Ratnatraya

The three shikhar (top) of a Jain temple represents Ratnatraya (three jewels)

The ratnatraya are the three jewels of Jainism, namely samyak darshana (right faith or view), samyak gyana (right knowledge), and samyak charitra (right conduct), which constitute the path to liberation.

The Path to liberation

According to Jainism, purification of soul and liberation can be achieved by following the moksha marg, the path to liberation, ^[1] which consists of three jewels: ^{[2] [1] [3]} Samyak darśana (Correct View), meaning faith, acceptance of the truth of soul (jīva); ^[4] Samyak jnana (Correct Knowledge), meaning undoubting knowledge of the tattvas; ^[5] and Samyak charitra (Correct Conduct), meaning behavior consistent with the Five vows. ^[5] Jain texts often add samyak tap (Correct Asceticism) as a fourth jewel, emphasizing belief in ascetic practices as the means to liberation (moksha). ^[6]

The very first sloka (aphorism) of the Sacred Jain text, Tattvartha sutra reads:

Right faith, right knowledge, and right conduct (together) constitute the path to liberation.

— Tattvārthasūtra (1-1) ^[7]

Ācārya Pujyapada writes in Sarvārthasiddhi (translated by Prof. S. A. Jain):

Perfect release from all karmas is liberation. The path to liberation is the method by which it can be attained. The singular ‘path’ is used in order to indicate that all the three together constitute the path to liberation. This controverts the views that each of these singly constitutes a path. Hence it must be understood that these three— right faith, right knowledge and right conduct — together constitute the direct path to liberation. ^[8]

Right Faith

In Jain flag, three dots above swastika represents Ratnatraya

Chart showing Samyak Darsana as per Tattvarthasutra

Acharya Umaswami has written in Tattvārthasūtra that Tattvarthasraddhanam Samyak-darshanam (1-2), ^[9] which means "Belief in substances ascertained as they are is right faith." ^[7]

These seven substances also called tattva are: ^[10] —

1. jīva — the soul which is characterized by consciousness.
2. ajīva — the non-soul
3. āsrava — inflow of auspicious and evil karmic matter into the soul.
4. bondage (Bandha) — mutual intermingling of the soul and karmas
5. Samvara (stoppage) — obstruction of the inflow of karmic matter into the soul.
6. Nirjara — gradual dissociation of karmic matter from the soul
7. Moksha (liberation) — complete annihilation of all karmic matter (bound with any particular soul)

Right knowledge

Pranamas (means of knowledge)

Jain texts mention that knowledge is of five kinds – sensory knowledge, scriptural knowledge, clairvoyance, telepathy, and omniscience. ^[11] Out of these, sensory knowledge, scriptural knowledge and clairvoyance may also be erroneous knowledge. ^[12]

Right conduct

Right conduct is the application of the knowledge developed, so as to exercise control over our inner desires and reach a stage where there is no attachment or aversion.

Right conduct includes: ^[13]

• Five kinds of spiritual purity

1. Sāmāyika (equanimity),
2. penalties for faults arising from inadvertence, or negligence, on account of which one loses equanimity,
3. refraining from himsa (injury),
4. control of passions, and
5. contemplation of one's own soul

• Observance of Mahavratas (five major vows) and seven supplementary vows.

Head	Vow	Meaning
Five vows	1. Ahiṃsā	Not to hurt any living being by actions and thoughts
	2. Satya	Not to lie or speak what is not commendable. [14]
	3. Asteya	Not to take anything if not given. [15]
	4. Brahmacharya	Chastity / Celibacy in action, words & thoughts
	5. Aparigraha (Non-possession)	Detachment from material property.
Guņa vratas [16] Merit vows	6. digvrata	Restriction on movement with regard to directions.
	7. bhogopabhogaparimana	Vow of limiting consumable and non-consumable things
	8. anartha-dandaviramana	Refraining from harmful occupations and activities (purposeless sins).
Śikşā vratas [16] Disciplinary vows	9. samayika	Vow to meditate and concentrate periodically.
	10.desavrata	Limiting movement to certain places for a fixed period of time. [17]
	11.upvas	Fasting at regular intervals.
	12.atihti samvibhag	Vow of offering food to the ascetic and needy people

See also

• Three Jewels of Buddhism

References

1. Cort 2001a, pp. 6–7.
2. Vijay K. Jain 2011, p. 6.
3. Fohr 2015, pp. 9–10, 37.
4. Jaini 1998, pp. 141–147.
5. Jaini 1998, pp. 148, 200.
6. Cort 2001a, p. 7.
7. Vijay K. Jain 2011, p. 2.
8. S. A. Jain 1992, p. 4.
9. Tattvartha Sutra
10. S. A. Jain 1992, p. 7.
11. Vijay K. Jain 2011, p. 5.
12. Vijay K. Jain 2011, p. 13.
13. Champat Rai Jain 1917, p. 57.
14. Vijay K. Jain 2012, p. 61.
15. Vijay K. Jain 2012, p. 68.
16. Vijay K. Jain 2012, p. 88.
17. Vijay K. Jain 2012, p. 90.

Sources

• Cort, John E. (2001a), Jains in the World : Religious Values and Ideology in India, Oxford University Press, ISBN   978-0-19-513234-2
• Fohr, Sherry (2015), Jainism: A Guide for the Perplexed, Bloomsbury Publishing, ISBN   978-1-4742-2756-8
• Champat Rai Jain (1917), The Practical Path, The Central Jaina Publishing House
• Jain, S. A. (1992) [First edition 1960], Reality (English Translation of Srimat Pujyapadacharya's Sarvarthasiddhi) (Second ed.), Jwalamalini Trust, This article incorporates text from this source, which is in the public domain.
• Jain, Vijay K. (2011), Acharya Umasvami's Tattvarthsūtra (1st ed.), Uttarakhand: Vikalp Printers, ISBN   978-81-903639-2-1, This article incorporates text from this source, which is in the public domain.
• Jain, Vijay K. (2012), Acharya Amritchandra's Purushartha Siddhyupaya: Realization of the Pure Self, With Hindi and English Translation, Vikalp Printers, ISBN   978-81-903639-4-5, This article incorporates text from this source, which is in the public domain.
• Jaini, Padmanabh S. (1998) [1979], The Jaina Path of Purification, Delhi: Motilal Banarsidass, ISBN   978-81-208-1578-0