Glory of Jainism

Author(s): Kumarpal Desai
Publisher: 108 jain Tirth Darshan Trust

Page 19

and religion.
Jainism propounds that every man must first put a limit to the acquisition of property, and then entirely devote his time for public good. People engaged in independent professions such as lawyers, doctors, merchants, engineers, etc. must retire when they reach the limits fixed for them and thus make room for others to earn. Digvrata and Desha-vrata, limiting one's activities within certain prescribed sectors and within certain boundaries in a country also contribute in a way to lessen economic conflicts. It is expected of every well-to-do person to give ABHAYA DAN (The gift of fearlessness) to all those who are worried with the problem of food, shelter and clothing.
Ahimsa together with Aparigraha constitutes the ethical wholeness of selfcontrol or self-restraint in social relationship; self-control is also the basis of higher spiritual life. It is happiness (Shreya) rather than pleasure (Preya) which is the goal of life. Thus self-purification (Atma-shuddhi) and not the acquisition of earthly or heavenly pleasures is the aim of life. The obstacles in the forms of delusion, ignorance and craving must be rooted out by practising the different vows or Vratas, throughout life, hence, the importance of a realised soul rather than of some mysterious agency is emphasised.
Jaina ethics are directed towards the liberation of the individual. Its orientation is therefore religious. Its end is the spiritualization of all areas of life in order to prepare individuals for the achievement of his ultimate goal. Its primary precept applicable to king and commoner alike is : Do your duty and do it in as humane a spirit as you can.
Jainism permits no distinction between religion (Dharma) and morality because both are concerned with the well-being of the individual in the world. The practice of Dharma enables them to achieve this end. In the words of the well-known Acharya Samantabhadra, "Religion is something which takes the living beings out of the worldly misery and establishes them in the highest bliss." This interconnection between religion and morality imparts to Jainism its distinctive feature.
Aparigraha has an economic aspect according to which one should set a limit to one's own needs, it is also enjoined that whatever surplus one may accumulate beyond these needs should be disposed of through charities. Aparigraha is the only means whereby the growing gulf between the rich and the poor can be peacefully bridged and a fair distribution of wealth achieved. Therefore, business dealings must be conducted in the non-acquisitive spirit of Aparigraha.
Jainism's ancient advocacy of vegetarianism is receiving global attention today due to severe food shortages in certain parts of the world and to the researches of the scientific community. Vegetarianism is the only viable answer to world hunger. It is now a fairly well established fact that whatever is necessary or desirable for human nutrition in meats or flesh foods equally well found in and at times actually derived from vegetable products. Thus Jaina ethics train good, dutiful and morally conscious citizens who can help in maintaining world peace. Jainism asks us to subdue our passions and always act with mindfulness and caution. The neglect of these ethical rules results in individual and national crimes. By stressing the importance of pure, simple and honest life for the house-holders Jainism paves the way for the world peace.
The ethical code of Jainism is the most beautiful blend of Achara and Vichara (conduct and reflection). Almost all the usual group of virtues regarding conduct or Achara (like satya, ahimsa, brahmacharya, asteya, aparigraha) which are propounded in various religions finally owe their immense importance mainly to Jaina tradition. Jainism fosters the inculcation of all these virtues in its votaries through a very wise and practical hierarchical scale of anu-vratas, maha-vratas, etc. On the side of reflection or Vichara, it is Jainism which has stressed right from its very beginning tattvachintana. It is due to this insistence on tattvachintana in Jainism that we find that it is the Jainas who have been almost the sole originators in literary compositions in most of Indian