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Jainism: Mahavira

Saptabhanginaya
Bondage
Liberation

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Introduction

Jainism traditionally known as Jain Dharma is an ancient Indian religion. Followers of Jainism are called "Jains",
a word derived from the Sanskrit word jina (victor) who connotes the path of victory in crossing over life's
stream of rebirths by destroying the karma through an ethical and spiritual life. Jainism is
a transtheistic religion, and Jains trace their spiritual ideas and history through a succession of twenty-four
victorious saviours and teachers known as tirthankaras, with the first being Rishabhanatha, who according to
Jain tradition lived millions of years ago, the twenty-third being Parshvanatha in 900 BCE, and twenty-fourth
being the Mahāvīra around 500 BCE. Jains believe that Jainism is an eternal dharma with
the tirthankaras guiding every cycle of the Jain cosmology.

'The word 'Jina' etymologically means a conqueror. It is the common name applied to the twenty-four
teachers, because they have conquered all passions (raga and dvesa) and have attained liberation.

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Jainism Metaphysics

The Jainas hold that every object known by us has innumerable characters (ananta-dharmakam vastu). Every
object is what it is because of its positive and negative characters. The positive characters which determine, for
example, an object like a man, his size, colour, shape, weight, constitution, heredity, family, nationality,
education, employment, place of birth, date of birth, habitation, age, etc., and the numberless relations he
bears to uncountable other objects of the world. The negative characters which determine the man consist of
what he is not. To know him fully, we should know how he is distinguished from everything else; we should
know, for example, that he is not a European, nor a Chinese, nor a Negro, etc., that he is not a Christian, nor a
Mohammedan, etc., not dishonest, not foolish, not selfish etc. As the negative characters of the man consist in
his distinctions from all other objects in the universe, the number of these would, therefore, be far greater
than that of the positive characters?

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If we consider, then, an object in the light of its own positive characters and also in the light of the characters
of all other objects which are absent in it, the object would no longer appear to be a simple thing having only a
limited number of qualities, as we ordinarily take it to be. The object, on the contrary, turns out to be one
possessed of unlimited characters.

Jaina writers, therefore, remark that he, who knows one object fully, knows every thing. Only an omniscient
person (kevali) can have such complete knowledge of an object.

Every object possesses innumerable positive and negative characters, It is not possible for ordinary people, to
know all the qualities of a thing. An ordinary person can know only some qualities of something. Human
knowledge is necessarily relative and limited and so are all our judgements. This epistemological and logical
theory of the Jainas is called 'syadvada' As a matter of fact, both Anekantavada and Syadvada are the two
aspects of the same teaching- realistic and relativistic pluralism. The mataphysical side that reality has

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innumerable characters is called Anekantvada, while the epistemplogical and logical side that we can know
only some aspects of reality is called Syadvada (Relative theory of truth).

The term Anekelntavelda consists of three terms: 'Aneka, 'Anta', and 'Vada', The term ‘Aneka', means 'many or
more than one'. Anta' means 'aspects' or 'attributes' and 'Vada’ means ‘Ism' or 'theory'. In Its simple sense, it is
a philosophy or a doctrine of manifold aspects.
Since the doctrine of 'Anekantavada' is opposed to absolutism or monism (Ekanta-vada), we would prefer a
phrase "doctrine of non-absolutism" to convey the meaning of Anekantavada.

Substance

The Jainas accept the common philosophical view of substance. A distinction is made between the characters
(dharma) and that which possesses the characters (Dharmi). The ltter, is generally called a substance.

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There are two kinds of characters found in every substance: essential and accidental. Essential ones remain as
long as the substance-remains (for e.g. soul has consciousness); Accidental character come and go, succeed
one another (Desire, volition, pleasure and pain for soul substance) The former is known as Guna (quality)
while latter are known as Paryaya (or modes). Qualities or attributes (Gunas) are the permanent essence of the
substance. Modes are changing and accidental.

Thus substance is defined, as that which possesses attributes (qualities or gums) as well as modes (paryayas).

“Guna-paryayavad dravyam"

The world is composed of substance of different kinds. The Jainas hold that change and permanence are both
real. In so far as the essential characters of the ultimate substances are abiding, the world is permanent, and is
so far as the accidental characters undergo modifications, the world also changes. Change and Permanence are
both real. A substance is real and reality consists of three factors:-

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(i) Origination
(ii) Decay
(iii) Permanence

Substance has its unchanging essence and therefore is permanent. But it also has, its changing modes and
therefore is subject to origination and decay.

Therefore all the three elements that characterize reality are there in a substance. To emphasize only one
particular aspect (ekanta) to the exclusion of other aspects would lead us to commit the fallacy of Ekantavada
(To mistake any one-sided and partial view as the whole truth is so commit the fallacy of Ekantavada).
As Jainism takes into account all these partial views, it is called Anekantavada.

The Jainas hold the following views as one-sided and dogmatic

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1. Buddhist view - There is nothing really permanent in the universe and that everything changes from
moment to Moment (Kshanikawida).

2. Non-dualistic Vedantins - change is unreal and that Reality is absolutely unchanging Nitya-vada.

According to Jainism each of them looks at one side (Ekanta) of reality only and thus commits the fallacy of
exclusive predication.

Thus, The Jainas recognize and accommodate change and permanence as genuine and real features of
existence. Change and permanence are both real. Change is true of the substance in one respect (point of view
of modes) whereas permanence is true in another respect (point of view of gunas). For instance, the soul is
both permanent and changing. As a permanent substance, it has consciousness as the essential character,
while pleasure and pain are its accidental characters.

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Jaina rejects the Buddhist view that reality consists in causal efficiency i.e. that an object is real if, it is capable
of causing an effect. The Buddha criterion is faulty, because according to even an illusionary snake must be
called real as it can cause effects like fears, flight, etc. So, causal efficiency cannot be a mark of reality.

1. If everything were momentary, the soul also would be so, and then we could not explain memory,
recognition, etc.

2. Liberation would then be meaningless because there would be no permanent soul to be liberated.
3. We accept theory of momentariness than it would be difficult to explain the law of Karma. Mere
momentary states would not even constitute any individual series.

4. Neither perception nor inference reveals the existence of anything in the world in which there is only
change and no clement of continuity.

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Classification of Substance

The broadest classification of substances, according to Jaina, is into the extended (having physical body) and
the non-extended. There is only one substance, namely, time (kala), which is devoid of extension. All other
substances possess extension. They are called by the general name astikaya because every substance of this
kind exists (asti) like a body (kaya), possessing extension.

Substances possessing extension (astikayas) are subdivided into two kinds; namely, the living (jiva) and the
non-living (ajiva). The souls again can be classified into those that are emancipated or perfect (mukta) those
that are in bondage (baddha). The souls in bondage are again of two kinds, those that are capable of
movement (trasa) and those that are immobile (sthavara), The immobile living substances have the most
imperfect kinds of bodies. They live in the five kinds of bodies made of earth, water, fire, air or plants
respectively. They have only the sense of touch; they possess, therefore, tactual (related with touch)
consciousness. The mobile living substances have bodies of different degrees of perfection and variously

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possess two, three, four or five senses. Souls or living substances like worms have two senses, namely, those of
touch and taste; those like ants have three senses, namely, those of touch, taste and smell; those like bees
possess four senses, namely, those of touch, taste, smell and sight. Higher animals like beasts, birds and men
have five senses, namely, those of touch taste, smell, sight and hearing.
Non-living substances possessing extension are dharma, adharma, akasa and Pudgala.

The following table will clearly show the above scheme of classification:

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Ajivas (Dravya) or Non-living Substance

Non-living substances possessing extension are dharma (motion), adharma (rest), akasa (space) and pudgala
(matter).
They are all without life and consciousness.

Dharma and Adharma: In the Jaina philosophy, the words 'dharma' and 'adharma' do not stand for merit and
demerit for which the Jainas have other terms, punya and papa. 'Dharma' and 'adharma' are the medium of
movement and rest respectively. The Jainas argue that just as the movement of a fish in the river would not be
possible without the medium of water, which is, therefore, a necessary condition, similarly the movement of a
soul or material thing requires some auxiliary condition without which its motion would not be possible. The
movement of the fish is, no doubt, initiated by the fish itself. Water is not the cause of the fish's movement.
Yet water is necessary as a medium in which the fish may move. 'Dharma' is likewise the medium of

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movement, though not its cause. It cannot make the non-moving objects move. It can only help the motion of
moving objects. Hence 'Dharma' is the principle of motion.

`Adharma' is the principle of rest. It serves as a medium of rest, 'like the shade of a tree helping the wayfarer to
stop for rest’ or ‘earth supporting things that rest on it'. Without 'Adharma', objects would be always moving.
`Dharma' and 'Adharma' are eternal, passive, formless and imperceptible. They are inferred as-the conditions
which help motion and rest respectively. Space gives room to subsist, 'Dharma' makes it possible for things to
move or be moved, and 'Adharma' to rest.

Space or Akasa

The function of space is to afford room for the existence of all extended substances. Soul, Matter, Dharma and
Adharma all exist in space. Though space is imperceptible, its existence is known by an inference like the
following: substances which are extended can have extension only in some place, and that is called Akasa,

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Though to be extended is the very nature of some substances, and no substance which lacks that nature can be
made extended by space, yet it is also true that, to be extended, a substance requires space, as a necessary
condition.

The Jaina distinguishes two kinds of space, the space containing the world where soul and the other substances
live (lokakasa), and empty space beyond such world (Alokakasa).

Matter or Pudgala

Matter in Jaina Philosophy is called Pudgala, which etymologically means 'that which is liable to integration and
disintegration (purayanti galanti cha). This world is used in Buddhism in the sense of a soul, while in Jainism it is
used for matter. Material substances can combine together to form larger and larger wholes and can also
break up into smaller and smaller parts. The smallest pans of matter, which cannot be further divided, being
part less, are called atoms (anu). Two or more such atoms may combine together to form compounds

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(sanghata or skandha). Our bodies and the objects of nature are such compounds of material atoms. Mind
(manas), speech and breath are also the products of matter.

A material substance (Pudgala) possesses the four qualities of touch, taste, smell and colour. These qualities
are possessed by atoms and also by, their products, the compounds. Sound is not an original quality like these
four, as most other Indian philosophers hold. The Jaina points out that sound along with light, heat, shadow,
darkness, union, disunion, fineness, grossness, shape is produced later by the accidental modifications of
matter.

Time or Kala

Time or Kala is the only non-extended (anastikaya) substance. Time is anastikaya because it does not extend in
space. Time is one and indivisible substance. It is infinite. It is not perceived, but inferred.

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It is the necessary condition of duration, change, motion, newness and oldness. It has also been distinguished
between real time (Paramarthika Kala) and empirical time (Vyavaharika Kala). The real time makes continuity
or duration possible and is infinite, one and indivisible. This empirical time can be divided into moments, hours,
days, and make other changes except duration possible.

The soul or Jiva

A Jiva or a soul is a conscious substance. Consciousness is the essence of the soul. It is always present in the
soul, though its nature and degree may vary. At the highest end of the scale would be perfect souls that have
overcome all karmas and attained omniscience. At the lowest end would stand the most imperfect souls, which
inhabit bodies of earth, water, fire, air or vegetable.
It is the soul that knows things, performs activities, enjoys pleasures, suffers pains, and illumines itself and
other objects. The soul is eternal, but it also undergoes, change of states. It is different from the body and its
existence is directly proved by its consciousness of itself.

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The Jainism defines Jiva as extended conscious substance. Its idea of Jiva is generally the same as-the Atman or
the Purusa in other Indian Philosophical schools. Like the monads of Leibnitz, the Jivas of Jainism are many,
qualitatively alike and only quantitatively different. Consciousness is regarded as the necessary quality of the
Jim (Soul). Every soul from the lowest to the highest possesses consciousness.

The lowest souls that inhabit material atoms appear to be lifeless and unconscious, but in fact life and
consciousness are present in them though in a dormant form. Purest consciousness is found in the
emancipated souls where there is no shred of karma. All souls are really alike. The degrees of consciousness
are merely due to the karma-obstacles. The soul in its intrinsic nature possesses Infinite Faith, Infinite
Knowledge, and Infinite fills, old Infinite Power. A jiva is a real knower. It is included in the Astikaya Dravyas
because its constituents possess extension in space. But it does not extend in space like matter. It is like the
light. Lust as the light fills the space where it is burning and just as many lights may remain in the same place
without coming into conflict with one another, similarly the souls fills the space and many souls may remain

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together without any conflict. Though itself formless, it takes the form of the body which it illuminates. The
soul of an ant is as big as the body of it and the soul of an elephant is as big as the elephant itself the soul is
coextensive with the body. 'Though we find souls in this world as embodied and as possessing the senses and
the mans which help the souls to know, yet really body.

Proofs of the Existence of Jiva or Soul

The Jainism presents proofs of the existence of soul (Jiva) of two kinds-

(1) Direct Proof and

(2) Indirect Proof.

Direct Proof: When we see attributes or qualities of the soul, we directly realize the existence of soul. The
experience of different attributes like happiness, sorrow, memory, thought, doubts, knowledge etc. leads to
the direct realization of soul, the possessor of these attributes.

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Indirect Proof: The indirect proofs of the existence of soul have been presented as follows:

1. We can move our body at our will. This shows that there must be a mover, the soul.

2. Eyes, ears, etc. are the sense organs, which are the various instruments of knowledge. But without a
coordinator knowledge cannot be attained through these sense organs. So soul must be there as a coordinator.

3.For the production of inanimate objects like cloth, table, jar, etc. an efficient cause is required in addition 'to
the material cause. Without this efficient cause even the body cannot come into existence. This efficient cause
is soul.

Kinds of jiva

Broadly speaking, Jainism divides Jiva into two kinds:

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1. Those who are liberated or emancipated (Mukta)

2. Those who are bound (Baddha) the souls in bondage are again of two kinds i.e. those that are capable of
movement and-those that are immobile. The immobile living substances have the most imperfect kinds of
bodies. They live in five kinds of bodies made up of earth, water, fire, air and plants. They have only the sense
of touch. The mobile souls (Jivas) are again classified as those who have two senses (e.g. worms), three senses
(e.g. ants), four senses (e.g. Bees) and five senses (e.g. higher animals and men).

Syadvada And Sapta-Bhangi-Naya

Syadvada is an important aspect of Jaina theory of judgment in relation to the Jaina theory of The
epistemological view of Jainism that we can know only some aspects of reality and so all our judgments are
necessarily relative, is known as Syadvada.

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The word, 'syat' literally means probable, perhaps or may be and Syadvada is translated as the theory of
probability or the doctrine of the may-be.
But probability and may be suggest skepticism and Jainism is not skepticism. Again, the word 'Syat' is translated
as somehow or perhaps.

The word 'syat’ is used here in the sense of the relative and the correct translation of Syadvada is the theory of
Relativity of knowledge. Reality has infinite aspects which are all relative and we can know only some of these
aspects. All our judgments, therefore, are necessarily relative, conditional and limited.

'Syat' or 'Relatively Speaking' or 'Viewed from a particular point of view’. Absolute affirmation and absolute
negation both are wrong.

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Six blind men touched elephant and claimed, one by one “Hey, the elephant is like a pillar,” said the first man
who touched his leg. “Oh, no! It is like a rope,” said the second man who touched the tail. “Oh, no! it is like a

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thick branch of a tree,” said the third man who touched the trunk of the elephant. “It is like a big manual fan”
said the fourth man who touched the ear of the elephant. “It is like a huge wall,” said the fifth man who
touched the belly of the elephant. “It is like a solid pipe,” Said the sixth man who touched the tusk of the
elephant. They began to argue about the elephant and every one of them insisted that he was right. They were
getting agitated. A wise man was passing by saw this. He stopped and asked them, “What is the matter?” They
said, “We cannot agree on what the elephant is like.” Each one of them told what he thought the elephant was
like. The wise man calmly explained to them, “All of you are right. The reason every one of you is telling it
differently is because each one of you touched a different part of the elephant. So, actually the elephant has all
those features that you all said.” “Oh!” everyone said. There was no more fighting. They felt happy and content
that they were all right.

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Sapta-Bhangi-Naya
(Seven Forms Of Judgement)

Sapta-bhangi-naya means 'the theory of seven-fold judgment' Ordinarily, logic distinguishes two kinds of
judgment- Affirmative and Negative. The Jaina logic distinguishes seven forms of judgment including these two.
It holds that there are seven different ways to Speak of a thing or its attributes, according to this point of view.

To Sum up, Jaina logic recognizes the following seven kinds of conditional judgment, each of which being
relative is preceded by the word syad. This is syadvada or Sapta-bhangi-naya.

The seven forms of judgments are as follows.

1. Syat Asti: Relatively, a thing is real: From the point of view of its own substance, place, time and nature, a
thing exists. For example, an affirmative judgments about a jug. Somehow the jug is in the room at a particular

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place and a particular time and as jug of a particular description. The general form of all affirmative judgments
can be symbolically represented as 'Relatively, a thing is real'.

2. Syat-Nasti- Relatively, a thing is unreal: From the point of view of substance, place, time and nature, a thing
does not exist as other things. The negative judgments about an object would be like somehow the jar is not
outside the room, meaning that the jar of that particular kind, at that particular time etc. is not outside. The
general form of all negative judgements is 'Relatively, a thing is unreal'.

3. Syat Asti ca, Nasti ca- Relatively, a thing is both real and unreal: The jar exists as its own substance in its
own place at a particular time with its own nature. It does not exist as another substance in another
place at another time with another quality. The general form of this judgment would therefore, be
'Relatively, a thing is both real and unreal'.

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4. Syat Avaktavyam- Relatively, a thing is indescribable: A jar is black when raw, and red when it is baked.
But if we are asked, what is the real colour of the jar under all conditions, the only honest reply would
he that the jar cannot be described. The general form of this judgment would therefore, 'Relatively, a
thing is indescribable'.

5. Syat asti ca, avaktavyam ca: Relatively, a thing is real and is indescribable : When a predicate is affirmed
of a thing with reference to its own substance, place, time and nature and a predicate is affirmed of it
as described above and denied of other things as different substances in other places and times and
with different natures simultaneously, we have affirmation and indescribability. By combining the first
and the fourth successively. We get this form of judgment i.e. 'Relatively, a thing is real and is
indescribable'.

6. Syat nasti ca avyaktavyam ca:- Relatively, a thing is unreal and is indescribable : When a predicate is
denied of both substances in other places at other times and with different natures, and a predicate is

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simultaneously affirmed of a thing and denied of other things, we have negation and indescribability.
By combined the second and fourth standpoint successively. We have this judgment form i.e.
'Relatively, a thing is unreal and is indescribable'.

7. Syat asti ca nasti ca avyktavyam ca: Relatively a thing is real, unreal and indescribable: When a predicate
is affirmed of a thing as its own substance in its own place at its own time and with its own nature, and
it is denied of other substances in other places, at other times and with other natures, and affirmation
and denial are made simultaneously,. We have affirmation, negation and indescribability. By
combining the third with the fourth point of view successively we get this form of judgment i.e.
'Relatively, a thing is real, unreal and indescribable too'.

Though, there are innumerable aspects of everything, the forms of judgment would be only seven, neither
more nor less.

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Justification for Syadvada

• It makes our ideas and concepts errorless and authentic.

• It promotes social, religious tolerance, harmony, etc.
• Syadvada provides a middle path between Buddha's theory of momentariness and Shankara's theory of
eternity. In Jainism, both are accepted as real.
• It solves religious disputes and other problems.
• It supports religious pluralism. In one sense multi-culturalism.

Arguments For Anekantavada

(i) Experience of our daily life proves this fact that there are innumerable objects in this universe, which are
all separately and independently real.

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(ii) Regarding the same object, we find different kinds of knowledge. It proves a thing has a number of
aspects. Every object possesses innumerable positive and negative characters.
(iii) Plurality of Jivas also supports Anekantavada.
(iv) Relativity of knowledge also supports Anekantavada.
(v) Presence of different philosophical views regarding the number and nature of ultimate reality supports
Anekantavada.
(vi) Sapta-bhangi-naya also supports that some objects can have seven types of judgments.

Bondage of the soul

The suffering individuals, for the Jains, are a jiva or a living, conscious substance called the soul. This soul is
inherently perfect. It has infinite potentiality within. The soul is either liberated or mundane (Worldly). Karma
(Jains believe that karma is a physical substance that is everywhere in the universe. Karma particles are
attracted to the soul by the actions of that soul.) is subtle matter, which enters into the soul and causes its

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bondage. By ignorance it identifies itself with matter. Karma is the link, which unites the soul to the body.
According to the Jainism the passions, which cause bondage, are anger, pride, infatuation and greed. These are
called Kasaya, because the presence of these in the soul makes matter particles stick to it. As the nature and
number of material particles attracted by the soul depend on its Karma. These particles themselves come to be
called Karma-matter or even simply karma. The Jaina speaks of the many karmas and names each after the
effect it produces.

According to Jainism, there are two kinds of bondage or bandha.

i. Bhava bandha: Internal or ideal bondage, i.e. the soul’s bondage to bad disposition (nature).

ii. Dravya bandha: And material bondage, i.e. the soul’s actual association with matter (dravya-bondage).

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Bondage, in Jaina philosophy, come, therefore, to mean the fact that jiva, infected with passions, takes up
matter in accordance with its karma. As passion or bad disposition of the soul is the internal and primary cause
of bondage, and the influx of matter into the soul is only the effect of it. The state when karmic particles
actually infiltrate into the soul and bind it is called Bandha or Bondage. In bondage, the karmic matter unites
with the soul by intimate interpenetration, just as water unites with milk or fire unites with the red-hot iron
ball.

Liberation

Concept of liberation According to Jaina Philosophy, the escape of the jiva from matter is liberation. Liberation
can come only through true discrimination between soul and matter. It is setting the self-free from the
material superstructure. If the bondage of the soul is its association with matter, liberation must mean the
complete dissociation of the soul from matter. This can be attained by stopping complete elimination of the
matter with which the soul has become already mingled.

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The first process is called samvara (i.e. the stoppage of influx) and the second nirjara (i.e. exhaustation or
wearing out of karma in the soul).

Samvara elements in this way the Jainas hold that Samvara and Nirjara are the means to moksha. Samvara
element stops astrava and bandha. With it Jiva is freed attachment, hatred and love and obtains equanimity for
pleasure and pain and becomes free of distortions with the result that material particles do not enter it to
cause any limitations. Samvara has two distinctions

i. Bhava samvara
ii. Dravya samvara.

Initially, in samvara distortions like love, hatred and attachment are negative, the state being called ‘bhava
samvara’. The following this entry of matter is stopped. This is called ‘dravya samvara’. Once the entry of

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karma particles has been stopped, it cannot be started afresh. When all the karma matter of the Jiva has been
destroyed he attains moksha. The Jainas have suggested the following ways of obstructing the entry of karma.

Nirjara element the destruction of karma particles, the seeds of limitation, is called Nirjara. These particles are
the ones already adhering to the self. In order to precipitate to this state, it is essential to sacrifice bad qualities
like attachment etc., and to have nididhiyasana. This makes the mind flexible and pure and the Jiva can
recognize the ‘soul’ situated in its own body. With this, the person endeavoring is bereft of his aim and the
ultimate end of life, philosophy and religion, self-realization is experienced.

We have seen that the passions or cravings of the soul lead to the association of the soul with matter. Looking
into the cause of the passions themselves, we find that they ultimately spring from our ignorance. Knowledge
along can remove ignorance. The Jainas, therefore stress the necessity of right knowledge. Right knowledge
can obtain only by studying carefully the teaching of the omniscient tirthankaras or teachers who have already
attained liberation and are, therefore fit to lead others out of bondage.

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But mere knowledge is useless unless it is put to practice. Right conduct is therefore regarded by the Jaina as
the third indispensable condition of liberation. Right faith, right knowledge and right conduct have therefore,
to be known in Jaina ethics as the three gems that shine in a good life. The path to liberation lies through right
faith, knowledge and conduct. Liberation in joint of these three.

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Right faith the first step in the process of self-realization is to discard superstitious beliefs and to adopt a
rational attitude in life. Right faith consists in seeing the true nature of every substances of 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 the path. One should analyze it, examine it, test it, verify it, and then, if satisfied,
be convinced of its truth. From the practical point of view, perception in the nature of the reality means to
have a total faith in the preachings of Tirthankaras (Arihantas on Jain Gods) and their scriptures known as
agams.

Right knowledge Right perception or faith makes us realize the reality of life, and the seriousness of our
purpose in life. Right knowledge is the true correct, proper and relevant knowledge of the reality. To
understand reality, one should know the constituent elements of universe and their relationship. From the
practical point of view, right knowledge means the proper knowledge of the six universal substances. Six
universal substances are: Soul, matter, motion, rest, space and time.

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Right knowledge makes us examine in detail the matter brought into the mind by right perception or
conviction. Both are mental processes. Right knowledge must be free from three main defects: doubt, delusion
and indefiniteness.

Right conducts Proper; correct, appropriate and truly natural conduct of the living being (soul) is known as
right conduct. The main purpose for a human being is to free himself from attachment (raga) and aversion
(dvesa). That is to be free from all impure activities of thought, word and deed. This will attain the state of
perfect equanimity. For practical purpose, right conduct comprises ethical codes, rules and disciplines, which a
human being is required to pursue for the ultimate freedom. This resolves into taking the five great vows of an
ascetic or five limited vows of householder.

• Non-Violence-Ahimsa

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• Truth-Satya
• Non-stealing-Asteya
• Chastity-Brahmacharya
• Non-possession/Non-attachment-Aparigraha.

Conclusion

Right faith and right knowledge are required for right conduct and all are interdependent. 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. Arihantas are human beings who have realized perfect vision,
knowledge, power and bliss. They have preached the religion principles, philosophy of life and pain of
liberation. At the end of their human life they will be totally liberated and will become siddhas. Siddhas are
souls that are completely free from karmic bondage and have attained liberation. They are body-less and live in

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Moksha at the top of the universe (lokakash). Both arihantas and siddhas are the Gods of Jain religion. At
present in the absence of arihantas, ascetics (acharyas, upadhyayas and sadhus) provide the spiritual guidance.

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