Sadachar Ke Shashwat Mandand Aur Jain Dharm

Here's a comprehensive summary of the Jain text "Sadachar ke Shashwat Mandand aur Jain Dharm" by Sagarmal Jain, focusing on the key arguments and Jain perspectives presented:

The article "Sadachar ke Shashwat Mandand aur Jain Dharm" (Eternal Standards of Good Conduct and Jainism) by Dr. Sagarmal Jain, which won the first prize in the Shri Jain Divakar Smriti Nibandh competition, explores the fundamental question of what constitutes "good conduct" (sadachar) and whether there are eternal, unchanging standards for it, particularly from the Jain perspective.

1. Defining Good Conduct and Critiquing Traditional Definitions:

• Etymological Meaning: "Sadachar" is derived from "sat" (right/proper) and "achar" (conduct). However, the core question remains: what makes conduct "right" or "proper"?
• Critique of Societal/Traditional Norms: The author challenges the notion that conduct is considered good simply because it is traditionally accepted or sanctioned by society or religion (as suggested by Manusmriti and the English word "right" from "rectus" meaning "according to rule"). He argues that this is insufficient because a custom doesn't become good because it's accepted; rather, it's accepted because it is good.
• The Mahabharata Example: The example of Duryodhana, who knew Dharma but didn't follow it, highlights that mere knowledge of right conduct doesn't make it so.
• Consequences and Ultimate Aim: The author posits that the value of any conduct, whether good or bad, lies in its consequences or the ultimate aim (sadhya) for which it is undertaken. The ultimate aim of human life becomes the criterion for judging conduct.

2. Western Ethical Frameworks:

The author briefly categorizes Western ethical frameworks into two main approaches:

• Deontological (Rule-based): Morality is based on adherence to external or internal rules (social, religious, divine, conscience).
• Teleological (Goal-based/Consequentialist): Morality is judged by its outcome, focusing on pleasure (hedonism) or self-perfection.

3. The Jain Perspective on the Standard of Good Conduct:

• Ultimate Aim: Moksha/Nirvana: Jainism clearly defines the ultimate aim of human life as achieving Moksha or Nirvana. Any conduct that leads towards liberation is considered good conduct (sadachar), and anything that leads to bondage is bad conduct (durachar).
• Moksha as Self-Perfection: Nirvana is understood as the attainment of one's true, inherent nature (swabhav-dasha) and the full development of innate capabilities. It's about returning to one's pure self, transcending external influences.
• The Core Principle: Equanimity (Samata): The fundamental standard of good conduct in Jainism is equanimity (samata) or equitable disposition (samabhav). Conversely, inequity (vishamata) or deviation from one's true nature (vibhav) is considered bad conduct.
• Manifestations of Samata: Equanimity manifests in various ways:
  • Spiritual: Rising above attachment and aversion (vitaragta, anasakt bhav).
  • Psychological: A calm, undisturbed state of mind, free from desires.
  • Social: Non-violence (ahimsa).
  • Intellectual: Open-mindedness, non-dogmatism, and the doctrine of anekanta (many-sidedness).
  • Economic: Non-possession (aparigraha).

4. The Role of Ahimsa (Non-Violence):

• Broad Interpretation: Jainism views Ahimsa not just as abstaining from harming others (negative aspect) but as a comprehensive principle encompassing internal and external aspects. It's both self-violence (sw-himsa – harming one's true nature) and other-violence (par-himsa – harming others' interests).
• Ahimsa as the Sole Basis?: The author questions whether merely not causing pain or harm is sufficient for Ahimsa to be the sole standard. He argues that actions done with good intentions but resulting in harm to others, or even actions that don't overtly cause harm but are rooted in harmful desires, are still problematic.
• Internal vs. External Actions: The core of Jain ethics lies in the intention behind the action. Even if the outward action appears beneficial, if the internal state is impure (e.g., greed disguised as charity), it is not true sadachar.

5. The Question of Eternal Standards and Relativity:

• The Challenge of Relativity: The author acknowledges that conduct can appear to change based on specific circumstances, time, and place. What is considered good in one situation might be bad in another (e.g., suicide for self-respect vs. suicide for escape).
• Jain View on Relativity (Utsarga and Apavada): Jainism recognizes the concepts of the general rule (utsarga marg) and the exceptional rule (apavada marg). While external actions (dravya) can be situation-dependent and therefore relative, the internal intentions and motivations (bhava) are considered absolute and unchanging.
• Intention (Bhava) is Paramount:
  • Internal (Bhava): The mental or intellectual aspect of an action is the core and is considered absolute (nirapeksh) and unchanging (aparivartansheel). For example, the intention to harm is always unethical, regardless of outward actions.
  • External (Dravya): The outward manifestation or physical action is considered relative (saapeksh) and changeable (parivartansheel) depending on context, time, and place.
• Critique of Pure Relativism: The author strongly refutes the idea that ethical values are merely social conventions or fashions. He argues that while the expression of values may change, their underlying importance (mulyavatta) remains.
• Values vs. Fashions: Unlike fleeting fashions, ethical values have a deeper, more enduring basis. They are not merely subjective preferences but are rooted in ideals and principles.
• Society as a Creator of Morality?: The author disputes the idea that society dictates morality. While society may prescribe certain behaviors, these are not always ethically sound. Ethical value is determined by impartial reason and is distinct from social legality or custom.
• Jainism's Enduring Values: Jainism has established core ethical values (like Ahimsa, non-possession, non-attachment) that have remained constant for thousands of years, demonstrating a core of unchangeable principles.
• Meaning of Change: The "change" in moral values, from a Jain perspective, often refers to:
  • Expansion of Meaning: Concepts like Ahimsa and welfare (pararth) have expanded from familial or community circles to encompass all living beings.
  • Shift in Hierarchy: The relative importance of values can shift. For instance, at times, justice might be prioritized over non-violence, and vice versa, depending on the circumstances. However, this doesn't negate the inherent value of the other.
• Distinction between Value and Norm: The underlying ethical value (e.g., the worth of justice) remains, even if the specific rules or methods (norms) for achieving it change.

6. The Unchanging Core of Jain Ethics:

• The True Nature (Nij Swaroop): Jainism ultimately grounds its ethical standards in the inherent, unchanging nature of the soul, which is characterized by equanimity and purity.
• Intentionality is Key: The absolute and unchanging nature of ethics in Jainism lies in the intention or resolve (sankalp) behind an action. A resolve to harm is always wrong, even if the outward action is somehow justified by circumstances.
• Ethical Principles vs. Ethical Rules: The fundamental ethical ideals or goals (sadhy) are unchanging, but the means (sadhan) to achieve them can be adaptable and change with context.
• A Balance of Permanence and Adaptability: Jain ethics strikes a balance: the core values and the internal intentions are immutable, while the outward expression and application of these values can be relative and adaptable to time, place, and circumstances. This ensures that ethical principles remain relevant without compromising their fundamental nature.

In conclusion, Dr. Sagarmal Jain argues that from a Jain perspective, the eternal standard of good conduct is rooted in the pursuit of equanimity (samata) and the realization of one's true nature (moksha). While outward actions may vary with context, the underlying intention and the principle of non-violence in its broadest sense are the immutable foundations of Jain morality.