ISJS Jainism Study Notes E5 Vol 04

SR No.: 007719
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2011
Total Pages: 567
Language: English
Classification: Book_English
File Size: 15 MB

Page 421

is also an ultimate Reality just as the soul is. The whole system of karma, in its turn is governed by kriya-action. The fundamental cause of diversities, changes in the world is action. So long as there are vibrations, disturbances in soul, it will result in continuous transmigrations. Cultivating discipline in our bahaviour towards other souls and material substances is the fundamental basis of nonviolence.
The Jain conception of freedom is thus, that of the autonomy of the spiritual will which is characterized by selflessness, tranquility, steadfastness and energy, in the face of temptations posed by egoistic impulses and external objects. In other words, freedom can only be gained by a moral discipline, that too by following the praxis of non-violence in a radical manner. Any other conception of freedom can only be a perversion of truth and an abuse of words.
In ancient Indian society, a varied system of traditional rights, civil and political, existed which was largely of popular origin and was fundamental in Brahmanical law codes. The Jainas did not seek to replace this traditional system of law and institutions by any comprehensive alternative. It may also be admitted that the early Jaina canon does not evince any systematic interest in the reformulation of legal and political institutions. However, it does reflect over ideas and values which involve the state and connect it with a general philosophy of life.
The Indian faith recognizes one absolute and unconditional right, that of life. It is not a right created or recognize by law. To a certain extent, respect for life is admitted by all ethical, social and political systems but many of them subject it to significant restrictions such as the context of human life. Indeed, all political systems presuppose the justification of killing as punishment and of killing as part of a soldier's duty. Practically all legal systems recognize the right to kill in self-defense.
In Jainism, that respect to a life includes its life, happiness and freedom. Killing, inflicting injury and pain, compulsion abusing, all these are modes of violence and violate the respect to living beings of all orders, from the microscopic to the human. The Jaina principle of ahimsa has a characteristic and unique comprehensiveness since it prohibits the use of force in any manner against any form of life.
In this comprehensiveness, the principle is apparently inconsistent with ordinary secular life. The Jainas themselves realized this, and held that while the monks ought to seek to realize ahimsa fully, the man of world or householder could follow it with limitations. It is this limited principle of ahimsa which ought to form the guiding principle of legislation and policy. By following this upasakadharma, i. e. limited principles of conduct; the householder has an opportunity of training himself till he gets matured for renouncing the world. The essential principle of human conduct and society is the recognition of the self as value lying beyond the instinctive process of nature and the recognition of similarity between oneself and others. In their ignorance, men tend to disregard these principles, but rational reflection prepares them for such recognition and spiritually enlightened persons guide them in this regard.
Thus, in the wider society, the sense of 'T' and 'mine' coupled together with passions like pride etc. that indicate violence hold together family: lead to economic life as well. The human society which is driven by the conflicts and violence will be saved by the force and authority of the state. Orderly and peaceful human society would necessarily require the use of supreme force of sovereign power in society. The canons attribute the origin of punishment and coercion to the simultaneous growth of greed in men and niggardliness in nature. The close relation between the origin of coercive power in society and the fallen nature of man, according to Jainism, is not temporal but transcendent, and the state along with other institutions is a support to the life of virtue which leads man to rise from the fallen nature.
Violence continues in civil society, and even assumes greater proportions by becoming organized. The very institutions of family and property, which seek the protection of the state, themselves flourish on violence. Thus, within the imperfect conditions of human life, even though state is indirectly good, it is at the same time necessarily evil on account of its coercive nature.
Page 411 of 556
STUDY NOTES version 4.0