktva:

Ästikya (Belief in the fundamentals and conviction)

• Existence of a Soul
• All souls are equal in potential
• Understanding ephemeral Relationship between Soul and Body
• Firm conviction about the principles of truth
• Acceptance of reality as not absolute but relative
• Conviction that good conduct leads to spiritual welfare while bad conduct to degradation and misery
• Unfailing relationship of Cause and effect

Anukampä (Compassion)

• Desire to eliminate sufferings of living beings without any partiality
• Service and goodwill
• Practicing Non_violence
• Humane, cooperative and open_minded approach

Nirveda (Dispassionate and detached view of things)

• Non_attachment to the world
• Disgust with unwholesome, sinful and evil activities
• Composed and undisturbed in all situations

Samvega (Keenness for righteousness and positive motivation)

• Intense desire to attain the highest spiritual good
• Channeling energy in positive way

Sama (Control and subsidence of passions)

• Calm and contended mental state
• Suppressed or controlled passions
• Properly curbed desire for worldly pleasures
• Happiness not dependent on material things

When one acquires above attributes than one has an improved attitude towards all living being, and improved relationship with others.  One starts accepting the reality of life and becomes calm. On accepting compassionate behavior, one brings peace and social harmony in the world.

Sixty Seven General Qualities of Samyaktva:

Four Shraddhä (Faith)

• Faith and study of Tattvas
• Unconditional respect for the Jina, true knowledge and knowledgeable people
• Avoiding contacts with people having wrong beliefs
• Discontinuing the company of people having wrong beliefs

Three Linga (Indications)

• Desire to listen to the preaching of non_possessiveness and non_aversion
• Strong faith in the path of non_possessiveness and non_aversion
• Respect for and service to Tirthankar and right guru.

Ten Vinay (Humility / Respect):

• Arihanta
• Siddha
• Acharya
• Upadhyay
• Sadhu
• Religious Palce
• Scriptures
• Preaching of Vitaraga
• Four fold Sangha
• Rright Faith

Three Fold Shuddhatä (Purity):

• Purity of mind
• Purity of speech
• Purity of body
• Or purity of opinion about Jina, Jina’s preaching and Jain Sangha

Five Dushana (Perversions) to Avoid:

• Doubt in the path shown by the Tirthankars
• Wrong expectations
• Doubts about the fruits of practicing the religion
• Praising people with wrong beliefs
• Company of the people having wrong belief

Eight Prabhävanä (Esteem):

• Experts (Jnäni) in Jainism
• Narrates religious stories
• Debaters to prove truthfulness of Jainism
• Those who use astrology for promoting Jainism
• Those who practice religious asceticism
• Those who are learned and use the knowledge for the benefit of Jainism
• Those who use special gifts (Labdhi) to prove the validity of Jainism
• Those who write poetry (literature) about Jainism
• Five Bhushan (Good characteristics):
• Unwavering faith in Jainism
• Promoting Jainism, giving donations, performing austerities
• Undisturbed practice of Jainism to achieve liberation
• Spiritual affection to the Jina and his preaching
• Offering services to Sädhus, Sädhvis, Shrävaks and Shrävikäs, and for temple, canonical books, and Sangha.

Five Lakshana (Qualities):

• Tranquility (Sham, Upasham) suppressing of the Kashäya (passions – anger, ego, deceit and greed)
• Spiritual aspiration (Samvega) – desire for Moksha
• Disaffection (Nirveda) towards the worldly attachments and their miseries
• Compassion (Anukampä) – desire to eliminate suffering of those in misery
• Faith (Ästikya) Faith in right Deva or God, right Guru and right Dharma

Six Jayanä (Carefulness):

• Has virtuous inclination towards right spiritual people
• Pays respect towards right spiritual people
• Talks about Jainism
• Endeavors to know more about Jainism
• Donates for the right purpose and to the right people
• Offers religious service

Six Ägär (Exceptions):

• To relax in the practice of Jainism when forced by
• Government
• Jain community
• Natural calamities
• Parents and teachers
• Heavenly beings
• Undue forces like crime, etc.

Six Bhävanä (Views):

• Right belief is the root of the religion
• Right belief is the door to liberation
• Right belief is the basis of the religion
• Right belief is the support for realizing the true qualities of the souls
• Right belief is the container for the religion
• Right belief is the treasure house for practicing the right conduct.

Six Sthänaka (Bases):

• Soul exists
• Soul is eternal
• Soul is the doer of Karma
• Soul bears the consequences
• There is liberation (Moksha)
• There is a way to attain liberation.

Eight qualities indicative of Samyaktva:

• Devotion (Bhakti) – devotion to Jina and the right guru
• Remorse (Nindä) – Remorse felt by a devotee for committing any act under the influence of passion, hate or delusion for the sake of the spouse, children, other relatives, or friends.
• Repentance (Garhä): Repentance expressed in the form of Älochanä made in the presence of a right guru for faults committed under the influence of passion, hate and delusion.
• Affection (Vätsalya): Kindness to all living beings
• Freedom from fear: Strong determination to follow the path of righteousness without any fear
• Unswerving conviction (Amoodha_drashti): Disapproval of the wrong formalities and wrong rituals
• Edification (Upagooihana, Upabrmhana): The removal of any reproach leveled at any Jain by others.
• Pilgrimage to the Tirthas (Tirtha Sevä): The term Tirtha means the places of birth, consecration, enlightenment, and Nirvana of the Jinas or a temple or the fourfold Jain Sangha.

After having developed the right belief, the Shrävak is ready to take some or all of the 12 vows of the householder.

Samyag Jnän (Right K

Nature of Right Knowledgenowledge)

Right Knowledge is “that knowledge which reveals the nature of things neither insufficiently, nor  with exaggeration, nor falsely, but exactly as it is and with certainty”. Right Knowledge is having full comprehension of the real nature of soul and non_soul (i.e., matter) and that such knowledge should be free from doubt, perversity, vagueness, or indefiniteness.

From the practical point of view, Right Knowledge means proper knowledge of the six universal substances and nine principles or Nine Tattvas.

• The six Universal Substances are: Jiva (living beings), Pudgalästikäya (Matter), Dharmästikäya (Medium of Motion), Adharmästikäya (Medium of Rest), Äkäshästikäya (Space), and Käl (Time).
• Nine Tattvas or principles are: Jiva (living beings), Ajiva (non_living matter), Punya (virtuous Karma), Päp (non_virtuous Karma), Äsrava (influx of Karma), Bandha (bondage of Karma), Samvar (stoppage of influx of Karma), Nirjarä (eradication of Karma), and Moksha (liberation).

Jain scriptures assert that knowledge is perfect when it does not suffer from any false element like Mithyätva, i.e., wrong Faith.  Mithyätva is the enemy of Right Knowledge as it perverts both understanding and attitude. That is why all Jain thinkers called it biggest enemy. Right Knowledge can be acquired by pursuit with devotion by reading scriptures, understanding their full meaning in proper time, imbued with zeal, proper behavior, and an open mind.  The soul is a conscious being, and is always in possession of some knowledge. However, not all knowledge is Right Knowledge.

Thus, Right Knowledge should satisfy the following criteria:

• It should be necessarily preceded by Right Faith (if the faith or belief is false the knowledge would also be false)
• It should reveal without exaggeration or inadequacy, the true nature of things, e.g. knowledge of substances comprising the universe, fundamentals describing the process of liberation, etc.
• It should lead towards the spiritual development of the soul

As mentioned above, the soul is never without knowledge, as the soul’s essential quality is consciousness. However, as soon as the soul acquires Right Faith, the existing knowledge becomes Right Knowledge. The progress of the soul to realize these powers is possible by separating the shadow cast by Karma on the soul, just as a mirror, covered with dust, starts shining when the dust is removed.

Relation between Samyag Darshan and Samyag Jnän

In the initial stage of spiritual development, a person acquires knowledge by reading religious books, listening to sermons and doing Swädhyäy (self_study). This provides the understanding of self or soul, karma, their relationship, proper conduct and so on. With this knowledge, when a person is fully convinced that this is the proper philosophy and religious conduct then that conviction is called proper or Right Faith. From that moment onwards, all his existing Knowledge is called Right Knowledge.

In other words, there is no quantitative difference between ordinary knowledge and Right Knowledge.  In ordinary knowledge, a person has no true faith in his knowledge while same knowledge is called Right Knowledge when he has a true faith (Samyag Darshan) in his  knowledge.  In religious term, the ordinary knowledge is called information.

One can see that Right Faith and Right Knowledge occur simultaneously, there is yet a clear relation of cause and effect between them, just as it is between a lamp and its light. It is true that lamp and light go together; still the lamp precedes the light, and light cannot be said to precede the lamp.  In the same way, there is the relation of cause and effect between Right Faith and Right Knowledge, though both are simultaneous.  Right Faith precedes Right Knowledge, and from this point of view, Right Faith is said to be the cause and Right Knowledge, the effect.

Samyag Chäritra (Right Conduct)

After Right Faith and Right Knowledge, the third, but the most important part in the path to Moksha, is Right Conduct. Right Faith and Right Knowledge make an individual free from delusion expounding what is worthy of abandonment and attainment. This ultimately leads to Right Conduct as an integral and crowning constituent of the path of liberation. Hence, conduct becomes perfect only when it is in tune with Right Faith and Right Knowledge. The destruction of karmic matter associated with the soul can only be accomplished through the practice of Right Conduct.

Right Conduct includes the rules of discipline:

• Restrain all censurable activities of mind, speech and body
• Weaken and destroy all passionate activity
• Lead to non_attachment and purity
• Lead to Samyag Tapa (Right Penance)

This leads to the main goal of a human life, which is freedom from attachment (Räga) and aversion (Dvesha) to attain the state of perfect equanimity.

From another angle, Right Conduct is related to the state of mind. If there is equanimity in adversity as well as prosperity, and if one is free from attachment (Räga), infatuation (Moha), and aversion (Dvesha) or hatred (Ghrinä), all the conduct of such a person will be Right Conduct.  It is here that Right Faith and Knowledge come into play.  Faith gives confidence and knowledge clears the mind, thus helping in attainment of equanimity, non_attachment, and self_restraint.

For practical purposes, Right Conduct comprises ethical codes, rules, and discipline, which a human being is required to pursue for ultimate freedom.

Broadly speaking, Right Conduct implies a life of self_discipline through self_restraint as against a life of self_indulgence. It requires control over one’s desires, since human desires are insatiable.  In other words, leading a restrained and disciplined life by disciplining one’s mind, one’s speech, and one’s body is the way of Right Conduct.

These require effort and practice, which has been made easy by the prescription of precise rules of conduct in the form of vows (Vratas).  These rules and vows are logical, simple, and practical for all types of people. Ultimately, the aim is to lead life in such a way that no new karma bondage occurs and past karma are separated from the soul. Before proceeding further, it may be reiterated that Right Conduct also includes, within its fold, Right Penance (Samyag Tapa), which is a very important part of the Jain codes of conduct. Some schools consider it important enough to mention separately, thus declaring the path of liberation being four_fold: Right Faith; Right Knowledge; Right Conduct and Right Penance.

The interesting aspect of Right Conduct is that on this path there is a place for everyone: from a beginner called a path_follower (Märgänusäri), to the most advanced seeker, the saints. Furthermore, this disciplined approach encompasses all aspects of human life; social, personal, economic, and of course, spiritual, leading to the integrated development of the individual.

This highway is open to all irrespective of caste, creed, class or sex, for Jains and non_Jains alike.

• The soul’s ultimate destiny is Moksha. Right Conduct shall ultimately lead to liberation.
• Right faith and Right Knowledge are required for Right Conduct, and they are all interdependent.
• Jains dedicate themselves to proper conduct through major vows and minor vows. Vows are at the heart of morality and are undertaken with full knowledge of their nature and a determination to carry them through.

Understanding Samyag Darshan, Samyag Jnän, and Samyag Chäritra itself is not good enough to take us anywhere unless we apply them in real practice to their fullest to get the actual results. It should also be remembered that we would have to follow all three at the same time because if we follow only one or two of them, they will not take us very far on the road of spiritual pursuit.

The trinity is necessary for a successful life.  This threefold discipline helps us realize our own intrinsic purity. The trinity must be cultivated collectively to ensure liberation. Individually, they are incomplete and insufficient because they are mutually dependent. Collectively, the three jewels produce harmony, contentment, and bliss with the progressive march of the soul to a higher plane.