From Religious Books:

The ethical code prescribed by most religions is the same. However, ethical conduct alone is not sufficient for spiritual progress as elucidated by the present article. -DCJ

The most dominant factor of modern thought is science. It is clear nowadays that no idea that does not satisfy the bar of scientific reason has any chance of being accepted by modern thinkers. Religious ideas mainly based upon irrational traditions and superstitions will all be brushed aside as of no great importance. In this respect, Jainism is on a safer ground. Jain thinkers from the very beginning emphasize the importance of reason in all matters connected with religion. In fact, they prescribe the first and most important condition of religious development, complete freedom from popular superstition. According to the Jain thinkers, rational perception (SAMYAK DARSHAN, commonly called right faith) requires freedom from three types of superstitious beliefs (MOODHATAs). These are popular superstitions (LOK MOODHATAs), deity-related superstitions (DEV MOODHATAs) and delusive ascetic-related superstitions (PAAKHANDI MOODHATAs). These three types of superstitions must be renounced by a person before he starts on his spiritual path. Unless he discards various superstitious beliefs, he cannot begin his spiritual development freely and unimpeded.

Popular beliefs, such as belief that bathing in a particular river will wash off one's sins, going around a particular tree will promote one's virtue, and climbing up a particular hill will produce spiritual development, are all avoidable impediments on the way to true belief in the nature of reality (VASTU SWAROOP).

Whenever there is an epidemic in the society, people try to appease the deities by offerings. Such an attempt to propitiate certain deities is based upon the false belief that these deities are the real cause of the epidemic, such as cholera or small pox. Such practices are not only useless and ineffective but they also prevent men from discovering the true cause of such diseases and researching suitable and effective remedies. Thus deity-related superstitions are extremely detrimental to the society and a true Jain completely discards them.

The third type of false beliefs are related to faith in all sorts of monks.

Very often undesirable persons assume the role of a monk by changing their clothes and appearance. Many such individuals have no concept of reality - the basic tenets of religion. They trade upon the faith of unthinking and unsuspecting individuals who accept their edicts without question. These so-called monks mislead the common people as to the true form of religion.

They cheat the people to exalt their own stature.

By discarding all kinds of superstitious beliefs, a person becomes firmly established in the foundation of rational perception which is the first step in spiritual development. However, this alone is not enough. Rational perception no doubt places a person on the correct path. But rational perception alone cannot lead to complete spiritual development. Rational perception must be followed by rational knowledge (SAMYAK JNAAN). Equipped with rational perception one must try to secure a knowledge of things and persons, including the self. Unless one understands the true nature of oneself, one cannot achieve much. A rational knowledge of the nature of reality is a necessary condition for spiritual development.

Again, rational perception and rational knowledge are not sufficient for spiritual advancement. These must be followed by appropriate action - rational conduct. Rational conduct in the light of rational perception and knowledge is a necessary condition for spiritual development. The Jain religion teaches that all these three aspects are essential in a person if he is to reach his spiritual goal. This is expressed in the following aphorism of TATTVAARTH SUTRA:

SAMYAK DARSHAN JNAAN CHARITRAANI MOKSHAMARGAH

Rational perception, rational knowledge and rational conduct together constitute the path to salvation.

In this respect, Jainism differs from other schools of thought, some of which emphasize only faith (BHAKTI), some emphasize knowledge (JNAAN) and some emphasize conduct (KARMA). According to them, faith alone, or knowledge alone or conduct (action) alone are supposed to be sufficient to achieve salvation. Such one-sided beliefs are dismissed by the Jain thinkers. They maintain that all three must be adopted together to achieve one's spiritual goal.

An analogy is instructive and illuminating in this context. Salvation implies escape from the worldly existence (SAMSARA) - the cycle of birth, old age and death. Every person aims to reach a place that is free from birth and death. Such a desire is similar to the desire of a sick person to cure himself and attain normal health. To fulfill his desire the patient must have implicit faith in the physician who he consults. Next, he must have a proper knowledge of the medicine prescribed by the physician. Lastly, he must take the medicine according to the instructions given by the physician.

Faith in the physician, knowledge of the medicine, and taking the medicine as prescribed, all these three are necessary to eradicate the disease and to secure normal health. Similarly, spiritual health would be secured only by the trinity of rational perception, rational knowledge and rational conduct.

Footnotes:

1) Adapted from the article "The Message of the Religion of AHIMSA", published in Lord Mahavira And His Teachings, Shree Vallabhsuri Smarak Nidhi, 1983, pages 45-52. Back up

True Worship

Leave this chanting and singing and telling of beads.
Whom dost thou worship in this lonely corner of a temple with the doors all shut?
Open thine eyes and see thy God is not before thee.
He is there where the tiller is tilling the hard ground. . . . .
He is with them in sun and in shower. . . . . .
Come out of thy meditation and leave aside thy flowers and incense. . . . .
Meet him and stand by him in the toil and in the sweat of thy brow.

- Rabindra Nath Tagore, Noble Laureate

Home / email us