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66: Śramana, Vol 61, No. 4 October-December-10
tively.
The main concern of Jaina Ethics is 'Śreyas' and not 'Preyas'. It aims at spiritual upliftment of the individual rather than his worldly success. It prescribes a supra-moral plan of life.3 Where one transcends both good and bad. Here Jaina point of view is nearer to Bhagvadgita's transcendental state of mind (Sthitiprajñatā). Any extrovert activity, whether vicious or virtuous is a deviation from the path of liberation.
Acarya Kundakunda says that vice and virtue are shackles of iron and gold both of which bind us to the physical world4. The ideal of Jaina Ethics is the state of self-absorption with inner awakening. The supra Ethical plane of life can be realised only by persons with higher spiritual attainments who have dived deep into the realm of life.
Every body should aspire for this ideal but with consideration to one's limitations. In the initial stage the aspirant is required to be vigilant so that he may not go astray. Pujyapāda says that virtuous life is definitely to be preferred to licentiousness. It is better to wait if we have to wait at all in the cool shade rather than in the hot sun3.
In the Vedic period, the Rṣis seem to be anxious for long life, progeny, wealth and fame. In the Upanisadic age the pressure of the problem of misery was acutely felt.
Narada who had mastered all branches of knowledge including Vedas could not find the way to get rid of misery. As referred in Chandogyopaniṣad he approached Sanat Kumara in all humbleness and told him that though he had heard that a man with self realisation crossed miseries, he himself was not capable of overcoming them 'O' Lord, I am 'in grief' lead me to the shore that lies beyond grief."
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The credit of dealing with misery goes to Lord Buddha. He systematically expounded an elaborate ethical system for removal
