Jain Dharm Ke Naitik Siddhant

Here's a comprehensive summary of the provided Jain text, "Jain Dharm ke Naitik Siddhant" by Ishwarchand Sharma:

This book, "Jain Dharm ke Naitik Siddhant" (The Ethical Principles of Jainism) by Dr. Ishwarchand Sharma, explores the profound ethical framework of Jainism, emphasizing its ancient origins and its core philosophy of Ahimsa (non-violence) as the ultimate goal and the essential means to liberation (Moksha).

Ancient Roots and Mahavira's Role: The text asserts that Jainism predates Buddhism and holds the distinction of being the oldest Ahimsa-centric philosophy in India. It clarifies that Lord Mahavira was not the founder but a reformer who systematized the philosophy. Historical evidence points to Tirthankara Parshvanatha as a historical figure, and Mahavira's parents were followers of Parshvanatha. Mahavira's significant contribution was to provide a structured ethical system for both ascetics and householders, based on Ahimsa, which remains an ideal for the Jain community today.

The Rigor of Jain Ethics: The book delves into why Jain ethics are characterized by strictness. This rigor stems from Jainism's embrace of the "Nivritti Marga" (path of renunciation), in contrast to the Vedic "Pravrutti Marga" (path of action and worldly engagement). While Vedic philosophy gradually introduced renunciation through the four ashramas (stages of life) and the four purusharthas (goals of life), Jainism perceived fundamental flaws in this gradual approach.

Critique of the Vedic Gradual Approach: The text highlights two primary obstacles in the Vedic system from a Jain perspective:

1. The Difficulty of Renunciation After Worldly Engagement: Once an individual enters household life, it becomes incredibly difficult to renounce worldly pleasures and overcome desires, anger, attachment, and greed. The pursuit of desires is seen as an endless cycle.
2. The Uncertainty of Life: The Vedic ashrama system assumes a lifespan of at least one hundred years. However, life is inherently impermanent and can end at any moment. Missing an opportunity for spiritual development could mean waiting eons for another human birth.

These insights into life's impermanence, shared by thinkers like Buddha and influenced by the experience of human suffering, lead to Jainism's strong emphasis on disciplined ethical conduct.

Core Ethical Principles: The Great Vows (Mahavratas): The book stresses that for ascetics (monks and nuns) and spiritual seekers (mumukshu), the adherence to Mahavratas (Great Vows) like truthfulness (Satya), non-violence (Ahimsa), non-stealing (Asteya), chastity/celibacy (Brahmacharya), and non-possession/non-attachment (Aparigraha) is paramount. It's not enough to simply refrain from these actions; one must actively avoid causing or enabling them.

• Ahimsa: Complete non-violence in thought, word, and deed towards all living beings.
• Satya: Absolute truthfulness, avoiding even falsehoods that cause mental distress.
• Asteya: Non-stealing, not directly or indirectly supporting theft.
• Brahmacharya: Absolute chastity, freedom from all sexual contact and not facilitating such actions.
• Aparigraha: Non-possession, not owning any property and not being an instrument for others' accumulation.

Interdependence of Metaphysics and Ethics: A crucial point made is the inseparable link between Jain metaphysics (Tattvavada) and its ethics (Acharyashastra). Jainism is an "Ethico-Metaphysical" system, meaning that ethics without a metaphysical foundation are impractical and illogical. A true ethical person must also be a philosopher, applying philosophical principles to their life. This is supported by the quote from Will Durant about the philosopher's duty to live by wisdom.

The Jain Metaphysical Framework (Tattvas): To understand Jain ethics, it's essential to grasp its metaphysical principles, particularly the Nine Tattvas propounded by Mahavira:

1. Jiva (Soul): The sentient being, characterized by consciousness, knowledge, and perception. Its true nature is obscured by karmic matter. The ultimate goal is to achieve Keval Gyan (omniscience) and Keval Darshan (absolute perception).
2. Ajiva (Non-soul): Includes Dharma (principle of motion), Adharma (principle of rest), Pudgala (matter), Akasha (space), and Kala (time). Pudgala is the physical substance, comprising matter that has qualities like taste, form, smell, etc.
3. Punya (Merit): Actions that lead to positive karmic consequences, often associated with acts of charity and kindness (e.g., offering food, water, clothing).
4. Papa (Demerit): Actions that lead to negative karmic consequences, arising from passions like anger, pride, deceit, and greed, and actions like violence, falsehood, stealing, and impurity. The text lists eighteen specific papas.
5. Asrava (Influx of Karma): The process by which karmic particles are attracted to the soul, driven by passions and activities of the mind, speech, and body. It's seen as an inflow through channels like ignorance (mithyatva), vows (avirati), negligence (pramada), passions (kashaya), and activity (yoga).
6. Bandha (Bondage): The state of the soul being bound by karmic matter. This bondage is eternal but can be broken. It's classified into four types: nature, duration, intensity, and quantity of karma.
7. Samvara (Stoppage of Karma): The crucial process of preventing the influx of new karma. This is achieved through practices like right faith, detachment, vigilance, absence of passions, and control over bodily, mental, and vocal activities. The text mentions 57 specific rules for ascetics, including five observances (samitis) and three restraints (guptis).
8. Nirjara (Shedding of Karma): The process of eradicating accumulated karma, akin to draining dirty water from a reservoir or sweeping dirt from a house.
9. Moksha (Liberation): The ultimate goal, the complete cessation of all karmic particles from the soul, leading to infinite knowledge, infinite perception, infinite bliss, and infinite power.

The Philosophy of Asceticism (Sannyasavada): Jain ethics are deeply rooted in asceticism (Sannyasa). The pursuit of Moksha requires complete renunciation of self-interest. Only ascetics, by shedding all worldly attachments, can fully adhere to these strict ethical principles. Asceticism is viewed not as pessimism but as the means to achieve an eternal state. This ideal of asceticism fosters love and compassion for all humanity. It's a path of service and self-sacrifice, requiring bravery and courage. The text draws parallels with Lao Tzu's philosophy of simplicity and detachment.

Comparison with Western Ethics and the Concept of Moksha: The book contrasts Jain ethics with Western ethical theories. While Kant emphasized moral discipline and the categorical imperative, he ultimately relied on an external God to harmonize virtue and happiness. Western ethics, according to the text, often grapple with paradoxes and the impossibility of absolute morality. Jainism, however, offers Moksha as a state of complete perfection where desires naturally cease, and the soul experiences infinite knowledge, bliss, and power. This state transcends the dualities of reason and pleasure, form and matter, good and evil.

Ahimsa: The Supreme Principle: Ahimsa is the cornerstone of Jain ethics. The text explains that Ahimsa is not merely the absence of violence but a positive commitment to non-harming in thought, word, and deed. The five Great Vows are all rooted in Ahimsa. For example, truthfulness prevents mental harm, non-stealing causes mental anguish to the victim, chastity protects against violence in thought and action, and non-possession ensures that resources are available to those in need, thus preventing indirect violence.

Ascetic vs. Layperson Ethics: The text distinguishes between the strict Mahavratas (Great Vows) for ascetics and the Anuvratas (Lesser Vows) for householders (shravakas). While householders can practice a partial form of renunciation, the ultimate path to liberation is through monasticism. The Anuvratas offer practical solutions to moral and social issues and help in self-purification and character building.

The Role of the Three Jewels (Ratnatrayi): Jainism is founded on the Ratnatrayi:

1. Samyak Darshan (Right Faith/Perception): Unwavering belief in the fundamental truths of Jainism.
2. Samyak Gyan (Right Knowledge): Knowledge of the Nine Tattvas and their implications.
3. Samyak Charitra (Right Conduct): Living according to the principles of the Tattvas, essentially the practice of the Mahavratas or Anuvratas.

Ahimsa in Practice: The Teerapanth Perspective: The book discusses the interpretation of Ahimsa by the Teerapanth sect, which emphasizes absolute, unconditional Ahimsa, even for microscopic beings. This perspective sees life-protection (Jeeva Raksha) as a practical rather than a spiritual concern. The author acknowledges the difficulty of absolute Ahimsa in practical life, citing Mahatma Gandhi's view that complete Ahimsa is near impossible for a living being. However, the text suggests that the Teerapanth sect might be overly emphasizing detachment and overlooking the spiritual potential of compassionate action. It highlights that even acts of life-protection can be performed with detachment and spiritual intent, drawing parallels with the Bhagavad Gita's concept of the Sthitaprajna (one of steady wisdom).

Conclusion: The book concludes by reiterating that Jainism is a practical philosophy that elevates individuals through disciplined ethical conduct, leading to true knowledge and character. It emphasizes that Ahimsa, when truly embraced, is not just a negative principle but a powerful force for positive change, aimed at the welfare of all humanity and social progress. The author posits that Jainism's emphasis on Ahimsa and Aparigraha offers a spiritual alternative to capitalism and communism, and that the non-violent path adopted by Mahatma Gandhi was likely inspired by Jain principles. Ultimately, Jainism teaches that moral strength and adherence to truth are more powerful than material force, and Ahimsa is the path to true victory.