ETHICAL DOCTRINES IN JAINISM
CHAPTER I
Historical Background of Jaina Ethics
The present work is substantially the same as the thesis which was
approved by the University of Rajasthan for the degree of Doctor of
Philosophy in 1961. In this work I have endeavored, in the first
place, to show that the entire Jaina ethics tends towards the
translation of the principle of Ahimsa into practice. The realisation
of perfect human life. In fact Ahimsa is so central in Jainism that it
may be in controvertibly called the beginning and the end of Jaina
religion. The statement of Samantabhadra that Ahimsa of all living
being is equivalent to the realisation of Parama Brahma sheds light on
the paramount character of Ahimsa. Now, this ideal of Ahimsa is
realised progressively. Thus he who is able to realise Ahimsa partially
is call day householder, whereas he who is able to realise Ahimsa
completely, though not perfectly is called an ascetic or a Muni. It
belies the allegation that the ascetic flees from the world of action.
Truly speaking, he recoils not from the world of action but from the
world of Himsa. No doubt the ascetic life fords full ground for the
realization of Ahimsa, but its perfect realization is possible only in
the plenitude of mystical experience which is the Arhat state. Thus the
householder and the ascetic are the tow wheels on which the cart of
Jaina ethical discipline moves on quite smoothly. It is to the credit of
Jaina Acryas that they have always kept in mind these two orders while
prescribing an discipline to be observed. They were never in favor of
confounding the obligations of the one with the other. In consequence,
Jainism could develop the Acara of the householder with as much clarity
as it developed the Acara of the Muni. Being overwhelmed by the ascetic
tendency, it has not neglected the Acara of the householder. By
developing the doctrine of Anuvratas for the householder it has shown
the way in which the householder should direct his course of life. I
feel that the doctrine of Anuvratas is the unique contribution of
Jainism to Indian thought.
Secondly, I have tried to point out that the Jaina formulation of
ethical theory is grounded in Jaina metaphysics. The metaphysical
outlook upheld by the Jaina is known as Anekantavada or non-absolutism.
A true Jaina does not subscribe to the absolutist approach to the un-foldment
of the inner nature of reality. The conviction of the Jaina is that
absolutism in philosophy is subversive o ethical speculation, since
absolutism is always based on a prioristic trend of thought very remote
from experience. In this regard the statement of Samantabhadra is
significant. According to him, the conception of bondage and liberation,
Punya (virtue) and Papa ( vice ) lose all their relevancy, if we
exclusively recoginse either permanence or momnetariness as constituting
the nature of substance. A little reflection will make it clear that the
concept of Ahimsa belonging to the realm of ethics is a logical
consequence of the ontological nature of things.
Thirdly, I have pointed out that Jaina ethics finds its culmination in
mysticism. Thus if the fountain-head of ethics is metaphysics,
mysti�cism is its completion. Ethics is the connecting link between the
meat physical speculation and the mystical realization. It will
not be amiss to say that Jainism is not merely ethics and metaphysics
but spiritualism too. This is manifest from the persistent emphasis laid
by all the Jaina Acaryas on the veritable achievement of Samyagdarsana
(spiritual con�version).
The
whole Jaina Acara, whether of the householder or of the Muni, is out and
out sterile without having Samyagdarsana as forming its background. Thus
spiritualism pervades the entire Jaina Acara; hence the charge that the
Jaina ethics is incapable of transcending mora�lity and does not land us
deep in the ordinarily unfathomable ocean of spiritualism gives way. It
may be noted here that owing to its deep adherence to the spiritual way
of life Jainism has developed fourteen stages of spiritual evolution,
called Gunasthanas. l have subsumed these stages under the following
heads, namely, 1) Dark period of the self prior to its awakening (1st
Dark night of the soul); 2) Awakening of the self; 3) Purgation ; 4)
Illumination; 5) Dark period post-illumina�tion. (2nd Dark night of the
soul); and 6) Transcendental life. There is also a state beyond these
stages, known as the Siddha state.
Fourthly, I have indicated the theoretical possibility of
devotion in Jainism. It is generally recognized that devotion in Jainism
is a contra�diction in terms, since devotion presupposes the existence
of a Being who can actively respond to the aspirations of the devotee,
and in Jainism the conception of such a Being is inadmissible. It is
true to say that Jainism does not uphold the idea of such a Being known
as God, but it un�doubtedly recognizes the Arhat and the Siddha as the
divinity-realised souls who may be the objects of devotion. Again, it is
not inconsistent to aver that the Arhat or the Siddha can in no way be
affected by devotion,
they remain quite indifferent to human weal and woe in spite of human
prayers. If such is the case, possibility of sincere devotion in Jainism
evaporates and cannot be maintained. But, according to the Jaina, the
inspiration to devotion for the Arhat or the Siddha comes from the fact
that one's devotion accumulates in the self the Punya of the highest
kind, which brings about, as a natural consequence, material and
spiritual benefits. By our devotion to the Arhat or the Siddha our
thoughts and emotions are purified, which results in the deposition of
puizya in the self. This sort of Punya cannot accrue from worshiping a
mere stone, hence the importance of the worship of Arhat or Siddha in
Jainism.
On
account of this fact Samantabhadra proclaims that the adoration of Arhat
deposits great heap of Punya in the self. He who is devoted to him
relishes prosperity and he who casts aspersions sinks to perdition. Thus
the aspirant should not breathe in despondency for the aloofness of God
(Arhat or Siddha). Those who are devoted to him are automatically
elevated.
Finally, I have drawn attention to the fact that not-withstanding the
differences in metaphysical conclusions arrived at by the various trends
of thought, namely the Vedic, the Jaina and the Buddhist, their
exponents have resorted to similar methods and contrivances in order to
go beyond the manifest superficialities of objects. Thus they concur
remarkably on the psychological, ethical and religious planes of
existence. Along with this I have critically examined some of the
important western ethical doctrines.
In the
footnotes I have; acknowledged my debt to the sources utilized in the
preparation of this work. I have cared more for the trans�lation of the
spirit of the original sources than for the word-to-word rendering.
At the
outset, I express nay deep sense of gratitude to late Master
Mont, ALJi SANCXI
of Jaipur (Rajasthan),
who turned me to philosophy not by mere words but by his way of living
and thinking. I regard him as a mystic of a high order. He
reminds me of Socrates owing to his way of turning persons to value
spiritual way of life and of inculcating interest in the study of
spiritual literature without any prejudice of caste and creed. Pandita
CTTAlNSUTECH DAs Nyayatirtha,
Principal, Jaina Sanskrit College, Jaipur (Rajasthan), a man of deep
scholarship, critical thinking and saintly living, has always been a
source of light and inspira�tion to me. It is on account of him that I
could pursue the study of original sources and present them in the
film I have done. To me, he is
the emblem of persistence, patience, courage and unbarring zeal. What
owe to him is beyond expression.
I
make a full acknowledgement or my gratitude to my supervisor, Dr. V. H.
DATE, under whose guidance and
loving care the present work was prepared. Here I should not hesitate to
mention that it is on account of him that I could complete my
post-graduate studies and learn many things in Philosophy which can only
be learnt by a long personal contact. I cannot forget his kindness.
Words are inadequate to express my grate�fulness to Dr. A. N.
UPADXYR, the General Editor of
this Grantha Mala, who, in spite of his diverse academic preoccupations,
took personal interest in the publication of this work and corrected the
proofs more than once. I offer my sincere thanks to the Trustees of the
Jivaraja Granthamala who made provision for the publication of this
work. I am highly indebted to Shri P.
SINHA, Principal, R. R. College, Alwar (Rajasthan) who provided
me all sorts of facilities necessary for writing a work of this nature.
My thanks are due to my friend Mr. B. R.
BXANDAXI who devoted much of
his time to preparing the index. On this occasion, I should not forget
to express my thanks to my wife Srimati
KANRALA DEVT SOGANR who gave
me practical encouragement by sacrificing many of her interests and by
helping me in drawing material from the original sources.
Udaipur,
K. C.
SOGANI.
1-3-'67.