Dr. Samani Mangal Pragya
In Indian philosophy, words like dharma (religion), ācāra (right conduct) and nīti (policy) are considered as synonymous terms. The word religion is used in a wider sense. Social duties have also been referred to by the term dharma (duty) and the cāritra (conduct) has been regarded as the characteristic of dharma.[1] To remain in one's own nature is called 'svarūpe caraṇaṃ cāritraṃ'. It means 'to remain engrossed in oneself' is conduct. So, it has also been said 'vatthusahāvo dhammo'.[2] The nature of substance is - dharma. Actually to live in one's own nature is conduct. The practices by which a living being or soul remains engrossed with its own self are considered within the domain of conduct. Nonviolence, self restraint and penance are the forms of religion.[3] These are also the instrumental elements of conduct.
Conduct is the behavioural part of an individual and thinking is its cognitive aspect. When the knowledge gets translated into actions, it becomes conduct. Knowledge is a self experienced phenomenon, but conduct can be perceived by others also. The goodness and evilness of a human being is not measured from degree of knowledge but by the perfection of the conduct. The base of behavioural psychology is conduct.
Equanimity or equanimous state is the nature of the soul and non-equanimity defiles the conduct. The behaviour which drives one from non-self to the nature of the self and from non-equanimity to equanimity is the righteous conduct. According to Jain religion or philosophy, the universal criterion of righteousness and malpractice are equanimity and non-equanimity respectively. The conduct which takes one towards one's own nature is good conduct and the conduct, which diverts from the self, is defiled conduct.
