Dr. Samani Mangal Pragya
The basis of Lord Mahavira's conduct and philosophy is equanimity. 'Samiyae Dhamme’[1] Spirituality can not be different from equanimity. One, who is in the state of equanimity does not conduct sinful activities.[2] Actually, whatsoever is free from attachment and hatred, is only the right conduct. The more one has of these two in one's behaviour, the more defiled his behaviour will be, so for the purification of conduct it is a requirement to remain in equanimity.
Equanimity is two fold: (i) dependent upon self and (ii) dependent upon others. Equanimity which is achieved by the subjugation of attachment and hatred resulting into an experience of equanimity during both favourable and unfavourable circumstances is self-dependent equanimity. All living beings seek happiness, no one desires suffering, and hence, no living being should be killed or hurt. This equanimity belongs to the second category and therefore it is not self-dependent. For the cultivation of self-dependent equanimity, the Lord has said 'One should with over the passions', and for the second kind of equanimity, he has said, 'One should desist from killing living beings' i.e. sins like Prāṇātipata etc.[3] Both of these forms can be considered as equanimity - transcendental equanimity and empirical equanimity. Self dependent equanimity is transcendental equality and equanimity dependent upon others is empirical equanimity. From these two types of equanimity, two effects can be seen. Self dependent equanimity is purifier of the soul whilst equanimity dependent upon others is based on behavioural purification. Thus, purification of the individual and society are concomitant on the basis of these two forms of equanimity, which is most desired result. This is the speciality of Jain conduct in that it has maintained a balance between transcendental and the empirical world. As a result of this, the spiritual development helps in the upliftment of the society also.
Worldly being is bound to karmas and it keeps on accumulating more karmas and experiences its results. The eternal relation of soul and karma is the cause for the cycle of birth and death. From a transcendental viewpoint, this is not the nature of the soul. However, from a spiritual point of view, that which is not the nature of the soul, is suffering. Suffering is abandonable, while happiness is the most desirable. Ācāraṅga commands to destroy the chain starting from anger to misery.[4] The centre point or the main fact of suffering is passion. With the removal of the seeds of passion, sorrows get automatically uprooted. With the weakness of passion, equanimity arises. Equanimity is at the nucleous of conduct. All other parts of conduct are beneficial only, if they are nurtured inlife with the development of equanimity.
Backbone of righteous Jain conduct is right knowledge. Knowledge has no importance which is bereft of conduct. Practice of non-violence is possible only with knowledge. This fact was emphasised in the Jain āgamas which pronounced it with the strongest voice-'one who does not know the living being and the non-living being, how will he then know self- restraint.[5]' It means that the practice of self restraint is not at all possible for an ignorant man. First of all, it is mandatory to know what constitutes a living being and a non- living entity. After knowing this fact, practice of non-violence becomes easy and simple.
jñānakriyābhyāṃ mokṣaḥ.
Through the synchronization of knowledge and action, one can attain the ultimate aim. Salvation can not be achieved either by knowledge alone or merely by conduct. Synchronization of the two is essential.
