Sramana 2002 01

SR No.: 525046
Original Sutra Author: N/A
Author: Shivprasad
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 2002
Total Pages: 188
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 9 MB

Page 146

Misunderstanding vis-a-vis Understanding with reference to Jainism : 141
again in the form of memory, are included into this type of knowledge. All varieties of profone knowledge perceptual or conceptual, termed and classified differently by different systems are included in it. Further, it is placed that Mati is the knowledge of objects, which are within the reach of senses. Śruta is the knowledge of objects expressed in scriptures. Avadhi is the cognition of material which are beyond the reach of senses. Manahparyaya is that of the mind and Kevala is that which apprehends all objects.
VI
Ethics is part and parcel of Jainism. Jaina ethics and ascetics and their concept of code of conduct, are unique in the world of religion. As it is established fact that ethics is the science of good conduct and the end of ethics is the greatest good of the greatest number. 26 Jainas do stresses the very concept of ethics but in quite different manner. People ignorant about this fact framed a charge against the system of Jaina ethics to the effect that it fosters the selfcentred attitude, and does not take care of the society and therefore, social element in Jaina ethics is not strong. It is true that the main aim of Jainism is to attain freedom from the transmigration of soul and the whole Jain ethics has been based on this foundation. All codes of conduct are so designed as to secure the prime aim as early as possible.
As there is no outside agency to help the individual in his efforts to secure salvation, it is natural that more importance was given to the individual. But this does not mean that Jaina ethics was confined to individuals alone. On the contrary, the ethical code was evolved for the whole society. 28 Jaina ethics took pains to provide for the welfare of both the society and the individual. It recognised the need for taking care of the society, and also aspired to bring the highest conceivable form of good within the individual's reach.29 The social aspect of individual's life was never ignored. An individual was never conceived as separated from the society and social life.30
The theory of karma is the keystone in the arch of Jaina ideology. As the soul is regarded as the doer of actions, really the soul is made responsible for all differences in people's conditions. The