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JAINA ETHICS
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The positive empirical and practical outlook of the Jaina ethics can be understood if we study the distinction made here in the individual and social morality. One is the Muni dharma. It is primarily aimed at the attainment of perfection to be pursued on one's own effort without considering the soci aspects, although it has to be got through in society. Social impact cannot be be ignored. However, in this, personal salvation is aimed at. It is therefore very rigorous. The muni has to practise the five vratas rigorously. They are the mahāvratas. The main purpose of this paper is to present philosophical and psychological bascs of Jaina ethics. It would not, therefore be necessary to go into the details of the distinction between individual and social morality, Muni dharma and Srävaka dharma. The muni dharma aims at seeking salvation through the practice strict moral and spiritual injunctions. The nature of the discipline is individualistic. In additon to the five vratas the ascetic has to practice (a) five samitis, (b) the control of the five senses, (c) six āvaśyakas and other practices, like taking one meal a day and and taking food by using ones palms. Acārānga Sutra and Dusavaik alika-sūtra give description of the essential qualities required of an ascetic and the rules they have to follow in the monastic order. The code of conduct prescribed for an ascetic is for those who have renounced the world. It has a negative tone. However the ascctic has to be a philosopher and guide to the citizen. On certain occasions, he has to take active interest in the social and political life of the country he lives in. He has to guide the political authorities like king for the promotion of social and spiritual good. Acārya Simhanandi was responsible for the establishment of the Ganga dynasty in Karnatak. The social morality eerned with the code of conduct a citizen has to practise in consonance with the spirit of righteousness prescribed by the Jaina-Acāryas. The practice of the vratas is less rigorous' here. The vratas to be followed are the 'lesser vows'. They are the anuvratas. In addition to the five anu-vratas, a citizen has to follow (a) three guņavratas and (b) four sikşā vratas. This is social ethics as its emphasis is on social values. They are instrumental values leading to the higher spiritual values. However, dharma, as Hiriyanna put it, is both an instrumental and intrinsic value. Dharma as value has social significance.
