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

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Jaina Ethics the Hinayāna tradition : (i) Conduct (sila), (ii) Meditation (samādhi) (iii) contemplation (prajñā).
(i) Conduct includes the observance of the following vows : (a) non-violence (b) non-stealing (c) truth (d) celibacy (e) abstinence from intoxication.
These vows are meant for all. The mendicants are asked, in addition, to observe abstinence from (a) evening meals (b) garlands (c) valuable beds (d) music (e) gold and silver.
(ii) Meditation, in Buddhism, has been given a special status.
(iii) Contemplation includes (a) study (frutamayi) (b) rational thinking (cintāmayi) (d) affirmed knowledge acquired by meditation (samādhijanyaniscaya). These three stage of contemplation are strikingly similar to śravana, manana and nididhyāsana of Vedānta system.
The ethical principles of Buddhism can be described from another view-point also. It is the eight-fold path (astāngika mārga) which leads to liberation. These include right attitude (samyagdssti), determination (saṁkalpa), speech (vāk), action ( karmānta), living (jiva) effort (viryam). The Sāṁkhya-yoga
According to Sāṁkhya, the discriminating faculty (vivekakhyāti), which makes clear distinction between puruşa and praksti, leads to liberation.
In Yoga, which deals with the ethical aspect of that very system, which is metaphysically represented by Samkhya the cardinal moral virtues are said to be five yamās which literally resemble the five vratas of Jainism. Here the Vyāsabhāsya of Yogasūtra clarifies that truth is subservient to nonviolence. A truth, which leads to violence, is said to be virtue in appearance but sin in reality.2
1. Ibid., pp. 181-182. 2. "वागुक्ता सा यदि न वंचिता भ्रान्ता वा प्रतिपत्तिवन्ध्या वा भवेदित्येषा
सर्वभूतोपकारार्थ प्रवृत्ता न भूतोपघाताय यदि चैवमप्यभिधीयमाना भूतोपघातपरव स्यान्न सत्यं भवेत् पापमेव भवेत्तेन पुण्याभासेन पुण्यप्रतिरूपकेण कष्टं तमः प्राप्नुयात्तस्मात्परीक्ष्य सर्वभूतहितं सत्यं ब्रूयात् ।
- Vyāsa on Yogas ūtra, Allahabad, 1912, 2.30.