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 56

ETHICAL DOCTRINES IN JAINISM
In the ethico-religio-philosophical works of the Jainas the highest good is diversely formulated. Fed up with the kaleidoscopic transformations of the world, the Jaina Ācāryas have dived deep into the inner hidden regions of the spirit, and have expressed the highest good in different ways. But it may be noted here that all the formulations of the highest good convey identical meaning.
LIBERATION SYNCHRONOUS WITH THE DESTRUCTION OF KARMAS AS THE ETHICAL IDEAL: First, the deliverance of self is deemed to be the highest good. Every human being ought to render strenuous efforts to seek his own salvation from the miseries of the world. All the systems of Indian philosophy with the solitary exception of Cārvāka acquiesce in recognising liberation as the ethical ideal, though they differ in the nature of realisation. From the view point of the Jaina, it is not the identification of self with the Brahman, as contemplated by the Vedāntin, but it is the attainment of Siddhahood, wherein self-individuation is sustained. The Sūtrakrtānga tells us that liberation is the best thing, just as the moon is the best among the stars. The Ācārānga pronounces that liberation is achieved by a man who does not feel disinterested in Self-denial. Just as fire immediately burns the dry sticks, so the self established in itself forthwith annuls the filth of Karmas. In the state of final liberation the empirical self is metamorphosed into transcendental, permanent existence. Again, having totally annihilated the eight types of Karman, and having experienced the supersensuous bliss that passes understanding, the empirical self becomes completely bereft of any collyrium that may again cause bondage, and as such abides at the summit of the world without having abandoned anything to be accomplished."
PARAMĀTMAN AS THE SUMMUM BONUM: Secondly, the ideal is also described as the attainment of Paramātman after one's passing through the state of Antarātman and renouncing the state of Bahirātman. These three states of the same self may very well be compared with the three types of attitudes as recognised by Dr. CAIRD: "Man looks outward before he looks inward, and he looks inward before he looks upward”.?
1 Sūtra. Kr. I. 11, 22. 2 Acarā. 1, 2, 2, p. 17. 3 Acarā, 1, 4, 3, p. 39. 4 Gomma. Ji. 68. 5 Ibid. Mo. Pā. 7. 7 Evolution of Religion, II. 2. (vide, Constructive Survey of Upanişadic Philosophy, p. 247.)