The Three Jewels of Jainism

The Three Jewels of Jainism, also known as the Triratna, represent the fundamental principles guiding the spiritual path in this ancient Indian religion. The first jewel is true faith (Samyak Darshana), emphasizing the importance of having true and unwavering faith in the teachings of Jainism.

The second jewel is right knowledge (Samjak Jnana), emphasizing the acquisition of the right knowledge and understanding of the nature of reality, karma, and the path to liberation.

The third jewel is right conduct (Samyak Charitra), emphasizing the importance of ethical conduct, non-violence, truthfulness, non-stealing, and other virtuous conduct that leads to spiritual progress.

Followers of Jainism consider these three gems essential for attaining spiritual liberation (moksha) and freedom from the cycle of birth and rebirth. By adopting right belief, right knowledge, and right conduct, the followers of Jainism seek to lead the way to enlightenment and the ultimate liberation of the soul.

The Three Jewels of Jainism

Introduction

As one of the world’s oldest religions, Jainism was founded in India around 500 BC by Mahavira, although elements of the religion developed long before that. A central belief in Jainism is the attainment of Kevala—a state of exalted or blissful existence comparable to Buddhist nirvana or Hindu moksha—through the practice of nonviolence. The three jewels of Jainism are also known as the three gems and the three refuges. They represent the basic practice of Jainism for both ascetics and lay people. While some freedom is given to the laity in the application of the law, no leniency is granted to those who choose to become ascetics and follow the path in letter and spirit.

Jain Trinity

In Jain belief, the Three Jewels consist of right perception, right knowledge, and right conduct as the path to liberation or blissful existence. These three gems in this particular order form the Ratnatraya, the trinity. Right perception comes from understanding the truth of reality; right knowledge is free from doubt; and right action is how one lives to attain Kevala.

The Three Jewels of Jainism

The three jewels common to both groups are the cultivation of

• 1. Right perception (Samyak Darshan),
• 2. Right knowledge (Samyak Gyan),
• 3. Right conduct (Samyak Charitra)

(1) Right Perception (Samyak Darshan)

Right perception is not a mere physical act. There is a mental process behind it, and it is greatly influenced by the attitude and background of the preceptor. Right perception comes with the ability to correctly distinguish between right and wrong, good and bad, right belief and wrong belief, right knowledge and wrong knowledge, and between truth and falsehood.

Right perception comes from the right thoughts, the right insight, the right knowledge, the right understanding, the right faith, the right relationships, and the right attitude. In the traditional sense, the right perception comes from the right belief and right thinking about the Tirthankara of Jainism and their teachings and from knowing the difference between Jiva, the embodied soul, and Ajiva, the inert matter. In the negative sense of the word, right perception also means not having wrong perception, which is acquired by not believing in false prophets, not following wrong scriptures, not believing in wrong knowledge, and not indulging in wrong practices.

Right perception leads to contentment (prasanna), detachment (nirvana), spiritual desire for liberation (Samvega), kindness (Anukampa), and faith in the path (astikaya). It also results in liberation from the eight kinds of pride, namely pride in family, physical strength, beauty, knowledge, wealth, authority, relationships, and spiritual advancement. Cultivating the right perception requires a great deal of inner discipline and persistent practice that requires the following requirements:

• (a) Faith without doubt,
• (b) Complete renunciation of the desire for worldly comforts,
• (c) Respect for believers on the way,
• (d) Absence of likes and dislikes,
• (e) disinterest in bad roads,
• (f) bringing unbelievers on the way,
• (g) Cultivating Right Faith
• (h) Spreading the knowledge of Jainism

(2) Right Knowledge (Samyak Gyan)

Right knowledge (Samyak Gyan) comes with the right perception, right understanding, right discrimination, and knowledge of true doctrine. Knowledge acquired through external agents is prone to error, whereas knowledge acquired directly through the faculties of the soul cannot be infallible. The true test of right knowledge is its ability to help us obtain what is good for us and avoid what is sinful. Right knowledge is useful and reliable because it is a true representation of what is.

Jainism recognizes eight types of knowledge. Five of them represent correct knowledge. They are mati (mental knowledge), shruti (acquired knowledge), avadhi (distant knowledge), Manahparyaya (paranormal knowledge), and Kevala (absolute knowledge). The remaining three types of knowledge constitute false knowledge (Mithya gyan). They are invalid knowledge, wrong knowledge, and bad knowledge.

Mati gyan (mental knowledge)

Mati gyan is ordinary perception acquired through the normal faculties of the mind, such as perception, cognition, analysis, and memory. It is further divided into smriti (remembering), Pratyabhijna or samjna (knowledge), tarka (inductive logic), and Abhinibodha or anumana (deductive logic). According to another classification, it is divided into Upalabdhi (result), Bhavana (feelings and emotions), and Up yoga (usefulness). Matigyan comes to us primarily through the sense organs (Indriyas). Sensory knowledge, therefore, always precedes intellectual knowledge.

Sruti Gyan

Sruti gyan is verbal and non-verbal knowledge acquired through signs, symbols, and words. Studying and listening are the usual methods of acquiring shruti gyan. While Matigyan is obtained through primary contact, Srutigyan is obtained through secondary contact or some other source. Srutigyan is of four types depending on how it is acquired: Gandhi (contact), Bhavana (attention), Upayoga (benefit), and Naya’s perspective. The difference between sruti and mati is very subtle because, in the case of sruti gyan, perception, cognition, and understanding also play an important role. Matigyan is the raw material from which Sruti Gan is derived as a finished product. The former is based on personal experiences and perceptions, while the latter is based on the knowledge and experiences of other people that have been borrowed through communication.

Avadhi Gyan

Avadhi gyan is clairvoyance or knowledge of far and distant things acquired through higher faculties without the use of senses or study. It comes either from birth (bhava) due to previous karma or from virtues (gunas) acquired by doing good karma and destroying bad karma.

Manahparyaya Gyan

Manahparyaya gyan is the knowledge gained psychically through the minds of other people using the paranormal ability of mind reading or telepathy. People with this ability can see the thought forms and mental impressions of other people and instantly know what they are thinking. Manahparyaya gyan is obtained because of previous good karma or virtue acquired in the present life by removing impure karma. Manahparyaya is a kind of samadhi gyan, but it is limited to the scope of other people’s minds and what is going on in them. In comparison, avadhi gyan extends to everything and everywhere. Secondly, both human beings and others can get avahi gyan, but mana Paryaya is possible only in the case of humans.

Kevala Gyan

Kevala gyan is ‘one’ knowledge or absolute knowledge. It is also described as perfect knowledge or ultimate knowledge. Kevalagyan is not subject to viewpoints or perspectives because it contains all viewpoints and perspectives simultaneously. He is omniscient, omnipresent, indescribable, limitless, eternal, and transcendental, beyond the limitations of space and time. It is obtained only when one has attained nirvana.

The knowledge obtained by these five means is divided into both direct knowledge (Pratyaksha) and indirect knowledge (paksha). Direct knowledge is knowledge that is acquired directly without the intervention of an external agency. Of the five types of knowledge, the first two are considered indirect and therefore reliable, while the last three are direct and more reliable. Indirect knowledge is prone to errors, invalid conclusions, and falsehoods, while direct knowledge is perfect.

From the right perception comes the right knowledge. From the right knowledge comes the right behavior and the power of discrimination. As karma is gradually removed from the embodied self, it begins to acquire various kinds of right knowledge. First comes perceptual knowledge. Hence the desire to study and gain knowledge of shruti. From the study of science and its practice come clairvoyance, or the knowledge of distant objects, and telepathy. These extraordinary powers enable the jiva to come into contact with higher beings, from whom he gains more knowledge, leading to his further purification. As the Jiva becomes proficient in various types of knowledge, he gradually moves on the path of liberation and attains Keval Gyan, or supreme knowledge. Finally, in the transcendental state, the Jiva gains perfect knowledge and becomes complete.

(3) Right Conduct (Samyak Charitrya)

These three jewels are interconnected and work in tandem. One cannot have the right behavior without the right knowledge, and one cannot have the right knowledge without the right perception. Right action comes from knowing what is right and what is wrong and what is right. It is the practice of right knowledge as revealed by the Tirthankaras and Jinns. At the heart of their teachings is the practice of non-violence as a solution to the problem of karma. However, ahimsa must be practiced in conjunction with other teachings. A follower of Jainism should have no doubts about the teachings of the Jinas. From faith comes conviction and determination to stay committed to the path. Belief in doctrine is therefore the first commitment expected of every follower. The belief is further cemented by the 12 vows, or Vratas, that each Jain initiate must undertake to begin their journey on the path. Of the 12 vows, five are principal vows or Maha-Vratas, and the rest are subsidiary vows or Anuvratas. The Jain scriptures provide additional information on how to practice each of the major vows.

The Three Jewels in Jain Symbolism

The traditional symbolism of Jainism was a collection of symbols (Jain symbols) presented together to represent different aspects of the universe. This included a raised hand representing non-violence, a four-armed swastika above the hand, and three dots above a swastika representing the Three Jewels of Jainism. In recent years, the swastika, which originally represented the cycles of birth and death and various categories of Jain participation, was removed as a result of the appropriation of the swastika by the Nazi Party and the devastation they caused during the Holocaust and World War II. The symbol was replaced by Om.

Conclusion

Some of the basic features of Jainism are useful for our lives, even if we are not followers of this religion. Religious tolerance, mercy towards other animals and humans, ethical purity, harmony between self and environment, and spiritual contentment are some of them. Furthermore, the three jewels of Jainism are universal values ​​and apply to each of us.

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