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Jaina Ethics and its Refletions on Society : 73
entrance was based on pure merit. Consequently, Brahmins uphold due to their calibre and thus casteism entered
indirectly in the Jaina social order. 8. The Jaina formulated their monastic rules in accordance with
state legislature and social norms e.g. a child, an offender, a debtor, a slave and a diseased were restrained form the entrance. In other words the entrance of monastery needed
‘no objection' certificate form society and the state. 9. Jaina Ethics is not merely a system but it is a religion to be
lived in practice. Jaina householder and monks practise the rules of conduct in their lives. Thus it is a living system of
ethics. 10. Equal emphasis on faith, knowledge and conduct saves Jaina
Ethics from being either a mere speculation of philosophy
or merely religion of rituals. References
1. Kundakundācārya, Samayasāra, Delhi, 1959, Gāthā-146 2. Kathopanişad 1.1.27 3. Dayanand Bhargava, Jaina Ethics, MLBD, 1938, p.68, compare:
G. C. Pande, 'Lectures on Jainism,' University of Delhi, 77,
p14 17 4. Samayasāra, Gāthā-146 5. Istopadeśa 6. Chāndogyopanişad, See Dr. S. Radhakrishnan, 'The Principal
Upanishads'p. 7 7. Arguttara-nikāya, London, 1959, 3.61, 1-13 8. Sāṁkhyakārikā-Poona, 1934, verse-1 9. Uttarādhyayana-sūtra, SBE. Vol. XLV, 13.16 10. Ibid. 13.16-17 11. Jaina Ethics, p.14 12. Istopadeśa-3 13. Bhāvasamgraha, 616-17 14. Yaśastilaka-campū, Bombay 1901, 8.31
