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Ethical Values Reflected in Jain Philosophy
[A Paper to be Presented in the National Seminar Arranged by P.G.Department of Studies in
Sanskrit, Karnataka University, Dharwad on 22nd 23rd Feb.2013]
Relation of Indian Philosophy and Ethics
Generally in Ethics, it is expected that the conceptual analysis of moral values should be presented in a very logical and convincing manner. One question can be asked, 'Is there an independent inquiry in Indian tradition that undertakes the analysis of moral terms?' In his book Gītārahasya, Lokamānya Tilak shows how the discussion of morality has to be carried out in the context of Dharma and Nīti and it is not necessary to have a separate discussion of Ethics on par with western philosophy. We have to admit that in Indian context, an autonomous and independent branch of Ethics or Moral Science does not flourish. It is the mindset of Indian thinkers that we cannot consider ethical values separately, in isolation with other inquiries. The classical Indian philosophies are darśanas'. The term hints at an attempt which not only includes a rational inquiry but the direct perception of the reality. Except Cārvākas all darśanas accept moksa, Kaivalya or nirvāna as the ultimate goal of human existence. Thus the six orthodox and two heterodox darśanas are basically spiritualistic in nature with a due limited scope for ethics or morality.
Acaradharma in Brahmanic and Sramanic Traditions
The ācāradharma (code of conduct) is expressed in Brahmanic tradition by providing the ideal of carturvidha puruşārtha (i.e. dharma-artha-kāma-moksa) and duties according to varṇa and asrama. Sramanic traditions did not focus on these concepts, many-a-times negated enthusiastically. The early Buddhists have used the term Dharma which refers to moral rules applicable to all human beings irrespective of class as caste.? The Jaina text Adipurāņa proclaims clearly that, Hovardha'.
The Jaina philosophers have used two terms - viz. dharma and vrata. The term 'vrata' implies choice and willingness to accept certain rules on the part of a person and 'dharma' implies a moral force or pressure. Jainas maintain that 'dharma' does not possess intrinsic value but only a means to liberation. Considering the separate patterns of life, Jainas and Buddhists have prescribed separate code of conducts for householders (śrāvakas) and monks (śramanas).
Two Models to Look at Jainas Ethics
1. When we cast a glance on the books titled 'Jaina Ethics', we find that without any scrutiny, the whole monastic conduct and householders' conduct is taken under Jaina Ethics.
2. Some scholars of Jainism presuppose that the monastic conduct is spiritual and the rules prescribed for householders are ethical or moral.
Both the above-mentioned models are partially true. Monastic conduct is basically moksacentric. Many or the rules and regulations are prescribed from the religious and spiritualistic point
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