Basic Principles Of Jainism

Author(s): Narayan Lal Kachhara
Publisher: Narayan Lal Kachhara

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JAINA ETHICS AND WAY OF LIFE
All great religions of the world have laid great stress on morality as a vital factor regulating the conduct of an individual for his own good as also for the well-being of the society of which he is a member. The goal of a society is maintenance of moral values of brotherhood, justice and peace. Devotion to ethical ideals is the hall-mark of all modern civilizations. Ancient thinkers considered ethics as part of metaphysical and theological speculations and therefore made moral principles as part of their religion. In doing so, they have tried to indicate the relationship between man and the universe, and his goal in life. Though man's conduct in society is the normal field of ethics, the Jaina thinkers have linked ethic with metaphysical ideas and ideals.
Jaina ethics is the most glorious part of Jainism and it is simplicity itself. That is how some authors have described Jainism as Ethical Realism. There is no conflict between man's duty to himself and to the society. The highest good of the society is the highest good of the individual. The soul has to be evolved to the best of its present capacity, and one means to this evolution is the duty of helping others by example, encouragement and help.
The first precept to a follower of Jainism is that he should possess and cultivate an intelligent and reasoned faith in that religion. It must be of right type and should be free from false notions about God, scriptures and the precepts. Such right faith works as an inspiration for acquisition of right knowledge which ought to be reflected in conduct in daily life. As Jacobi says, Jaina ethics has for its end the realization of Nirvana or Moksa. To affect this end, the rules of conduct must be observed and corresponding virtues must be acquired.
Conduct is reflection in action of inner faith in religion or moral values cherished by an individual. His degree of self control and attitude of mind are evident from his behaviour. The difference in the conduct of two individuals towards a matter or other persons is largely due to the difference in their cultural and religious upbringing modified by the values of life which themselves might have developed during the period of their growth.
From the religious point of view, Jainism has prescribed rules of conduct separately for the i) the householder (sravaka) and ii) the ascetic (muni). The rules of conduct prescribed for them are called sravaka-dharma and muni-dharma, respectively. Some of the vows and austerities which are common to both are intended to be observed by the ascetics with greater rigour and diligence than by the householder. The reason is that a house holder has to look after his family and adjust himself to the social and political conditions in which he lives. An ascetic has no such limitations as he abandons all of them with the sole aim of pursuing a spiritual path. He can observe the vows fully as he is in full control of his senses and is in a position to curb his passions quite easily due to his religious learning and spiritual disciplines.
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