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
of Suddha Bhāvas after abundantly showing us the empirical and evanescent character of Subha and Aśubha Bhāvas that bind the soul to mundane existence. It does not assert that the soul is at present perfect but simply affirms that the self ought to attain the height illumined by it. It has the force of 'ought' and not of 'is', but this force is valid for empirical selves. In the opening chapter of the Samayasāra Kundakunda summarises the implication of the aforementioned two Nayas by saying that every self has heard about, observed and experienced the worldly enjoyments and consequential bondage, but the nature of the highest self has never been comprehended. Hence the former is Vyavahāranaya, while the latter is called Niscayanaya, which points to the potentiality of the empirical self to become pure and enjoy its unalloyed status." It is therefore averred that when the self has elevated itself to the domain of spiritual experience, the Vyavahāra Naya becomes false and the Niscaya Naya is seen to be genuine. In other words, we achieve the right to renounce the Vyavahāra Naya only when we have accomplished the loftiest height of mystical experience. If we regard the Vyavahāra Naya as untruthful at a low stage, Punya, Pāpa, bondage, and the necessity to do strenuous effort to achieve liberation would be of no avail. It may be noted here that the falsity of the Vyavahāra Naya affects neither the existence of external objects nor the omniscience of the transcendental self which reflects the differences of the world as they are. In explaining the nature of the ethical ideal in terms of Naya, Kundakunda advances a step further, and affirms that the transcendental experience surpasses all the conceptual points of view whether Niscaya or Vyavahāra. The former represents the self as unbound and untouched by Karmas, while the latter, as bound and touched by them, but he who transcends these verbal points of view is called Samayasāra, the goal to be achieved. The self becomes pure consciousness, bliss and knowledge.
It may be noted here that like the Paramārtha and Vyavahāra Nayas enunciated by Kundakunda, Samkarācārya, the great exponent of the Advaita doctrine, makes use of the Pāramārthika and Vyāvahārika view-points as the corner stones of his philosophy. But the two widely. The Pāramărthika view as advocated by Samkara negates the Pāramārthika existence of other material and non-material objects of the world which, in the view of the Jaina, have their own independent
1 Samaya. 4.
2 Samaya. 144.
3 Ibid. 141, 142.