Jain Journal 1974 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 84

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JAIN JOURNAL
which is necessary for reaching nirvāņa. There is a fourth state of the soul, ksayopaśamika, which partakes of the nature of the preceding ones; in this state some karma is annihilated some is neutralized, and some is active. This is the state of ordinary good men, but the kşayika and aupašamika states belong to holy men, especially the former. It will be easily understood that these distinctions have an important moral bearing ; they are constantly referred to in the practical ethics of the Jainas.
We shall now consider the application of the karma-theory to ethics. The highest goal is to get rid of all karma (nirjarā) and meanwhile to acquire no new karma technically speaking, to stop the influx (asrava of karma, which is called samvara, or the covering of the channels through which karma finds entrance into the soul. All actions produce karma, and in the majority of cases entail on the doer continuance of worldly existence (sāmparāyika); but, when a man is free from passions and acts in strict compliance with the rules of right conduct, his actions produce karma which lasts but for a moment and is then annihilated (iryāpatha). Therefore the whole apparatus of monastic conduct is required to prevent the formation of new karma ; the same purpose is served by austerities (tapas), which, moreover, annihilate the old karma more speedily than would happen in the common course of things.
It is evident from the preceding remarks that the ethics and asceticism of the Jainas are to be regarded as the logical consequence of the theory of karma. But from a historical point of view many of their ethical principles, monastic institutions, and ascetic practices have been inherited from older religious classes of Indian society, since Brahmanical ascetics and Buddhists resemble them in many of their precepts and institutions (see SBE, xxii, 1884, Introd., p. xxii ff.).
ii. Jaina ethics has for its end the realization of nirvāna, or mokşa. The necessary condition for reaching this end is the possession of right faith, right knowledge, and right conduct. These three excellences are metaphorically named the 'three jewels' (triratna), an expression used also by the Buddhist, but in a different sense ; they are not produced, but they are manifested on the removal of obstructing or obscuring species of karma. To effect this, the rules of conduct must be observed and corresponding virtues must be acquired. Of first importance are the five vows, the first four of which are also acknowledged by Brahmanas and Buddhists. The five vows (vratas) of the Jainas are: (1) not to kill ; (2) not to lie ; (3) not to steal ; (4) to abstain from sexual intercourse ; (5) to renouance all interest in worldly things, espacially to keep no property. These vows are to be strictly observed by monks, who take them