Ethical Doctrines In Jainism

Here's a comprehensive summary of the Jain text "Ethical Doctrines in Jainism" by Kamal Chand Sogani, based on the provided table of contents and the initial pages:

Overall Purpose and Structure:

The book, published by Jaina Sanskruti Samrakshak Sangh, Solapur, aims to provide an exhaustive study of Jain ethical doctrines. It presents a systematic exploration of Jainism's moral framework, starting from its historical and metaphysical foundations and delving into the practical aspects of ethical conduct for both lay followers and ascetics. The work also includes comparative analyses with other Indian and Western ethical systems and concludes with a discussion of Jain ethics in the context of contemporary societal issues.

Key Themes and Chapters:

1. Historical Background of Jaina Ethics (Chapter I):

   • Traces the traditional antiquity of Jainism to the first Tirthamkara, Rishabha, and discusses the revival of the faith by subsequent Tirthamkaras.
   • Highlights the historicity of Parsva and Mahavira, citing Buddhist and Jaina scriptural evidence.
   • Explains the core tenets of Parsva's four-fold religion (Chaturyama) and Mahavira's reforms, including the addition of celibacy as an explicit vow and the introduction of nudity.
   • Addresses the emergence of schisms within Jainism, leading to the major divisions of Digambaras and Svetambaras, and briefly outlines their respective sects.
   • Concludes by arguing that Jaina monachism and ethics have their origins in the Magadhan region, rather than being directly derived from Brahmanical Sannyasa.

2. Metaphysical Basis of Jaina Ethics (Chapters II & III):

   • Dependence of Ethics on Metaphysics: Establishes that Jaina ethics is deeply rooted in its metaphysical understanding of reality. Concepts like bondage and liberation, virtue and vice are directly influenced by the nature of substance.
   • Nature of Reality: Discusses Jaina metaphysics, emphasizing Anekantavada (non-absolutism) and Syadvada (the doctrine of manifold predication) as crucial for understanding reality and avoiding dogmatism. Reality is seen as a complex interplay of permanence and change, and existence is fundamental to substance.
   • Substance (Dravya): Explains the Jaina classification of reality into six eternal substances (Jiva, Pudgala, Dharma, Adharma, Akasa, Kala) and their inherent qualities (Gunas) and modifications (Paryayas). Pudgala (matter) and Jiva (soul) are central, with a detailed account of matter's atomic and aggregate forms.
   • Jiva (Self): Delves into the nature of the self, distinguishing between the empirical self (bound by karma) and the transcendental self (liberated state). It outlines the various classifications of empirical souls based on senses and consciousness.
   • Ethical Ideal: Identifies liberation (Moksha) – achieved through the destruction of karma – as the ultimate ethical goal. This ideal is also described as the attainment of Paramatman, Svasamaya, Suddha Upayoga, and perfect Ahimsa.
   • Samyagdarsana and the Seven Tattvas (Chapter III): Defines Samyagdarsana (right faith or spiritual conversion) as the crucial first step towards liberation, acting as the spiritual background for all Jain ethics. It explains the seven Tattvas (Jiva, Ajiva, Asrava, Bandha, Samvara, Nirjara, Moksa) as essential knowledge for spiritual progress. Mithyätva (wrong belief/nescience) is identified as the primary obstacle. Samyagdarsana is presented from both empirical (Vyavahara) and transcendental (Niscaya) viewpoints, highlighting its central role in ethical discipline.

3. Acara of the Householder (Chapter IV):

   • Explores the ethical discipline prescribed for lay Jains, recognizing the inherent limitations of householder life compared to monastic life.
   • Details the five minor vows (Anuvratas) – Ahimsa, Satya (truthfulness), Asteya (non-stealing), Brahmacarya (celibacy/chastity), and Aparigraha (non-possession) – and their transgressions (Aticāras).
   • Discusses the concept of Mūlagunas (primary moral qualities) and the avoidance of certain foods and activities, such as eating at night.
   • Explains the Gunavratas (qualitative vows) and Sikshavratas (disciplinary vows) that supplement the Anuvratas, including Digvrata (spatial vows), Anarthadandavrata (renunciation of purposeless activities), Bhogopabhogaparimāṇavrata (limitation of consumption), Sāmāyika (equanimity practice), Proşadhopavāsavrata (fasting), and Atithisamvibhägavrata (offering to guests/monks).
   • Presents the householder's ethical progression through eleven Pratimās (stages of discipline).
   • Concludes with the concept of Sallekhana (peaceful and voluntary renunciation of life under specific circumstances), distinguishing it from suicide.

4. Acara of the Muni (Chapter V):

   • Focuses on the rigorous ethical discipline of Jain monks, emphasizing that asceticism is a recoil from Himsa (violence), not from action itself.
   • Highlights the importance of the Anuprekshas (reflections) as incentives for spiritual life.
   • Details the five Great Vows (Mahavratas), which are the rigorous forms of the Anuvratas: Mahavrata Ahimsa, Mahavrata Satya, Mahavrata Asteya, Mahavrata Brahmacarya, and Mahavrata Aparigraha.
   • Explains the Three Guptis (controls: mind, speech, body) and Five Samitis (carefulness in: walking, speaking, eating, handling objects, and disposing of waste).
   • Discusses the practice of controlling the five senses and other Mūlagunas like nudity and hair-pulling.
   • Details the Sixfold Essentials (Avaśyakas) of a monk's daily life: Sāmāyika, Stuti (praise), Vandanā (salutation), Pratikramaṇa (confession/repentance), Pratyākhyāna (renunciation), and Kāyotsarga (body abandonment).
   • Explains the nature and types of Parīṣahas (endurance of hardships) and Tapas (austerities), distinguishing between external and internal austerities, with a particular focus on Dhyana (meditation) and its classifications: Ārta-dhyāna (anguished meditation), Raudra-dhyāna (fierce meditation), Dharma-dhyāna (religious meditation), and Sukla-dhyāna (pure meditation).
   • Covers the methods of spiritual death (Pandita-marana) pursued by saints.

5. Mystical Significance of Jaina Ethics (Chapter VI):

   • Connects metaphysics, ethics, and mysticism, positing mysticism as the culmination of ethics, which itself stems from metaphysics.
   • Defines mysticism (Suddhopayoga in Jainism) as the direct, intuitive apprehension of the transcendental self.
   • Explores the three states of self: Bahiratman (external self), Antaratman (internal self), and Paramatman (supreme self), and the mystical journey through the stages of spiritual evolution (Gunasthānas).
   • Discusses the characteristics of Arhantas and Siddhas as embodying the perfected state (Paramatman), the concept of "holy," and the process of Samudghata.
   • Highlights the importance of scriptural study (Svadhyaya) and devotion (Bhakti) as integral to the mystic's journey.
   • Examines the interplay of Jñānayoga, Karmayoga, and Bhaktiyoga, and the role of sixteen kinds of reflections.
   • Details the stages leading to liberation, including the dark periods, awakening, purgation, illumination, and transcendental life.

6. The Jaina and the Non-Jaina Indian Ethical Doctrines (Chapter VII):

   • Compares Jaina ethical doctrines with those of the Rg-Veda, Brāhmaṇas, Upanişads, Bhagavad-Gītā, Vedānta (Samkara), Pūrva-Mīmāṁsā, Nyāya-Vaiseșika, Sāmkhya-Yoga, and early Buddhism.
   • Analyzes the moral ideals, the concept of Avidyā (ignorance) as an obstruction, the distinction between converted and perverted souls, the importance of the Guru, and the role of faith, knowledge, and conduct across these systems.
   • Discusses the nature of Pāpa (sin) and Puṇya (merit), the concept of liberation (Moksha/Nirvana), and the differing paths to attain them.
   • Compares the Jaina emphasis on Ahimsa and the metaphysical foundation of its ethics with the focus on Rta in Vedic thought, the Upanishadic emphasis on self-realization (Atman/Brahman), the Karmic law in the Gita, and the Four Noble Truths and Eight-fold Path in Buddhism.

7. The Jaina and the Western Types of Ethical Doctrines (Chapter VIII):

   • Traces the origins of ethical speculation in the West, starting with the Sophists and Socrates, and their emphasis on human conduct and knowledge as virtue.
   • Compares Cynicism (eradication of desire) and Cyrenaicism (pursuit of pleasure) with Jainism's emphasis on Aparigraha (non-possession) and the avoidance of intense passions.
   • Analyzes the ethical ideals of Plato (world of ideas, harmony of the soul) and Aristotle (life of reason, the golden mean) and contrasts them with Jainism's emphasis on Mahavratas and the complete extirpation of passions.
   • Critiques Utilitarianism (Bentham, Mill, Sidgwick) for its focus on pleasure and social feeling, arguing that Jaina ethics, grounded in Ahimsa, offers a more comprehensive approach to individual and social well-being.
   • Discusses Kant's concept of the categorical imperative and the good will, finding alignment with Jainism's emphasis on inner conviction but noting differences in the universality and applicability of principles like Ahimsa.
   • Classifies virtues into individual, social, and spiritual categories, drawing parallels and distinctions with Western ethical frameworks.

8. Jaina Ethics and the Present-day Problems (Chapter IX):

   • Applies Jaina ethical principles to contemporary issues, acknowledging the complexity of the modern world.
   • Discusses the relationship between the individual and society, arguing that Jaina ethics encompasses both individual and social betterment.
   • Examines the concept of the State, suggesting an ideal stateless society as the ultimate goal but recognizing the necessity of the state as a "necessary evil" for managing human imperfection.
   • Proposes that state actions should be guided by principles of non-violence (Ahimsa) and non-absolutism (Anekanta), advocating for virtues like doubtlessness, non-attachment, compassion, and non-violence in the state's conduct.
   • Critiques casteism from a Jaina perspective, emphasizing merit over birth and advocating for a society based on ethical conduct and spiritual realization.

9. A Resume (Chapter X):

   • Summarizes the historical development of Jaina ethics, from its origins to Mahavira's reforms and the major schisms.
   • Reiterates the metaphysical underpinnings of Jaina ethics, particularly Anekantavada, Syadvada, and the classification of substances.
   • Revisits the various expressions of the ethical ideal, emphasizing the centrality of Ahimsa and the progressive realization of spiritual goals.
   • Summarizes the ethical disciplines for householders (Anuvratas, Guna Vratas, Siksha Vratas, Pratimās, Sallekhana) and monks (Mahavratas, Guptis, Samitis, Mūlagunas, Parīşahas, Tapas, Dhyāna).
   • Re-emphasizes the mystical significance of Jaina ethics, the role of Gunasthānas, and the ultimate goal of transcendental life (Arhat/Siddha state).
   • Briefly touches upon the comparative ethical doctrines with other Indian and Western systems, highlighting convergences and divergences.

Central Argument and Contribution:

The book argues that Jaina ethics is deeply intertwined with its metaphysics and culminates in mysticism. The core principle is Ahimsa, understood comprehensively. The ethical doctrines are presented as a progressive path towards spiritual liberation, meticulously detailed for both householders and ascetics. Dr. Sogani's work aims to provide an authentic and exhaustive study, making the complex ethical system of Jainism accessible to a wider audience. The book emphasizes that Jaina ethics is not merely a set of rules but a spiritual path leading to the realization of the soul's true nature.