Jain Spirit 2003 12 No 17

Author(s): Jain Spirit UK
Publisher: UK Young Jains

Page 56

PHILOSOPHY
LAYMAN'S ETHICS
Professor Cromwell Crawford explains the disciplines of householders – the anuvratas
LORY BE TO LORD MAHAVIR, IN WHOSE spiritual teachers and is the prime cause of salvation. Right Tmirror of enlightenment are reflected vividly the Knowledge ensues from faith and comprises the truth set
terrestrial and the extraterrestrial...." (Jayadhavala). forth by Mahavir. The first two categories are noteworthy: These words tell us that we must go to the 'mirror of enlight
soul and non-soul. Their interdependence produces enment' to reflect upon the 'art of living'. Art is not a thing; it pleasure and pain for the soul as it becomes bogged down is a way. What are the ways of human flourishing as we now | by karmic matter. Release from the bondage of karma peer into the mirror of the Master?
comes about when the soul becomes enlightened First it must be acknowledged that all great art is by enough to shed the weight of karma. Therefore, the definition at odds with the life and times of the society with two categories which are central for Jain ethics are which it coexists. All great art is revolutionary because it the checking and shedding of karmic matter. The touches upon the reality of man and challenges the reality of the entire process is summed up in the saying: various transitory forms of human society. Mahavir was “Asrava (inflow of karmic matter causing branded as a heretic because his understanding of human misery) is the cause of mundane existence existence challenged the reality of a supreme deity, opposed the land samvara (stoppage of that inflow) is caste system, condemned animal sacrifice, elevated ahimsa and the cause of liberation." (Sarvagave new meanings to karma and rebirth. The earliest darsana-samgraha). This is the reflection of the art of living in Jainism was captured in the centrepiece of the Jain 'art of living'; very name by which Jainism was known during the time of all else are variations of this single Mahavir, namely, Nirgranthism. Those who succeeded in theme. conquering the evil tendencies of attachment and hatred and The third jewel is Right could uphold the ideal of non-violence were called jinas orConduct. There are the major victors.
Vows (mahavratas) for the The art of renunciation involves a precipitous climb, monks and minor vows for unsuitable for the faint of heart. Mahavir had the option to lay persons (anuvratas). adopt a moral path of gradualism, as in the four stages of life The latter vows cannot (asramas) followed by Hindus, but he did not do so for two bring a person to insights into the nature of the human psyche. First, the insatia- liberation, but they bility of human desire for objects of the senses - "If somebody do serve to curb should give the whole earth to one man, it would not be enough. unethical The more you get, the more you want, your desires increase behaviour; for with your means." (Uttaradhyana Sutra). Second, life is short though and uncertain - "As a dewdrop dangling on the top of a blade 'minor', of Kusa-grass, it lasts but a short time.”
the lay With this understanding of human life, Mahavir devised the Jain path to perfection, which leads to the goal of moksha, in which a liberated person achieves infinite knowledge, perception, power and bliss. The path is a composite of Right Faith, Knowledge and Conduct. All three elements are interconnected, interdependent and coexist in a person. Such a work of art is known as the Three Jewels (ratnatraya).
A visual interpretation of the householder vows Right Faith signifies conviction in the wisdom of the
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Jain Spirit . December 2003 - February 2004