Etical Values Reflected In Jain Philosophy

Here is a comprehensive summary of the provided Jain text, "Ethical Values Reflected in Jain Philosophy" by Dr. Nalini Joshi:

The paper, presented by Dr. Nalini Joshi, Professor of Philosophy at the University of Pune, explores the ethical values embedded within Jain philosophy, particularly focusing on their practical application in the conduct of householders.

Relation of Indian Philosophy and Ethics: Dr. Joshi begins by noting that Indian philosophical traditions, or "darśanas," generally do not treat ethics as an independent, isolated discipline, unlike Western philosophy. Instead, ethical considerations are intrinsically linked to broader inquiries into reality and the pursuit of spiritual liberation (mokṣa, kaivalya, or nirvāṇa). While all darśanas, except for Cārvāka, aim for liberation, their ethical frameworks are often secondary to this ultimate goal.

Ācaradharma in Brahmanic and Śramanic Traditions: The paper contrasts the Brahmanic tradition's concept of ācaradharma (code of conduct), which emphasizes duties based on varṇa (caste) and āśrama (stages of life) within the framework of caturvidha puruṣārtha (four aims of life), with the Śramanic traditions (Jainism and Buddhism). Śramanic traditions often negated or de-emphasized these Brahmanic concepts. Early Buddhists used "Dharma" for universal moral rules, irrespective of social standing. Jainism, however, utilizes the terms dharma and vrata. While vrata signifies a voluntary acceptance of rules, dharma implies a moral force. For Jains, dharma itself doesn't hold intrinsic value but serves as a means to liberation. Both Jainism and Buddhism prescribe distinct codes of conduct for monastics (śramanas) and householders (śrāvakas).

Two Models of Jain Ethics: The author identifies two common approaches to understanding Jain ethics:

1. Treating both monastic and householder conduct as integral to Jain ethics without critical distinction.
2. Viewing monastic conduct as primarily spiritual and householder conduct as strictly ethical or moral.

Dr. Joshi suggests both models are partially true. Monastic conduct is primarily mokṣa-centric, with many rules driven by religious and spiritual motivations, making them less universally applicable than core moral values.

Core Ethical Values and the Mahāvratas: Despite the spiritual focus of monasticism, the five great vows (mahāvratas) – non-violence (ahiṁsā), truthfulness (satya), non-stealing (asteya), celibacy/chastity (brahmacarya), and non-possession/non-attachment (aparigraha) – are considered universal moral values applicable to all human beings, regardless of background. While the complete observance of these vows, especially brahmacarya, is a lofty ideal, Jainism provides lesser versions (aṇuvratas) for practical adherence by householders. These five vows are identified as sādhāraṇa dharmas (common duties) and are comparable to śīlas in Buddhism and yamas in Yoga, forming a central part of Indian moral thought.

Monastic Code and Ethical Dimensions: The paper also considers the "daśavidha dharma" (ten virtues) found within monastic conduct as ethical values. Quoting Dr. Nathmal Tatia's translation of the Tattvārthasūtra, these include forgiveness, humility, straightforwardness, purity, truthfulness, self-restraint, austerity, renunciation, detachment, and continence. While the universality of some of these might be debated, they are broadly recognized as ethical virtues.

Householder's Conduct: Aṇuvratas, Guṇavratas, and Śikṣāvratas: The second part of the paper focuses on the conduct of Jain householders, examining the aṇuvratas (minor vows), guṇavratas (quality vows), and śikṣāvratas (training vows). The Śvetāmbaras enumerate five aṇuvratas, three guṇavratas, and four śikṣāvratas, totaling twelve vows, each with five transgressions (aticāras). The Digambaras present a similar framework through eleven stages called pratimās. The transgressions associated with each vow are crucial for understanding the implied ethical or moral values.

Key Vows and Their Contemporary Relevance: The paper highlights specific ethical insights from the householder vows:

1. Sthūla Ahimsā (Gross Non-violence): Acknowledges the impossibility of perfect non-violence in daily life, emphasizing the avoidance of saṅkalpi himsa (intentional violence). The Jain focus on preventing cruelty to animals and all living beings is highly appreciated.
2. Sthūla Satya (Gross Truthfulness): Extends beyond personal honesty to encompass media ethics, offering norms for reporting, "sting operations," and social media through its transgressions against exaggeration, misleading advice, and false documentation. It also addresses deceit in personal matters, business, and legal contexts.
3. Sthūla Adattādāna (Gross Non-stealing): Deeply relevant to business ethics, advocating for honesty in trade, measurements, production, and tax compliance. It emphasizes being law-abiding citizens.
4. Sthūla Brahmacarya (Gross Chastity): Focuses on marital fidelity and restricting sexual activity to one's spouse. It prohibits extramarital affairs and emphasizes maintaining character.
5. Sthūla Aparigraha (Gross Non-possession): Addresses limiting desires and greed. Its flexibility is key, suggesting that the extent of non-possession should be relative to one's financial and social status, promoting social welfare through controlled consumption.
6. Dik-parimāṇa (Limitation of Space): A vow to limit movement, important for focused activities like study or meditation. Though not always taken continuously, it underscores the need for dedicated time and space for significant endeavors.
7. Upabhoga-paribhoga-parimāṇa (Limitation of Enjoyment and Use): Prohibits certain professions considered immoral, such as illegal mining, ivory trade, and the drug trade, demonstrating foresight in addressing contemporary ethical issues.
8. Anartha-danda-viramana-vrata (Abstinence from Useless and Harmful Activities): A dynamic vow that ranges from personal character development to promoting international peace by discouraging laziness, negligence, excessive weaponry, obscenity, and artificial scarcity.
9. Sāmāyika (Practice of Equanimity): A common human practice of connecting to the divine or sublime principles, seen as a universal spiritual and ethical endeavor.
10. Pausadhopavasa (Fasting): If undertaken for health reasons, it falls under ethics, emphasizing the duty to maintain physical well-being. Its transgressions address social ethics, promoting clean habits and preventing pollution.
11. Atithisaṁvibhāga (Sharing with the Deserving): Encourages social sharing and charity, with Jain society increasingly extending support to the downtrodden and investing in education and social upliftment, moving beyond traditional temple-centric charity.

Conclusive Remarks: Dr. Joshi concludes that Jain philosophy gives significant weight to conduct (cāritra). While monastic conduct is heavily influenced by spirituality and the individualistic pursuit of mokṣa, householder vows are rich in social, national, and global ethical dimensions. The core of Jain householder ethics, rooted in ahiṁsā, permeates various branches of modern ethics, including environmental ethics (bio-ethics), professional ethics, media ethics, and social ethics. The paper highlights the forward-thinking nature of Jain ethical guidelines, many of which remain highly relevant today. The author suggests that Indian thinkers' approach to ethics can be characterized as a journey "from ethics to meta-ethics."