Jain Moral Doctrine

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

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JAINA ÇARITRA AS BASIS OF UNIVERSAL RELIGION AND MORALITY
nates from or is prompted by the true nature of man; it is a real 'categorical imperative' involved in the very nature of the self.
It is always possible to demonstrate how even the outward practice of the five Vratas of the Jainas can serve as the fundamental of
a universal religion and universal ethics. If you are kindly disposed towards a neighbour of yours, causes of any ill-feeling between him and you disappear; if you speak truly to him, and your conduct is straight-forward towards him, he will remain attached to you; if your neighbour is sure that you will not steal his articles, he will repose trust in you; your practice of sex-control will never make your neighbour distrustful about you in any way; and finally, your practice of renunciation and self-control will make you an object of love and reverence to your neighbour. Not only from this individual point of view but from the social point of view also, it will be realised that an ordered and happy state or community depends upon the practice of these five Vratas by its individual constituents.
Carlyle's idea of a happy state of affairs in a society of men really points to a practice of Aparigraha, as inculcated in his advice 'Make thy claim of wages a zero...' What again are the devastating wars of the past and the present times but the effects of attempts to steal on a large scale? What, lastly, were the Trojan, the Rama-Ravana and many other wars of the legendary periods as well as the wars of some of the Mahamadan kings against the Rajput princes, but dreadful activities in pursuance of sex-urges in big but unworthy people? The practice of the five Vratas goes a great way to the establishment of peace and happiness in individuals and communities.
The Vratas are more efficacious when they are broad-based on sincerest of intentions. Individuals often deflect from the true path; the League of Nations failed to establish peace and the U.N.O. is faring no better, because sincerity of purpose is or was wanting and because exclusive stress was laid on mechanical activities. But the fact is clear and is becoming more and more apparent daily that there is but one way to real and lasting peace, viz. a sincere wish for it and translating it in actions of truth, non-violence and self-control. The Vrata's practised without any Pramatta-yoga or improper motive or urge, form thus a secure foundation for a world-religion and world-ethics.
As we have said before more than once, all these, however, are Vyavahāra view-points, regarding the Vratas or the Çaritra, notions
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