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D.N. Bhargava, Some Observations on Buddhist and Jaina Ethics
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introversion and contemplation becomes as important for Hinduism as it was for Śramanism. In the Yogavāsiṣṭha, Rāma says, "I am not Rāma, my mind is not attached to anything. I want to remain self-absorbed and calm as Jina":
nāham rāmo na me vāñchā vibhave na ca me manaḥ/ Sänta äsitum icchāmi svätmaniva jino yathal/
Thus the birth of Jainism and Buddhism led to a synthetic culture.
The basic difference, however, as already indicated, between Brahmanism and Jainism is that the latter divorced spiritualism from social philosophy. As regards the Jainas and the Buddhists, the former represent the extremists whereas the latter were moderate in ethical principles.
In this discussion, it would not be out of place to mention a strange phenomena. All the Tirthankaras, who preached non-violence, came from the Ksatriya class, who were warriors. But today, their followers come only from the business community, who are not only peace-loving but also of compromising nature.
The utility of the theory of passions, which the ascetic religions teach, will have also to be reconsidered in the light of modern psychology which teaches their sublimation rather than their suppression. Similarly, when science and socialism are engaged in making the whole of the society rich and prosperous, the glorification of selfmortification and poverty in the form of non-possessiveness will have also to be reinterpreted. It seems that Buddhist ethics may prove to be more helpful than Jaina ethics in this effort. But non-absolutism may suit more for modern times when we like to be rational and not dogmatic in our thinking.
