LIBERATION OF THE SOUL
By Mr. R. C. Jain

The word ‘Jina’ means conquerer. It is the common name applied to those, who have conquered all their passions and have attained perfect liberation.  The followers of these ‘Jinas’ are called ‘Jains”. They adore the Jinas or the ‘Tirthankars’ who were once in bondage, but became through their own efforts, free, perfect, omniscient, omnipotent and all-blissful. Jainas believe that every soul, that is in bondage now, can follow the example set by the Jinas and attain , like them, perfect knowledge and joy. This is the great element of optimism that inspires every true Jain with absolute self-confidence.

Jainas also believe strongly in the inexorable law of ‘karma’, which no mercy can bend. The consequences of past misdeeds can only be counteracted by generating within the soul strong opposite forces of good thought, good speech and good action. Everyone must work out his own salvation.

The bondage of the soul is its association with matter. So, liberty means complete dis-association of the soul from the matter. This can be attained by stopping the influx of new matter into the soul, as well as, by complete elimination of the matter with which the soul has got already mingled. The first process is called ‘sanwar’ (laoj) and the second ‘nirjara’ (futZjk).The root cause of the association of the soul with the matter is the cravings or passions of the soul. Our ignorance about the real nature of our souls and other things leads to anger, vanity, infatuation and greed.

Knowledge alone can remove ignorance. The Jainas therefore stress the necessity of right knowledge or the knowledge of reality. Right knowledge can be obtained only by studying carefully the teachings of omniscient Tirthankars or teachers, who have already attained perfect liberation from passions and are, therefore, qualified to lead others out of bondage. Before we feel inclined to study their teachings, we must have the general acquaintance with the essentials of teachings and consequent faith in the competence and ability of these teachers. The right sort of faith based on general preliminary acquaintance paves the way for right knowledge and is therefore regarded as indispensable.

Thus, there is the need for right faith. According to Jainism, right faith is the attitude of respect towards the Truth. This faith may be inborn or acquired by culture. In any case, faith can arise only when the karmas that stand in its way or the tendencies that cause disbelief, are worn out. It is believed that the more one studies the teachings of the Tirthankars, the greater would their faith grow and the perfect knowledge would cause perfect faith. As in the case of faith, so in the case of knowledge, the existence of innate tendencies and karmas, stand in the way of correct knowledge, the removal of those karmas should be attempted. 

Mere knowledge is of no use unless it is put into practice. Right conduct is therefore regarded by the Jainas as the next indispensable condition for liberation. In right conduct, a person has to control his passions, his senses, his thoughts, speech and action. This enables him to stop the influx of new karma and eradicate old ones, securing gradually thereby the elimination of the matter which ties the soul into bondage. Good conduct is explained as refraining from what is harmful and doing what is beneficial.

It is the karmas that lead him to suffering and bondage. Right faith, right knowledge and right conduct are considered to be three gems in the Jain literature. They shine in the life of a person who is advanced on the path of liberation. Perfection of conduct goes hand in hand with the perfection of knowledge and faith. When a person, through the harmonious development of these three gems succeeds in overcoming the forces of all passions and the karmas, old and new, the soul becomes free from its bondage to the matter and attains liberation.

For the stoppage of the influx of new karmas, and also eradicate the old ones, one must follow these steps:

  1.  take the five great vows:

    1. Ahimsa, (Non-violence) e.g. abstinence from all injury to life. Respect for life wherever found becomes then an irrestible duty and this duty must be performed in every minute act in life.

    2. Satya (Truth) e.g. abstinence from falsehood.

    3. Asteya (non-stealing) e.g. abstinence from stealing.

    4. Brahmcharya (celibacy), or self-indulgence in every form.

    5. Aparigraha, (non-attachment) e.g. abstinence from all forms of attachment for the objects of five senses – pleasant sound, touch, colour, taste and smell. Attachment to the worldly objects means bondage to the world. Liberation is impossible without the withdrawal from attachment.

  2. practise extreme carefulness in walking, speaking, receiving, placing and calling nature calls so as to avoid doing any harm to any living being.

  3. Practise restraint of thought, speech and bodily movements (man, vachan and kaya) , practise forgiveness, humility, straight-forwardness, truthfulness, cleanliness, self-restraint, austerity, sacrifice, non-attachment and celibacy.

  4. Meditate on the cardinal truths regarding the self and the world.

  5. Conquer through fortitude, all pains and discomforts that may arise from hunger, thirst, heat, cold etc.

  6. Attain equanimity, purity, tranquility, absolute greedless ness and perfect conduct.

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