Jaina Ethics

Author(s): Dayanand Bhargav
Publisher: Motilal Banarasidas

Page 21

Faina Ethics ly likes to have. The anti-thesis of it may be called misery which includes poverty, ill-health, ugly faces, starvation or ill-feeding, and absence of proper clothing and residence. A vivid description of objects of pleasure have been given in Indian scriptures. Similarly, the miseries of the world known as trividhatāpa also form the subject matter of many a good number of books on philosophy and religion. Preyas and Sreyas 3
The above account of happiness and misery, however, is obviouly very gross and incomplete. Our rich possessions do not make us necessarily and fully happy." Nor are poor people always unhappy. Happiness does not depend merely on possessions or their absence but is mainly dependent on our mental attitude. A state of mental poise and calmness, which springs forth from self-control and integrity of personality, cannot be bought for money or worldly possessions. There is a happiness which comes from within and not from without, which is more commonly known as 'bliss' or 'beatitude'. Sometimes this state is explained in negative term as absence of pain. In fact, this state is inexplicable in words. The two ends of worldly happiness and spiritual bliss are termed as preyas and śreyas, respectively. Suddhopayoga and Subhopayoga
We may point it out here that the main concern of Jaina ethics is Śreyas and not preyas. It means that it aims at spiritual upliftment of the individual rather than his worldly well-being. It implies a supra-moral plan of life, where one transcends both, good and bad. Any extrovert activity, whether vicious or virtuous, is a deviation from the path of liberation. Kundakunda says that vice and virtue are shackles of iron and gold respectively, both of which bind us to the physical world.3
1. Kathopanişad, 1.1.23-25. (For this and other Upanisads see the Prin
cipal Upanişads', London, 1953). 2. a faâa aunt HTCTT: 1
--Ibid., 1.1.27. 3. सौवणियं पि णियलं बंधदि कालायसं पि जह पुरिसं। बंधदि एवं जीवं सुहमसुहं वा कदं कम्मं ॥
-Samayasāra, Delhi, 1959, Gātha 146.