Jaina Ethics

Author(s): Dayanand Bhargav
Publisher: Motilal Banarasidas

Page 55

38
Jaina Ethics
Jainācāryas also spoke of social duties, including duties towards city, nation and family; but they never confused them with Mokṣaśāstra, which-they are very clear on this point-deals with the conquest of animal passions (kaṣāyavijaya) in
man.
Thirdly, Jaina ethics lays emphasis on the unity of faith, knowledge and conduct. Thus Jaina ethics is not merely a system giving certain code of morality, but it is a religion to be lived in practice. There are many adherents of Jainism, both among householders and monks, who scrupulously practise the rules of conduct in their lives. Thus, it is a living system of ethics. Its study becomes more fascinating if we compare the lives of the present Jaina householders and monks with the rules given in their scriptures. Equal emphasis on faith, knowledge and conduct saves Jaina ethics from being either a mere speculation of philosophy or merely a religion of rituals.
Fourthly, Jaina ethics assigns primary place to the life of a monk and the life of a householder occupies only a secondary place. It is due to this fact that Jaina ethics lays more emphasis on individual and ascetic virtues than social and positive virtues. The ultimate aim of life being liberation, nothing short of complete renunciation of the mundane life could satisfy Jaina ācāryas.
on
Fifthly, Jaina ethics is based neither on oneness of life as in Vedanta, nor on momentary nature of self as in Buddhism. It is based on equality of life. Basically, all souls are equal. Therefore, no wonder that such precepts as non-violence in Jainism take into account not only the human beings or animals or insects but even plant-life or one-sensed elemental life, like water etc.
Sixthly, the social organisation as anticipated by Jaina ethics, does not make any distinction on the basis of caste, creed or colour. At present, however, the Jaina society has borrowed caste system from Hinduism and observes it as strictly as the latter.