Philosophy In Jain Agams: Darśanācāra (Conduct-qua-Faith)

The conduct that is related to the right faith is known as Darśanācāra (the conduct of faith)..^[***] Right faith means faith and interest in truth. Right faith is of two types-(i) transcendental (ii) empirical. The transcendental right faith is related to the internal purification of the soul only and the empirical right faith is related to the monastic, sects or sampradāya.^[1]

1. Niḥśankita (Absence of scepsis)
2. Niṣkānkṣitā (Absence of perverse proclivity)

3. Nirvicikitsā (Absence of doubt)
4. Amuḍhadṛṣṭi (Deluded vision)
5. Upvrinhaṇa (Strengthening the faith)
6. Sthirīkaraṇa (Stabilization)
7. Vātsalya (Regard)and
8. Prabhāvanā (Exaltation)

1. Niḥśankitā - Absence of scepticism regarding the categories of truth propounded by Jina.

Niḥśankitā is the first type of Darśanācāra. The meaning of śankā is both suspicion and fear. Shantyācārya, Haribhadra etc. have denoted the meaning of śankā as doubt.^[3] Kundakundācārya has given its meaning as fear.^[4] Niḥśankitā in this sense comes with two meanings: as (i) no doubts in the words of jina (ii) fearlessness. The person with right faith must be free from doubt and fear.

2. Niṣkānkṣitā - Not to have any proclivity for accepting any school of philosophy other than the one propounded by the omniscient one.

Niṣkānkṣitā means not to get attracted by the doctrines or philosophies, that are heterodox to Jain philosophy. It too has two meanings (i) proclivity to accept the philosophies having absolutistic approach and^[5]

(ii) proclivity to gain prosperity through religious conducts.^[6] A man with the right vision remains away from both these types of inclination.

3. Nirvicikitsā - Absence of doubt about getting reward by pursuing spiritual practice.

Doubt in this context, also has two meanings (i) doubt in the fruit of spiritual activities^[7] (ii) hatred.^[8] A man with right faith keeps himself away from both these types of doubts. According to Svami Samantbhadra not to hate the body of a spiritual practitioner which seems to be impure due to outer condition, but actually is purified by the practice of the three jewels (right knowledge, right faith and right conduct) and to keep interest in virtues is Nirvicikitsā.^[9] Acharya Tulsi has described this term as-

nivvitigicchā sandehatyāga, nija sādhya-sādhanā ke phala mein.^[10]

This means 'to renounce doubt about the goal and results of spiritual practices.'

4. Amuḍhadṛṣṭi - Undeluded vision-unflinching faith in real (unfeigned) Deva (ford-founder), Guru (preceptor), Dharma (spiritual doctrine).

One, whose vision is not deluded is known as Amuḍhadṛṣṭi. Mūdhatā means deluded vision. Swami Samantabhadra has divided delusion into three parts as;

• Folk delusion -having a religious belief in river bathing etc.
• God delusion - worshiping such deities who have attachment and hatred.
• Orthodox or impious delusion - To confer benefits, etc., to a monk who is involved in violence etc.^[11]

According to Acharya Haribhadra, one who does not get influenced by seeing the prosperity of monks who belong to other sect and does not believes in absolutism, is known as Amuḍhadṛṣṭi.^[12]

5. Upvrinhaṇa - Strengthening of one's own faith and his coreligionists by appreciating them.

Strengthening the right vision is Upavrinhaṇa. Vasunandihas accepted the word 'Upaguhana' in the place of 'upavrinhaṇa'.^[13] Acharya Amritchandra has taken upaguhana as a type of upavrnhana. Development of tenderness and other virtues and overlooking other's weak points- both are the aspects of upavrinhaṇa.^[14]

6. Sthirīkaraṇa - To stabilise anyone who has become unstable in the path of spiritual practice. Stabilization means to realign people on the right track again after getting derailed from the path of religiousness or justice.^[15]

7. Vātsalya - Regard.

It means to keep regard for religion, spirituality and people belonging to the same religion or to provide food, cloth etc. to the ascetics belonging to the same religious institution. To render special service to the guru, diseased, practitioner or ascetic who is taking special penances, or a newly initiated monk etc. is called vātsalya.^[16]

8. Prabhāvanā - Exaltation - Prabhāvanā is to engage in the development of Jain religious congregation, to influence the soul with the practice of the three jewels and to spread the name and fame of their faith i.e. exaltation of Jain congregation.^[17]

Eight types of people are capable for the exaltation of congregation, such as:

1. Pravacanī - Possessor of the knowledge of twelve añgas, prominent figure of the era, an epitome of enlightenment.
2. Dharmakathī - Proficient in preaching and spreading the religious discourses.
3. Vādī - Logician - An expert in debating over philosophical issues.
4. Naimittika - Expert in the science of prognostication.
5. Tapasvī - Practitioner of penances
6. Vidyādhara - An expert of Prajnapti and skilled in other types of sciences.
7. Siddha - who is enriched in mystical powers
8. Ravi - who has the power of composing poetry (poet).^[18]

Stabilization, exaltation, devotion and regard towards detached souls, proficiency in spreading the message of jina congregation, service rendered to the fourfold congregation - these five are the bhuṣaṇas (ornamental qualities) of right faith.^[19] Out of these, the first three are considered as Sthirīkaraṇa, Prabhāvanā and Vātsalya respectively. The remaining two can also be considered as sub-types of Vātsalya.

The eight aspects of Samyag darśana (right faith) are essential parts of devotion towards truth. Nobody can worship truth and remain dedicated towards it without freeing himself from scepsis (suspicion or fear), perverse proclivity (attachment or instability of ideas), doubt (Hatred or denouncement) and deluded vision (the acceptance of the opposite ideas of self ethical values). Nobody can become a helper of others in the practice of truth, without strengthening his own and other's faith in self accepted religion, stabilization, regard, exaltation. From this point of view, all these eight parts of conduct qua faith are very important.