Jain Moral Doctrine

Author(s): Harisatya Bhattacharya
Publisher: Jain Sahitya Vikas Mandal

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CARDINAL VIRTUES
activities. As a matter of fact, as we proceed, we shall see that morality as a matter of practice among the Jainas is a system of positive definite acts. It is in this respect that the Jaina code of morals differs from the Vedāntic, which latter is conspicuous by its recommendations of one's progressive retirement from all fields of activities. The Buddhist doctrine of the Middle Path also lays stress on the importance of positive practices in the sphere of a moral life, but it seems that the Jaina emphasis on the affirmative aspect of morality is greater still.
The Vrata according to the Jainas is five-fold, consisting in five forms of Virati or abstention viz. from Himsā (violence), Anrta (lying), Steya (stealing), Abrahma (sex-indulgence) and Parigraha (worldly attachment). When the recommended abstention is absolutely faultless in practice, the Vrata becomes the Maha-vrata or the full vow; at lesser stages of perfection, the Vrata is called the Anuvrata or a limited vow. The difference between the Mahāvrata and the Anu-vrata is thus not one of kind but one of manners of accomplishment only.
A Śalya means a thorn, which when entering a part of one's body, becomes a source of pain to him. A man on the moral path should always see that his practice of morality is free from the Śalya's or disturbing factors. The salya's in connection with one's moral life are three-fold and consist in dispositions or tendencies which undermine the very moral character of a prescribed practice. The first of these Śalya's is the Māyā-salya or a deceitful turn of mind; the second is the Mithyā-salya or wrong belief; and the last is called the Nidāna which consists in a secret desire to get future pleasures from the practice of a moral act. The Salya's thus provide for continuous vigilant introspection, during all the moments of a moral life. The mere practice of a prescribed act e.g. nonviolence is not moral. The morally disposed man is to see that he is not practising (e.g.) non-violence from a motive of deceiving others or even himself. The moral man is also to see that he is not a victim to wrong faith. And finally, he should take to self-analysis, to be sure that his act is not motivated by a secret desire for sensepleasures. The doctrine of the Salya is extremely important. It requires that in order to be a really moral act, it is not enough that the act is recommended by the scripture, the agent is always to make a thorough search of his heart and be sure that nothing but a pure desire for his self-realisation motivates it. A highly meritorious act is shorn of its moral worth, if any taint of ignorance, deceitfulness or self-interest is found at the root of the act. The
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