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Jain Theism 4.1.4 Theistic presuppositions
To sum up what has been discussed as the structual part of Jain ethics what we clearly notice is the fact that Jain ethics deals with certain definite codes (Ācāra) both for the householder as well as for the monk. They are rigorous because ultimately it insists on self-effort. The Keynote of the system is Ahimsă.' All the numerous rules, woven into a systamatic ethical code of right couduct, revolve round this central doctrine of Ahimsā.
The sanctity of life, including that of birds and beasts, itself is holy and religious. The full recognition of this sanctity, in any form, turns out to be religious. To a Jain, Ahimsā is not just an ethical code but much more than that. To him Ahimsa is an approach which is highly religious and highly theistic as it is through Ahimsā he aspires to achieve the highest goal of life. Dr. J. N. Sinha in his 'A History of Indian philosophy' (Vol.II) Writes
“The Jain ethics stresses meditation on love (Maitri) for all creatures, compassion for the distressed (Kārunya), delight (Pramoda) at the virtuous, and indifference (Upeksa) to the vicious. These are social virtues. They make for social harmoy. But they are regarded as the means of selfculture. Their significance is not emphasized. Social welfare is not the goal of morality. self perfection or self-realization is the highest good. Complete eradication of emotions and passions is indispensable for self-realization for they disturb the tranquillity of the soul. Even devotion to the Arhat, which is a kind of noble attachment, should be eradicated. Complete passionlessness and inactivity of the mind, body, and speech are necessary for perfection. Thus the Jain ethics is rigoristic and ascetic, though it recognizes the social virtues of benevolence, charity and love. But it cannot be said to be egoistic. It upholds eudaemonism as to the ‘summum bonum' and rationalism and asceticism as to the means of its attainment, It regards transcendental purity (Visuddhi) of the soul as the highest good, beyond virtue and vice which generate beneficial and harmful karma particles or impurities. This is purism or rationalism. The Jain ethics of ahimsā and universal love and goodwill is a grand contribtion to ethical thought. These should be the foundation of the new order.'
Even the other great vows like, Satya, Asteya, Brahmacarya and Aparigraha, proclaim highest morality which is operative to immortality. Jain ethics, thus envisages the salvation of all living beings,
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