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The Ethical Categories
TT is well-known that the metaphysical categories of any philoso1 phical system are closely related to the system of ethics propounded, especially if it is considered that there is a 'higher ethic'. Oftentimes the term 'metaphysical roots of ethics' is made use of to describe the situation of mutual involvement of the metaphysical and the ethical categories. In Jainism also we find the ethical categories separately being mentioned and treated in detail. Nine ethical categories are accepted and these are : jīva (the conscious principle), ajīva (the non-conscious principle), punya (virtuous deed), pāpa (vicious deed), āśrava (influx of kārmic particles), (bondage due to karma), sařvara (prevention of the influx of karma), niriara (partial annihilation of karma) and moksa (liberation or total annihilation of karma).
The close correlation between the metaphysical and the ethical categories is obvious. We find jīva and ajīva, the metaphysical categories being mentioned under the ethical categories also. While discussing jīva and ajīva as metaphysical categories we have made clear the Jaina view that saṁsāra or life-cycle is ultimately due to these two categories coming together, getting mixed up and giving the impression that there is no end at all to the cycle of birth and death. Though it was stated that these two eternal and independent principles come together as a result of which purity of
onsciousness is lost, we have not described the mechanics of the change that comes about by means of which the independent of the jīva is lost. Similarly we have also not indicated how the
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