Interpretation Of Jain Ethics

Author(s): Charlotte Krause
Publisher: Yashovijay Jain Granthmala

Page 12

Both the processes, however, Samvara, as well as Sakama Nirjara, cannot be accomplished by every living being whatsoever. They presuppose a high degree of religious insight, and number of exquisite qualities of body and mind. The very last step to Perfection, moreover, can be done only by a soul outfitted with a human body bearing special marks of outer perfection and strength. Thus, not even the Lord of the highest class of Gods, who enjoys a long existence of infinite bliss, and who cominands hosts of celestial beings, can reach the last aim, in spite of all his divine power, unless he be reborn as a human being possessing all the bodily and mental requirements. Now, Jainism teaches that it is given into everybody's hand to acquire those qualities, by performing certain good actions and, thus, securing the good Karma or Punya necessary. Thus the heaping up of Punya is another, though auxiliary, expedient for the attainment of Perfection, as long as the respective soul has not acquired the bodily and mental qualities necessary.
After all, the problem of Jain Ethics can be defined like this : How can a living being, in order to secure its final Salvation, cause Punya to be bound, on a lower step, and accomplish Samvara and Nirjara on a higher stage of development ?
II. THE PRACTICAL SIDE. The ethical rules laid down for him who strives after the highest aim in all earnest, are, of course, very stringent. They demand a'complete concentration on the struggle against Karma, and a complete renunciation of worldly life and its pleasures and concerns, in short, they are rules for ascetics. They were, once, put in action and promulgated