Safety in the jainism sees

Triple sees

Starting from the basic elements of the philosophy jaïna, one sees well that the capacities of the heart are paralyzed, because of his association with the karmic Matière, and that this is why the Homme is not in a state of perfection. It comes out from it, consequently, that so that perfect happiness and eternal is reached, it is necessary to release completely the heart of the karma . The jainism thinks that the man can arrive, although imperfect, to deliver its heart, thanks to its personal efforts, without the assistance of an external agent, and that greatest happiness, for him, consists in being freed definitively from the cycle of the births and from died and to obtain safety (“By the belief in transmigrations of the hearts, the religion jaïna, just as the majority of the other Eastern religions, is less rigorous than the Catholicism, for example, which makes fear the eternal damnation at the conclusion of one only terrestrial life”. Pierre Amiel).

To break the fasteners with this world, full with sadness and pain, and to arrive at happiness transcendantal, one needs a sure method. To the question thus put, the religion jaïna brings a precise answer.

The text more crowned jaïns, the Tattvârtha-dhigama-sûtra , said, in the form of aphorism, in its first rule: “The Faith Right, Knowledge Right and Control Right constitute, together, the Way of the Hello”.

The Faith right ( samyag-darshana ), Knowledge right ( samyag-jnâna ) and Control right ( will samyak-châritra ) are called the “Three Jewels”, in the writings jaïna.

These “Three Jewels” ( ratna traya ) are not considered separately three different ways, but as by forming only one together. This is why the jaïns ensure with strength that the Three must be realized, to arrive at the hello ( moksha ).

This firm conviction comes from what their writings insist much so that the Three ways are followed simultaneously.

It is an unquestionable fact that, to look after a Maladie, the faith in the effectiveness of the remedy, the knowledge of its use and its regular catch are, all the Three, essential. In the same way, to obtain safety (emancipation, release of the heart), the faith in the effectiveness of the jainism, its knowledge, and its regular practice, are absolutely essential.

The way of the hello is compared, in the Littérature jaïna, with a scale, with its two side amounts and its central cross-pieces forming the levels. The two amounts, they are the Faith right and Knowledge right, the levels, they are the gradual stages of Control right. It is obvious that one can assemble the scale that if the two amounts and the levels are solid. The absence of the one of them makes the rise impossible.

Thus, the simultaneous practice of these “Three Jewels” is necessary, and essential, to follow the way of the hello. The moral code jaïna, prescribed at the same time for the laymen and the ascetics, is based on this triple sees release. It is thus essential to study the main features of these Three basic elements.

Faith right

What means the Faith right

It is clear that, of the “Three Jewels” mentioned above, the Faith right arrives at the head and that it forms the base on which the Two others rest. Therefore, it is absolutely necessary to have, by all the means and initially, it true Faith, i.e. the conviction of the accuracy of the basic principles of the jainism, because it is only by having such a Faith that Knowledge and Control become, themselves, right.

The term of “Faith right” was defined by the Âchârya Umâswâmi , in the Tattvârthâ-dhigama-sûtra , as follows: “The Faith right it is the Faith in the true nature of the substances”. In other words, to have the Faith right that means to have the true one and firm conviction of the accuracy of realities of the jainism, such as they are, without false concepts.

The Faith right must also fill Eight essential conditions, to be free from Three kinds of superstitious beliefs and eight kinds of prides and arrogances.

Requirements by the Faith right

The crowned writings of the jaïns affirm that the Faith right is characterized by eight essential conditions which make its excellence. These conditions ( anga ) are the following ones:

not to doubt the truth and the validity of the principles of the jainism ( nihshankita-anga );

not to like or wish or express an attraction for the terrestrial pleasures ( nihkânksita-anga ), since all is impermanent;

to refuse an attitude of scorn with respect to its body, although it is full with impurities, and to consider that it can be purified by the “Three Jewels” ( nirvichikitsita-anga );

to be free from perversity, and not to have not the leaning one for the bad way ( amûdhadRsti-anga );

to maintain spiritual excellence, and to safeguard prestige of it, when it is seen that it can be reduced by the Folie and imperfections of the others. To speak in praise of those which are pious and not to make fun of those which can be hesitant in their religious research ( upagûhana-anga );

to support those which have right convictions and to bring back the others on the right track, in their preaching or their pointing out the religious truths, each time they are mislaid some ( sthitikarana-anga );

to have a loving consideration for the pious people, of the affection towards those which practice same the Religion, of the respect and the devotion for those which are advanced on the spiritual way, by receiving them with courtesy and while taking care of their wellbeing ( vâtsalya-anga );

finally, to endeavor to show and to propagate the size of the writings and the principles jaïna, to make lose the bad habits with people and to divert them bad beliefs, in their proving the importance of true the Religion, by exerting religious functions and as a practitioner of charitable works ( prabhâvanâ-anga ).

The rejection of the superstitions

The writings jaïna require that the Faith right be free of the Three kinds of Superstitions ( mûdhatâ ) following:

the Belief in false holiness ( loka-mûdhatâ ). That relates to the baths in certain rivers, the fact of throwing top of the peaks of the mountains, or of entering the Feu while thinking of thus acquiring merit for oneself, or its close relations. These three practices are regarded as pious acts by certain followers of the Hindouisme;

belief in false gods ( deva-mûdhatâ ). It is, for example: to recognize the effectiveness of gods and goddesses of villages, credited with certain capacities, and to try to make them favorable, or to oblige the faithful ones to request them to obtain them benefits;

the consideration and confidence with respect to doubtful ascetics ( pâkhandi-mûdhatâ ), while estimating that them Enseignement is a Gospel of truth, by accommodating them and by respecting them, in the hope to obtain them certain favors, by the channel of their magic and mysterious capacities, exerted in their personal interest or to show their talent.

Thus the heart must get rid of the Superstitions and the doubts, so that the ground is completely favourable with the growth and the development of the Faith right.

The absence of pride

In addition to the rejection of Three kinds of Superstitions, the heart must be free from Eight kinds of prides ( mada ): of its knowledge ( jnâna ), of sound Worship ( pûjâ ), of its family ( kula ), of her class and its family relations ( jâti ), of its capacity or its force ( balled ), of its richness, its goods, its achievements ( riddhi ), of its penitences or its religious austerities ( typed ), of sound body, its person, her beauty or its appearance ( vapus ).

It is obvious that these kinds of prides are likely to disturb the balance of the Esprit and to create sympathies or antipathies for people or things. In this case, the understanding is likely to be distorted or perverted. Obviously, all Sentiment of pride, in the quoted fields, can distort the vision of the things, as is it necessary, to make it possible to have the Faith right, as it is unobtrusive.

The splendor of the Faith right

The crowned texts jaïna lengthily describe the splendor of the Faith right and enumerate the benefits which a person can receive who has it. They go until saying that asceticism without the Faith is lower than the Faith without the asceticism and, even, that modest somebody of condition which has the Faith right can be regarded as most capable of moral rise.

In short, the Faith right profits from a preeminence on right Knowledge and Control, because it acts like a pilot who guides the heart towards safety. There cannot be rise, of stability, growth, and blooming of knowledge and character, if they are not based on the Faith right, on the Belief right.

Knowledge right

The relationship between the Faith right and Knowledge right

After having reached the Faith right, it is desirable to acquire Knowledge right. As regards their report/ratio, it is known as specifically that, although both go hand in hand, there is a narrow relation of cause and effect between them, exactly as between the Lampe and its Lumière. Admittedly, the lamp and the light go together, but if the lamp precedes the light, one cannot say that the reverse is possible. Same manner, there exists a relation of Cause for purpose between the Faith right and Knowledge right, but, although they are simultaneous, Knowledge right cannot precede the Faith right. From this point of view, Knowledge right is called the effect, and the Faith right the Cause.

The nature of Knowledge right

Knowledge right is described, in the writings jaïna, as being that “which shows the Nature things, not in an insufficient, exaggerated way or distorts, but such as it is exactly”. It is known as also that it “consists in the total comprehension of the true Nature of the heart and the Matière, and that it must be of doubt ( samshaya ), of error ( vimoha ), and of inaccuracy or indetermination ( vibhrama )”.

The writings jaïna always declare that knowledge is perfect when it does not suffer from a Croyance distorts ( mithyâtva ). The latter is enemy Knowledge right, because it perverts, at the same time, comprehension and the way of seeing. It is the Raison for which all the thinkers jaïna insist so much on the elimination of the spirit of the erroneous faith. The false Croyance recalls, a little, the ignorance ( avidyâ ) of the Védanta , the lack of discrimination ( aviveka ) of the Samkhya , and the illusion ( mâyâ ) of the Buddhist philosophical systems.

Various kinds of knowledge

One can distinguish Five kinds of knowledge, according to the means of acquiring them:

significant knowledge. It is the knowledge of self and not-oneself. It is acquired by the channel of the Five direction and the spirit. It is limited obviously to the things which exist;

the knowledge of the tradition. It is the knowledge acquired by the Lecture and the Audition of the writings. With the difference of the preceding one, it includes/understands all the subjects, of the past, of the present, and the future, contained in the writings;

clear-sighted knowledge. It is that of the remote things of the Temps or place. It can be acquired by the ascetics who arrived at the purity of their thought, and who developed his capacities by the austerities of them. It characterizes also the inhabitants of the skies and the hells;

intuitive knowledge. It is the direct knowledge of the thoughts and the feelings of the others. One can obtain it by the self-control;

perfect knowledge or omniscience. It is that which is total, perfect, unbounded of Temps and of place. It is the characteristic of the heart in its state of absolute purity, which involves the state of Tîrthankara or perfect heart.

Requirements of Knowledge right

Like the Faith right, Knowledge right has Eight requirements, or pillars, which constitute:

the correct use of the words. For that, the Reading, the writing and the pronunciation of each letter, of each Word, must be carried out correctly, and the study of the pounds achieved with care and faith;

significance. The Lecture must be made with an aim of including/understanding the direction and the significance of the words, the sentences, the text; a Reading machinale, without comprehension, is not used for nothing;

the serious one. It is the combination of the two preceding elements because, together, they supplement the process and the range of the Lecture, i.e. simple a surface Lecture is insufficient;

the respect. It is essential to have respect for the writings, in order to increase the devotion for the study;

accuracy. One must endeavor to include/understand the difficult expressions and the ideas not very easy to explain, in order not to not draw some the conclusions inaccurate, likely to cause a bad control;

zeal. The zeal is essential in the control of a subject, to support the interest and the continuity of the study;

the open-minded. One must adopt an opened attitude, so that petty considerations do not deprive of the totality of knowledge;

observation of the convenient Time. That means that it is necessary to avoid, for the study, the moments which are not appropriate, and which those selected for this purpose must be calm, of disorders, worry and anxieties.

In short, Knowledge right can be acquired by the Lecture, and the Audition of the writings with devotion, zeal, respect, serious, the exact comprehension of their direction, at the convenient period, and with the open-minded which is appropriate.

To conclude, one can say that the Faith right and knowledge right are closely associated, like the lamp and his light. Although the Lamp and the Lumière go together, it is necessary to have a lamp, Huile, and a wick to light it. In the same way, to have Knowledge right, one needs an immense piety and an urgent desire to know - oil, one needs also the sources of knowledge - the writings, one also needs the talks of the tutors and the saints - the wick, it is necessary finally, research and the study excessively pious women - the lighting of the lamp; then only there can be the light, knowledge.

Control right

After the right Faith and Knowledge, the third essential means to arrive at the hello, it is Control right. A very great place is given to the latter, by the jainism.

The right Faith and Knowledge deliver the human being error, and they teach him the basic principles which light it on what is worthy of realization and on it for what it is necessary to give up. They bring it to the Control right, which is the constituent one and the crowning of the way to arrive at the hello. This is why a control which is in infringement with the right Faith and Knowledge is regarded as bad.

Thus, Control becomes perfect only if it is in Harmonie with the right Faith and Knowledge. So in the process of realization of oneself, it is only when Knowledge right, founded on the Faith right, is translated into a practical and spiritual discipline, that the way of the release of the heart of the cycle of the births and deaths becomes easy. This is why the writings jaïna prescribe, with those which have the right Faith and Knowledge, to observe the codes of conduct right. It is, indeed, only by the practice of this Control that the karmic Matière associated with the heart can be eliminated.

Such a Control comprises rules of discipline which réfrènent the censurable movements of the Pensée, of the Parole and the body, which weaken and remove the passion activities and which lead to the detachment and the purity.

There is Two kinds of Conduits right, according to the degree of intensity of their real practice, namely: control partial, imperfect, with reserves, and control complete, perfect, without reserve.

The first implies a practice with a degree Growing of diligence, of severity and purity, the second a practice of all the rules with a rigor and a very high degree of spirituality.

The practice partial of Control right is that which the laymen observe, who remain empêtrés in the world. It is called also the control of laic ( shrâvaka-dharma ),

Control without reserves is that observed by the ascetics, by those which gave up the terrestrial fasteners. It is called also the control of the ascetics ( provided-dharma ),

The many codes of conduct, prescribed for the laic ones and the ascetics, constitute the Morale jaïna. These rules are exposed in the following section.

References/Sources/Bibliography

Dayanand Bhargave, Jaïna Ethics .

Colette Caillat, Atonements in the old ritual of the monks jaïna , De Boccard (1965)

C. and KUMAR Caillat, Cosmology jaïna , Oak/Hatchet (1981) ISBN 2 85108 290 6

Bool Chand, Mahâvîra, the Large Hero of Jaïns , Maisonneuve and Larose (1998) ISBN 2 7068 1326 1

A. Chakravarti, The Religion off Ahimsâ .

A. Guérinot, the Religion Djaïna , Paul Geuthner, (1926), ASIN: B0000DY141.

P. Letty-Mourroux, an new approach of Jaïnisme .

P. Letty-Mourroux, Numerical Cosmology Teerthankara .

J.P. Reymond, India of Jaïns .

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Villas Adinath Sangave, Jaïnisme , Maisnie, Tredaniel, (1999), ISBN: 2844450784.

NR. Shanta, the Way jaina , Eye, (1990), ISBN: 2868390269.

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