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cal texts and the mediaeval compendia of rules for lay people are both predicated on this picture. At another level,we picture the Jain Community as creating and existing in a moral or ethical climate'-a generalized non-violent attitude towards the world, symbolized by various basic dietary practices and ritual behaviour. This second level is largely expressive: the sense a community has of itself and the picture it presents to others,rather than karmically (i.e soteriologically) significant for the individuals concerned.
Leaving aside the logical analysis of Jain,ethics we can say that the five principle vratas,sikshavratas and gunvratas are universally beneficial to an individual in particular and society in general. If practice. properly, the bring peace and harmony in once life as well as in the society.
1. Tattvaratha Sutra 1.1
2. Saman-Suttam compiled by Shri. Jinendra Varni, edited by Prof.Sagarmal Jain; New
Delhi: Bhagavan Mahavir Memorial Samiti,Gatha No.671 p.250.
3. Acaranga 4.2.5,Sutra kr.2.1.15.
Saman-Suttam Op.cit.;Gatha No.151 p.56
5. Saman-Suttam Op.cit.:Gatha No.152 p.56
6. Saman-Suttam Op.cit.;Gatha No 670,p.248
7. Saman-Suttam Op.cit. Gatha No 671.p.250 8. Tattarvartha Sutra, 1.1
9.
Tattarvartha Sutra, 7.
10. Tattarvartha Sutra,7.7
11.
12.
13.
Referances
Prashnavyakaran Sutra,5.1
Saman-Suttam Gatha No. 145,p.54-55
Yoga Sutra, 5.1
14. Yogasutras of Patnajali,Prin.M.R.Desai,Kolhapur:Prin.M.R.Desai
Publication 1972;p.230
15. Tattarvartha Sutra,7.1
Mind of Mahatama Gandhi, Nirmal Kumar Bose, Ahmedabad:Navjivan Publishing House:p.189.
Are Jaina ethics real universal? W.J.Johnson No.4(2006)1-18;p.2
I bid;p.3. John Cort 1995:607
17.
18.
19. Ibid:p.5
20.
John Cort 1995:607
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