Jain Dharm Me Naitik Aur Dharmik Karttavyata Ka Swarup

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

This text explores the nature of moral and religious obligations within Jainism, contrasting it with Western philosophical perspectives.

Key Concepts and Arguments:

• Nature of Obligation:

  • Western philosophy often distinguishes between moral obligation ("ought") and religious obligation ("must"), viewing the latter as divinely ordained commands.
  • Jainism, and Indian tradition in general, sees both moral and religious obligations as conditional statements, combining the "ought" with a sense of inherent necessity. It's not just "you should do this," but "if you want this, you must do this." For example, "If you desire liberation, you must practice right conduct."
  • This binding nature, however, contains inherent freedom, as it arises from within the soul's acceptance of the law of karma.

• Source of Obligation in Jainism:

  • Jainism rejects the notion of an external God as the regulator of karma. Therefore, moral and religious obligations are not external commands but arise from the soul's own inner understanding of the karmic law.
  • The "controller" of the karmic law is the soul itself. The soul's inherent nature is "equanimity" (samata). The pursuit of equanimity is thus an internal, not external, obligation.
  • Similarly, the moral obligation of non-violence (ahimsa) stems from the natural desire to live (jijivisha), inherent in all beings. The prohibition of taking life is a consequence of this shared desire for life.

• The Soul and Obligation:

  • Jainism categorizes souls into three types: Bahiratman (external-minded soul, driven by senses), Antaratman (inner-minded soul, guided by conscience), and Paramatman (supreme soul).
  • Both moral and religious obligations originate from the Antaratman (conscientious soul), which guides the sense-driven soul.
  • Jain philosophy aligns with thinkers like J.S. Mill in that the consciousness of duty and the internal pain arising from the violation of ethical principles are the foundation of all morality and religiosity. The difference lies in Mill's emphasis on a purely emotional internal command, while Jainism emphasizes a synthesis of emotion and reason.

• Indivisibility of Morality and Religion:

  • Contrary to some Western philosophers who separate morality and religion, Indian philosophers, particularly Jain thinkers, consider them inseparable.
  • In India, the term "dharma" is often used in the sense of duty and righteous conduct, thus becoming synonymous with ethics. The term "Dharma Shastra" is used for ethics.
  • While Western thought might separate religion based on faith/emotion from morality based on resolve/will, Jainism views these as interconnected aspects of human consciousness. The emotional and volitional aspects of human consciousness cannot be divorced from each other.
  • For instance, Matthew Arnold stated that morality infused with emotion is religion.

• The Primacy of Morality and Religion:

  • Western debate exists on whether religious or moral duties are primary. Some, like Descartes, view moral rules as divine commands, making religion primary. Others, like Kant, ground religion in morality, arguing God's existence is due to morality.
  • Jain tradition, however, does not separate dharma and ethics. Right conduct (samak charitra) is based on right faith (samak darshan), and right conduct itself is not possible without right faith. Neither can exist without the other.
  • Bradley's assertion that one cannot be religious and immoral is echoed in Jainism; such a person is either feigning religion or their religion is false.

• Beyond Good and Evil (Punishment and Merit):

  • Some distinguish morality as the realm of good and evil, while religion transcends this duality. In Jainism, this transcendence is achieved by moving beyond both merit (punya, good) and demerit (pap, evil).
  • However, the text clarifies that abstaining from evil first requires practicing the good. The realm of dharma is one of transcending merit and demerit, placing it "above" morality in this sense. Yet, the duties prescribed for religious observance are inherently moral.
  • The five great vows of Jainism, the five precepts of Buddhism, and the five restraints of Yoga are considered the boundaries of morality. To be religious in the Indian tradition, one must be moral. Therefore, in terms of conduct, moral duty is primary, and religious duty is consequential.
  • Ultimately, the obligation for both moral and religious duties originates from the law of karma, making the root of this obligation fundamentally religious.

• Definitions of Dharma in Jainism:

  • Jainism does not define religion solely by faith in a personal God or ritualistic practices. It offers four perspectives:
    1. The nature of a thing is its dharma.
    2. The practice of virtues like forgiveness is dharma.
    3. Right knowledge, right faith, and right conduct are dharma.
    4. Protecting living beings is dharma.
  • These definitions clearly indicate that being religious and being moral are not separate. Dharma is the foundation of morality, and morality is the external manifestation of dharma. Dharma is the soul of morality, and morality is its body.

• Practical Distinction: Social vs. Personal Duties:

  • If a distinction is to be made in practice between moral and religious duties in Jainism, it can be based on social and personal obligations.
  • Moral Obligations (Social): Duties towards others and society. This includes the external practice of the vows of ahimsa, satya (truth), asteya (non-stealing), brahmacharya (celibacy), and aparigraha (non-possession).
  • Religious Obligations (Personal): The practice of equanimity (samata), being a witness (drashta), or the state of detachment, termed 'samayika' in Jain terminology. The significance of other practices and worship in Jainism lies in how they aid in achieving this state of equanimity, which is the natural state of the soul.

• Concise Summary:

  • In essence, moral obligation in Jainism can be represented by "Ahimsa" (non-violence), signifying social or ethical duty.
  • Religious obligation can be represented by "Samata" (equanimity), signifying personal or spiritual duty.

The book emphasizes that true Jainism integrates these two aspects, with internal spiritual pursuit (equanimity) guiding and manifesting as ethical conduct towards others (non-violence).