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

Page 298

276
ETHICAL DOCTRINES IN JAINISM
of morality, and spiritualism gets shrouded in mystery. The emphasis on Samyagdarśana or spiritual conversion proves that the Jaina ethics is grounded in spiritualism.
With the light of right knowledge which enables the aspirant to look into his infirmities, the pursuit of right conduct sweeps away the obstructing elements which thwart the manifestation of uninterrupted happiness, infinite knowledge etc. In addition to right belief and right knowledge emancipation presupposes right conduct as well. He who observes partial conduct being not able to renounce the commitment of sins to the full claims the title of 'layman'. The minimum of conduct for the householder consists in the observance of five Anuvratas, and in the abandonment of meat, wine and honey. The Sīlavratas educate the individual for the exalted life of renunciation. The Pratimās are the systematic stages of advancement towards the life of asceticism. The exposition of the householder's ethical discipline on the basis of Pakşa, Cary, and Sadhanā is the all-inclusive way of describing the conduct of the householder. If one is encountered with the causes which terminate the present life, one should resort to the performance of Sallekhanā which is not other than the spiritual welcome to death. This is not yielding to death but a way of meeting the challenge of death undauntedly and adequately. Hence it should be distinguished from suicide.
The life of complete renunciation makes possible the extirpation of inauspicious Bhāva which remains unrealised in the householder's life of partial renunciation. The life of asceticism is not to recoil from the world of action but from the world of Himsā. The ascension towards a higher and nobler path results on account of being motivated by certain incentives to spiritual life traditionally known as twelve Anuprekşās. If they possess the potency of pushing ahead the layman into the realm of complete renunciation, they profess to serve as the guides for the monk who is pursuing the path of complete renunciation. The aspirant being actuated by these incentives comes to have a negative attitude towards worldly actions and acquisitions, and an enlightened positive, tenacious and resolute attitude towards the life of the spirit. After adopting the internal and external emblems at the sacred hands of an excellent Guru and after paying obeisance to him and after going through the course of discipline which is prescribed, he wins the credit of being styled Sramana.
The Saint adheres to the observance of five great vows (Ahimsā,