Mahavira and his Teaching

SR No.: 008019
Original Sutra Author: N/A
Author: C C Shah, Rishabhdas Ranka, Dalsukh Malvania
Publisher: Bhagwan Mahavir 2500th Nirvan Mahotsava Samiti
Publication Year: 1977
Total Pages: 509
Language: English
Classification: Book_English, Biography, Religion, & Principle
File Size: 12 MB

Page 144

RELEVANCE OF JAINA ETHICS IN THE PRESENT AGE 137 pre-eminent place in this nuclear age". Now, it is beyond any shadow of doubt and dispute that ethics should get pivotal position in the present age.
After thus showing relevance of ethics in general in the present age of science, now it is in fitness of things to show the role of Jaina ethics, specifically in this present era. As a matter of fact, although Jainism is much more than a code of ethics but it is true to say that ethics occupies here the most important place. Dr. Radhakrishnan has rightly observed thus: "The name Jainism indicates the predominantly ethical character of the system"2. We see that except Cārvāka and some less important materialists hedonists, almost all systems of Indian philosophy attached considerable importance to ethical idealism or universalism of Upanisads. Ethics, in Indian thought, has been the unifying force. Rightly, it is claimed that metaphysics has divided Indian philosophers but ethics has united them. But the credit goes to Jainas for their over-enthusiasm and earnest zeal in this respect. That is why, sometimes their ethics is also described as one-sided, extreme and ascetic in character. There may be some truth in these criticisms but this can be defended and justified by pointing out that the moral path of self-gratification has its befitting reply in the path of self-abnegation or something like this. Besides this, it can be rightly shown that Jaina ethics cannot be branded as one-sided and ascetic in character in the unqualified sense of the term in view of the fact that there is clearcut distinction between the code of the monks and the code of the commoners and there is marked relaxation of virtues and vows meant for commoners.
After thus presenting Jain ethics, now it will be desirable to specifically discuss it because that will enable us to appreciate
1.
2.
Future of Philosophical Studies in India by Sri K. Bala Subramania Aiyar (Bhavan's Journal, Vol. XI, No. 17, March 14, 1964, page 39)
Indian Philosophy, Vol. I, page 286 by Dr. Radhakrishnan (George Allen & Unwin Ltd., London, Reprinted in 1951)
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