Interpretation Of Jain Ethics

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Dr. Charlotte Krause's lecture, "An Interpretation of Jain Ethics," delivered in 1929, aims to provide a Western audience with a clear understanding of the ethical framework of Jainism. She begins by drawing a parallel between modern India's focus on practical, often materialistic pursuits and medieval Europe's religiocentric worldview. Krause argues that just as Europe's intellectual and artistic endeavors were once deeply intertwined with religion, so too is Indian life, particularly Jainism, characterized by a practical application of its sacred texts and ethical principles.

Krause then delves into the theoretical underpinnings of Jain ethics, focusing on the concept of Karma. She explains that Jainism posits the soul (jiva) is inherently pure, possessing omniscience, perfect perception, happiness, and unlimited power. However, these qualities are obscured by Karma, a subtle form of matter that adheres to the soul due to its actions. Karma is categorized into two main types:

• Ghati-Karmas (Destructive Karmas): Four types that directly obstruct the soul's inherent qualities (knowledge, perception, happiness, and power).
• Aghati-Karmas (Non-destructive Karmas): Four types that influence the soul's worldly experiences, including its lifespan, birth forms (god, human, animal), physical characteristics, and social standing.

While Karma determines an individual's fate, Krause emphasizes that Jainism offers a path to liberation from its bondage. This is achieved through two primary processes:

• Samvara (Repression): The prevention of new Karma from entering the soul through conscious ethical conduct.
• Nirjara (Consumption): The shedding of existing Karma. This can be Akama Nirjara (Spontaneous Consumption), where Karma exhausts itself naturally, or Sakama Nirjara (Intended Consumption), actively undertaken through self-imposed hardships and austerities.

Krause highlights that the ultimate goal is to achieve liberation (Moksha) by annihilating all Karma. This ultimate realization is believed to be attainable only by a soul possessing a human body with specific physical and mental perfections, often acquired through the accumulation of Punya (merit) from good deeds.

The lecture then transitions to the practical side of Jain ethics, outlining the various standards of observance for those striving for the ultimate aim:

• Jinakalpi Sadhus: Ascetics who adhere to the strictest, most original interpretations of Mahavira's teachings, embodying extreme renunciation and austerity.
• Sthavirakalpi Sadhus: Ascetics who follow a milder form of the ascetic path, allowing for necessary exceptions. This is the norm for most ascetics in the Svetambar sect.
• Sravakas (Laymen): This is the most prevalent standard, representing a compromise between spiritual striving and worldly engagement. The vast majority of Jains are lay followers.

Krause details the key ethical practices that enable Samvara:

• The Five Samitis (Regulation of Conduct):

  1. Irya Samiti: Careful regulation of walking to minimize harm to living beings.
  2. Bhasha Samiti: Mindful speech to avoid hurting others and to prevent physical harm to subtle life forms through breath.
  3. Eshana Samiti: Proper regulation of begging and accepting food, ensuring it meets Jain dietary and purity standards.
  4. Adana-Nikshepa-Samiti: Careful handling and placement of objects to avoid harming hidden life.
  5. Utsarga/Parishthapanika Samiti: Responsible disposal of waste and unwanted items.

• The Three Guptis (Control of Inner Nature):

  1. Mano-Gupti: Control of the mind, eradicating negative thoughts and cultivating positive ones.
  2. Vag-Gupti: Control of speech, speaking only when necessary and avoiding harmful language.
  3. Kaya-Gupti: Control of bodily activities, ensuring they conform to ethical principles.

• The Twenty-two Hardships (Parishaha): Willingly enduring physical and mental challenges like hunger, thirst, cold, heat, insults, and sickness to weaken the grip of Karma.

• The Ten Virtues (Dasa-vidha Yati dharma): Cultivating qualities like forgiveness, humility, candor, non-covetousness, austerity, restraint, truthfulness, purity, detachment from possessions, and celibacy.

• The Twelve Reflections (Bhavanas): Contemplating truths about the transient nature of life, the helplessness in the face of suffering, the illusory nature of worldly attachments, the solitary nature of karmic consumption, the distinction between body and soul, the impurity of the body, the constant influx of Karma, and the paths of Samvara and Nirjara. The reflections also touch upon the structure of the universe and the importance of relativity (Syadvada) in understanding it.

• The Five Charitras (Steps of Discipline for Ascetics): These represent progressive stages of spiritual development:

  • Samayika Charitra: Temporary adoption of complete renunciation.
  • Chhedopasthapana-Charitra: Lifetime commitment to complete renunciation.
  • Parihara-Visuddhi Charitra: A highly rigorous period of practice for groups of monks.
  • Sukshma-Samparaya Charitra: Annihilation of anger, pride, and deceit, with partial control over greed.
  • Yathakhyata-Charitra: Complete annihilation of all passions and perfect adherence to Jain discipline.

Krause notes that the last three stages are considered unattainable by modern ascetics due to perceived degeneration in human capacity.

The Layman's Ethics (Desa-Virati Charitra) is then explained through the Twelve Vows (Dvadasa-Vrata), which are less stringent than the ascetic vows and allow for greater flexibility in worldly life:

• The Five Anuvratas (Small Vows): Milder forms of the Great Vows of ascetics, focusing on partial non-violence, truthful speech, avoiding theft, chastity, and limiting possessions. These allow for self-defense and necessary actions for sustenance.

• The Three Gunavratas (Qualitative Vows): General lifelong restrictions that enhance ethical conduct:

  • Dig-Vrata: Limiting one's sphere of movement.
  • Upabhoga-Paribhoga-Vrata: Restricting the use of consumable and reusable items, including specific foods and professions deemed harmful.
  • Anartha-Danda-Vrata: Forbidding harmful actions not covered by the Anuvratas, such as cherishing evil thoughts or engaging in certain entertainment.

• The Four Sikshavratas (Training Vows): Vows undertaken for specific periods to cultivate spiritual discipline:

  • Samayika-Vrata: Regular periods of meditation and religious observance.
  • Desavakasika-Vrata: Daily limiting of activities and indulgences.
  • Paushadha-Vrata: Living the life of an ascetic for a set period.
  • Atithi-Samvibhaga-Vrata: Serving and feasting Jain ascetics, often replaced by donations to religious causes.

Krause also touches upon Aticharas (Transgressions) of these vows, which, while not breaking the vow entirely, require atonement.

The lecture then briefly discusses Nirjara, focusing on Sakama Nirjara (Intended Consumption) through austerities. These are divided into:

• Exterior Austerities: Anasana (fasting), Unodarika Tapa (reduced eating), Vrittisankshepa (renouncing certain foods), Rasatyaga (renouncing specific food categories), Kayaklesa (mortification of the body through postures), and Samlinaia (withdrawal of senses).
• Interior Austerities: Prayaschitta (atonement for transgressions), Vinaya (proper behavior), Vaiyavritya (unselfish service), Svadhyaya (study), Subha-Dhyana (pure meditation), and Kayotsarga (meditation in a stationary posture).

Krause notes that while many austerities are more rigorously practiced by ascetics, lay Jains also enthusiastically engage in them.

Finally, Krause addresses the Ritualistic Side, acknowledging that many ethical prescriptions have formal elements. She highlights the Six Avasyakas (Necessary Ritualistic Actions) performed daily, primarily by ascetics, but also by laymen in modified forms:

1. Samayika: The practice of concentration and renunciation.
2. Chaturvimsati-Jina Stava: Praise of the Tirthankaras.
3. Vandana: Ceremonial greeting of the spiritual teacher.
4. Pratikramana: Formal repentance and confession of transgressions.
5. Kayotsarga: Austerity involving meditation in a fixed posture.
6. Pratyakhyana: Taking formal vows of restriction or renunciation.

She also mentions the Pratimas, stages of discipline for laymen and ascetics, which involve increasing austerity and adherence to rules.

In conclusion, Dr. Krause reiterates that Jain ethics is the product and foundation of a high standard of human culture, centered on self-control, non-injury, and free determination. She expresses satisfaction that this ancient culture is being preserved and practiced by dedicated ascetics and laypeople, who play a significant role in Indian society. She concludes by expressing her gratitude to the Svetambar Sadhus who facilitated her study.