Jain Dharm Me Naitik Aur Dharmik Kartavyata Ka Swarup

Here's a comprehensive summary of the provided Jain text, "Jain Dharm me Naitik aur Dharmik Kartavyata ka Swarup" by Sagarmal Jain, in English:

This book explores the nature of moral and religious obligations within Jainism. The author highlights that for "moral obligation," Hindi terms like Naitik Prabhushakti (moral authority), Naitik Badhyata (moral compulsion), Naitik Dayitva (moral responsibility), or Naitik Kartavyata (moral duty) are used. Essentially, moral obligation signifies a state of responsibility or duty where an individual feels, "I ought to do this."

Western vs. Indian/Jain Perspective on Obligation:

• Western View: Western ethicists generally view moral obligation as an "ought" (what one should do) and religious obligation as a "must" (what one must do), often stemming from divine command.
• Indian/Jain View: In contrast, the Indian tradition, and specifically Jainism, sees both moral and religious obligations as conditional statements. While there is an element of "ought," there is also a sense of compulsion. It represents a beautiful synthesis of "ought" and "must." The structure is: "If you want this, then you must do that." For example, "If you desire liberation, then you must practice right conduct." This compulsion inherently contains freedom, as it's a choice made by the self.

Source of Obligation in Jainism:

• No Separation of Religion and Morality: Jainism, along with other Indian traditions like Buddhism, does not draw a dividing line between religion and morality; they are not considered separate.
• Acceptance of Karma Principle: The compulsion behind moral and religious duties in Jainism originates from the soul's acceptance of the Karma principle. Although the karma principle is an objective law, the soul itself is the regulating element. The soul's regulatory power over karma increases with the purity of its conduct.
• Inner Source: Jainism does not accept an external God as the regulator or overseer of the "law of karma." Therefore, moral and religious obligations are not external commands but rather dictates of the inner soul, which witnesses the law of karma. The compulsion, while present, is not absolute but relative.
• Nature of the Soul: Jainism categorizes souls into three types: Bahiratma (external-minded soul), Antaratma (inner-minded soul or soul with discernment), and Paramatma (supreme soul). Moral and religious obligations arise from the Antaratma, which compels the Bahiratma to act accordingly. Both Jain philosophy and J.S. Mill agree that the consciousness of moral and religious obligations is based on the inner dictate of conscience. The difference lies in Mill's internal command being purely emotional, whereas the Jain internal command is a synthesis of emotion and reason. It states that to achieve a certain ideal, one must behave in a certain way. The development of right conduct (Samyak Charitra) is based on right faith (Samyak Darshan) and right knowledge (Samyak Gyan). These two provide the framework for moral and religious obligations, leading the soul towards right conduct (virtue).

The Concept of Dharma in Jainism:

• Nature of Things as Dharma: According to Jain philosophy, Dharma is the inherent nature of a thing. If the nature of a thing is its Dharma, then the compulsion of religious duties originates from within, not from outside.
• Soul's Nature is Equanimity (Samata): The nature of the soul is described as equanimity. Therefore, the duty of practicing equanimity (Samabhav ki Sadhana) is internal, not external.
• Will to Live (Jijivisha) and Non-Violence (Ahimsa): Similarly, the natural quality of all living beings is the will to live. The moral obligation of non-violence (Ahimsa) arises from this Jijivisha. The text states, "All want to live, no one wants to die." Thus, the killing of life is prohibited.
• Internal Compulsion: Whether it's the duty of practicing equanimity or the adherence to the vow of non-violence, their compulsion comes from the inner self and is not based on any external factor.

Inseparability of Moral and Religious Duties in Jainism:

• Rejection of Separation: While some Western philosophers draw a distinction between religion and morality, and thus between religious and moral duties, Indian philosophers, particularly Jain philosophers, consider them inseparable. They do not draw a boundary between religion and morality.
• "Dharma" as Duty and Virtue: In India, the word "Dharma" is widely used in the sense of duty and good conduct, thus becoming an ethical concept. The term Dharmashastra (scriptures of Dharma) is often used for ethics.
• Emotional vs. Volitional Aspects: The division between religion and morality is often based on the emotional and volitional aspects of human consciousness. Western thinkers believe religion is based on faith or belief, while morality is based on resolve. Religion relates to our emotional side, while morality relates to our volitional side.
• Morality as the Basis of Religion: The text argues that if religion is understood as devotion to a personal God or ritualistic practices, then it's possible to be moral without being religious. However, if religion itself means virtuous conduct, then it's impossible to be religious without being virtuous.
• Jain Definition of Dharma: Jainism's definition of Dharma is not limited to faith in a personal God or specific rituals. It presents four perspectives on Dharma:
  1. The inherent nature of a thing is Dharma.
  2. Practicing virtues like forgiveness is Dharma.
  3. Right knowledge, right faith, and right conduct are Dharma.
  4. Protecting living beings is Dharma.
• Interdependence: These definitions clearly indicate that being religious and being moral are not separate phenomena. Dharma is the foundation of morality, and morality is the outward expression of Dharma. Dharma is the soul of morality, and morality is the body of Dharma.
• Inner Devotion to Virtue: Jain thinkers assert that there is no dividing line between religious and moral obligations. For them, faithfully observing virtuous conduct—that is, fulfilling moral duties and obligations—is being religious.
• Transcending Good and Evil: Some differentiate religion and morality based on the realm of good and evil. Morality operates in the realm of good and bad. Religion, however, transcends the duality of good and evil. To be truly religious, one must completely abstain from evil. When evil ceases to exist, even the concept of good becomes redundant. Saint Kundakunda in Jainism has advised rising above both merit (Punya) and demerit (Papa). While the path to overcoming demerit requires cultivating merit, the realm of Dharma is the transcendence of merit and demerit, thus positioning it above ordinary morality. However, the duties prescribed for becoming religious are inherently moral in nature. The five vows of Jainism, the five precepts of Buddhism, and the five Yamas of Yoga philosophy all fall within the scope of morality.

Practical Aspect of Moral and Religious Duties:

• Morality is Primary, Religion is Secondary (in action): From a practical standpoint, morality is primary and religious duty is secondary. The compulsion for both moral and religious duties stems from the law of karma, thus the compulsion for these duties is fundamentally religious.
• Social vs. Personal Duties: A distinction can be made between social duties and personal duties. Duties towards others (society) fall within the scope of morality—the vows of non-violence, truthfulness, non-stealing, chastity, and non-possession. The practice of equanimity (Samabhav), a state of being an observer or witness—termed Samayika in Jain terminology—is religious duty.
• Support for Equanimity: The importance of practices like rituals and worship in Jainism lies in how they support the achievement of equanimity, which is the soul's natural state.
• Ahimsa and Samata: In essence, moral duty in Jainism can be summarized as Ahimsa (non-violence), and religious duty as Samata (equanimity). Ahimsa signifies moral duty's outward expression in social conduct, while Samata signifies religious duty's inward focus on the state of the soul.

In conclusion, the book emphasizes that in Jainism, moral and religious duties are intrinsically linked and stem from the soul's understanding and acceptance of the law of karma. They are not external impositions but inner compulsions rooted in the nature of reality and the soul's inherent potential for virtue and liberation.