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CHAPTER
JAINA ETHICS
The ultimate ideal of a Jaina is perfection here and here-after. It is not the entire negation of the empirical values but only an assertion of the superiority of the spiritual ; empirical values are a means to the realisation of the supreme values. Artha (economic value) and Kama (desires for empirical good) are to be geared to the realisation of the spiritual value, Dharma Dharma leads to Mokşa. Mokşa can also be interpreted as self-realisation and the self to be realised is the transcendental self. The ultimate excellence of the spirit could be attained by the gradual process of getting moral excellence. There is no short cut to mokşa. As Schweitzer maintains the problem of deliverance in the Jaina and the Buddhist thought is not raised beyond ethics. In fact it was the supreme ethic and it was an event full of significance for the thought of India,1 In the West the Helenic ideal was to be a good citizen to attain excellence in this life. The 'aina seers, as in other Indian thought except the Carväka, realised that we have to transcend the empirical to reach perfection Yet the empirical is not negated. It is the stepping stone for the perfection. Samyak Caritra (moral life) is important as the pathway to perfection. Of the triple pathwavs. Samyak-Darsana (right faith). Saṁyak jñana (right knowledge) and Sanyak Caritra (right conduct), Samyak Caritra is equally important. Without hunger and thirst for righteousness we shall not enter the kingdom of perfection. Ethics, for the Jainas, is working in righteousness all the days of one's life. Mathew Arnold said morality is the three fourth of life. In fact it is the whole of life. Morality has no holidays. And it is not only the conventional morality that the Jainas emphasise, but is the moral excellence with conviction, Saiyak-Caritra presents the canvas for the illumination of one's self towards spiritual strength.
Samyak-Caritra has been distinguished into two levels : Sakala (complete) and Vikala (Partial). Sakala Caritra is the vigorous practice of dharma and it is to be adopted by those who renounce the world and became ascetics. It is munidharma. It may be considered as individual ethics. But for those who have not renounced the world, it is still possible to seek the truth and pursue the path of righteousness though in a convenient and a
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