Philosophy In Jain Agams: Ratnatraya (Three Jewels) : Path to Salvation

Karma veils and destructs the original qualities of the soul. As a result, the soul becomes ignorant about the self and migrates in the world for infinite periods of time. The concept of conduct focuses on the factors that can break this relationship because it is a heterogenous material and is forbidable. With utmost purity of three virtues i.e. Right knowledge (samyak jñāna), Right faith (samyak darśana) and Right conduct (samyak cāritra) - this heterogenous relationship comes to an end and the ultimate form of conduct, i.e. emancipation is attained. The right knowledge, faith and conduct collectively comprise the path of salvation.^[1] Attainment of the ultimate goal i.e. salvation is possible only by following these three virtues. Both knowledge and conduct have found an important place in Jain conduct. Both together can become the means of attaining salvation.

For spiritual development, the first step of conduct is right faith. In the absence of right faith, neither knowledge nor conduct can become fruitful.^[2] So, for the achievement of spiritual development, primary requirement is possession of right faith. With attainment of right faith, knowledge automatically becomes right. There remains no need for separate efforts for the same. Right knowledge becomes fruitful due to right conduct. The exploration of complete knowledge is impossible, without spiritual practice. That's why the only justifiable preceding cause of salvation is right conduct. From the sequence point of view, knowledge and faith can be treated as causes preceding the conduct. Acharya Umaswati in Tattvārtha sūtra determines the path to salvation, with the serial presentation of these three. It clearly reflects which the justifiable preceding causes are to be considered as the consequent ones.

All beings possess a combination of these three - knowledge, faith and conduct, but the goal of salvation cannot be achieved, merely with the possession of all these. All the three can be both - right or perverted. Spiritual practice for liberation is accomplished with right faith,knowledge and conduct. From spiritual practice point of view, right faith has the first and foremost place, then right knowledge has the second place followed by right conduct in the third position. Knowledge without faith, conduct without knowledge, the freedom from bondage without conduct and salvation without the freedom from bondage cannot take place.^[3]

The goal reaches its accomplishment when these three are possessed, in their completeness. The soul becomes an enlightened soul (siddha) with the freedom from karmas. Jain philosophy considers bhakti yoga, jñāna yoga and karma yoga collectively, as means of salvation. Right faith, right knowledge and right conduct, can be called bhaktiyoga, jñānayoga and karmayoga* respectively. Penance has also been considered as leading to the the path of salvation in the Uttarādhyayana,^[4] but penance here, is included in the conduct.

Tri-Ratna(Three jewels) and Astāñga Mārga(Eight fold path)

The eight-fold path described in the Buddhist philosophy, can be compared with the Jain concept of the three ratnas - right faith, right knowledge and right conduct. These eight parts are as follows:

1. Right View
2. Right Resolve
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration^[5]

These resonate very much with the three aspects of the path ofliberation in the Jain philosophy. 'Right faith' is accepted as the very first element of the path of salvation in both Jain and Buddhist tradition. Right resolution is comparable to right knowledge. The other six aspects of Buddhist description come under the right conduct of Jainism. These aspects of conduct have been expanded in the Buddhist philosophy. If the aspects of conduct are expanded, they can be more than six also. In Jainism, right conduct has been described as a significant component in the path of salvation. Its sub classes have not been explained here, as in Buddhist philosophy.