Jaina Ethics

SR No.: 001334
Original Sutra Author: N/A
Author: Dayanand Bhargav
Publisher: Motilal Banarasidas
Publication Year: 1968
Total Pages: 314
Language: English
Classification: Book_English & Principle
File Size: 15 MB

Page 60

Metaphysical Background
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held the view that the phenomena of transmigration is merely an illusion and that the soul is ever liberated.
(viii) It gets liberation. This goes against the view of Mimämsakas and Cārvāka.
(ix) It has a natural potentiality of upward motion. This quality has been stated by way of refutation of Māṇḍalika philosophy 1
even
The nine qualities of self given above fairly summarise the Jaina view of self. It may be pointed out that though the different systems of philosophy have many differences about the nature of self from the point of view of metaphysics, they do not differ regarding the basic moral principles which are the only means of self-realisation. For example the fifth quality, mentioned above, viz. whether the self is atomic in size or all-pervasive or it expands and contracts according to the size of body, does not affect the ethical behaviour and, therefore, need not detain us.
The fourth quality, mentioned above, viz., whether ātman is the agent or not is rather significant. Another question of importance is whether atman is endowed with consciousness or not. Last, but not the least, is the question of oneness or otherwise of soul.
The empirical self and the transcendental self
The differences in various schools of thought regarding these problems, are not so important ethically. A clear distinction is to be made between the empirical self and transcendental self. From empirical point of view, the self is the agent of actions and it undergoes such experiences as those of pain and pleasure. The Purvamīmāṁsā school seems to emphasise the empirical nature of self. From transcendental point of view, the self is pure, unalloyed and free from material pollution. The Sänkhya system seems to emphasise this aspect
of self.
Jainism, true to its tradition of non-absolutism, takes both these aspects into consideration together. The empirical
1. Dravyasangraha, Delhi, 1956, 2.
2. Samayasara, 7.