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PREFACE
The present work is substantially the same as the thesis which was approved by the University of Rajasthan for the degree of Doctor of Philosophy in 1961. In this work I have endeavoured, in the first place, to show that the entire Jaina ethics tends towards the translation of the principle of Ahimsă into practice. The realisation of perfect Ahimsă is regarded by the Jaina as the ethical Summum Bonum of human life. In fact Ahimsă is so central in Jainism that it may be incontrovertibly called the beginning and the end of Jaina religion. The statement of Samantabhadra that Ahimsă of all living beings is equivalent to the realisation of Parama Brahma sheds light on the paramount character of Ahimsa. Now, this ideal of Ahimsā is realised progressively. Thus he who is able to realise Ahimsă partially is called a householder, whereas he who is able to realise Ahimsă completely, though not perfectly is called an ascetic or a Muni. It belies the allegation that the ascetic flees from the world of action. Truly speaking, he recoils not from the world of action but from the world of Himsă. No doubt the ascetic life affords full ground for the realization of Ahimsā, but its perfect realization is possible only in the plenitude of mystical experience which is the Arhat state. Thus the householder and the ascetic are the two wheels on which the cart of Jaina ethical discipline moves on quite smoothly. It is to the credit of Jaina Acāryas that they have always kept in mind these two orders while prescribing any discipline to be observed. They were never in favour of confounding the obligations of the one with the other. In consequence, Jainism could develop the Acāra of the householder with as much clarity as it developed the Ācāra of the Muni. Being overwhelmed by the ascetic tendency, it has not neglected the Acāra of the householder. By developing the doctrine of Aņuvratas for the householder it has shown the way in which the householder should direct his course of life. I feel that the doctrine of Aņuvratas is the unique contribution of Jainism to Indian thought.
Secondly, I have tried to point out that the Jaina formulation of ethical theory is grounded in Jaina metaphysics. The metaphysical outlook upheld by the Jaina is known as Anekantavāda or non-absolutism. A true Jaina does not subscribe to the absolutist approach to the unfoldment of the inner nature of reality. The conviction of the Jaina is
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