Ethical Doctrines in Jainism

SR No.: 006955
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 2001
Total Pages: 322
Language: English
Classification: Book_English
File Size: 8 MB

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ETHICAL DOCTRINES IN JAINISM
fresh Karmas necessitating future birth. This sort of payment of social debt is unique, without any parallel. Thus we see that social dependence gradually decreases and ends in absolute independence. It is only at this stage that we are capable of saying that individuality or the individual stands completely aloof from the social debt. As a consequence of this fact, Jainism alleges that the individual is not like an organ absolutely dependent for its sustenance on social organism. Social dependence cannot rob the individual of his freedom to achieve his spiritual individuality. An individual is not a mere cog in the social machine. Jainism no doubt declines to accept the unrestricted individualism that ignores social obligation. Thus the true view recognises that the individual and society influence each other. The individual moulds and is moulded by society.
CONCEPT AND FUNCTIONS OF THE STATE: The strict observance of the Aņuvratas and the Sīlavratas by the human beings at large will result in the evolution of stateless society. The political power will be needless on account of the emergence of such individuals as have a selfregulated life. The householder's vows of Aparigraha, Satya, Asteya; and Digvrata, Deśavrata, Bhogopabhoga-parimāņavrata are pregnant with the capability of unravelling all the economic problems; the householder's vows of Brahmacarya, Sāmāyika and Proşadhopavāsa are sufficient for educating the individual in the art of self-control on its positive side, and Anarthadandatyāga-vrata, on its negative side; the spirit of social service is capable of being nourished by the vow of Vaiyāvstya; and lastly, the householder's vow of Ahimsā will serve as the guiding and pervasive principle throughout. The State as the outward garb of society must needs be abandoned and renounced when the society as a whole moulds its life in consonance with the prescription of vows. The existence of an enlightened social order can dispense with the state altogether. But this is an ideal condition and we feel that it cannot be materialised. Probably there will come no time when all the individuals will be self-regulating. Hence state in some form or the other will exist.
Thus human imperfection will necessitate the continuation of state control and authority. The state is no doubt an evil but a necessary evil. It should contrive to manage its affairs in a way which will assist the development of perfect social order. Its national and international activities should be guided by the principle of non-violence and Anekānta. In order that the state may function properly without encroaching upon