Jaina Ethics

Author(s): Dayanand Bhargav
Publisher: Motilal Banarasidas

Page 61

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Jaina Ethics
self is the self with kärmāņa sarira. We have adṛsta in Nyāyavaiśeşika and kāraṇa sarira (casual body) in Sankhyayoga corresponding to kārmāṇasarira of Jainism. In Vedanta also, we have a conception of empirical self which, though an illusion, is to be accepted for all practical purposes.
As far as transcendental nature of self is concerned, it is, according to Jaina view, possessed of only one distinguishing, quality of consciousness, which distinguishes it from matter.1 Here Jainism resembles more or less the Sankhya and Vedanta systems and differs from Nyāyavaiśeşika and Pūrvamîmāṁsā who, as already pointed out, do not consider consciousness as the essential quality of self. The transcendental nature of self means its state of pure existence. The self, which is bound, gets emancipated by efforts and shines in its pure intrinsic
form.
Different Categories of empirical self
While making this distinction between the empirical and transcendental nature of self, we have seen that it is not possible to classify transcendental self into any categories. But the empirical self is classified into many categories from different points of view. A brief description of these categories of empirical self will be helpful in understanding the Jaina doctrines of ethics, especially the doctrine of non-violence.
Based on intellect (manas)2
From the point of view of intellect, the jivas are of two types: (i) Having a mind. jivas of this class are possessed of a faculty of distinguishing between right and wrong. Some of the five-sensed jivas are included in this category e.g. men. (ii) Having no mind. All the jivas having one to four senses as also some of the five-sensed jivas are included in this category.
Based on biology3
From the point of view of biology, the jivas are of two
1. ... णिच्चयणयदो दु चेदणा जस्स ।
Dravyasangraha, 3.
2. Tattvärthasutra, 2. 11. 3. Ibid., 2.12,14.