Sadachar Ke Shashwat Mandand Aur Jain Dharm - Book Summary

Here's a comprehensive summary of the provided Jain text, focusing on its exploration of the eternal standards of good conduct and Jain Dharma:

The text, "Sadachar ke Shashwat Mandand aur Jain Dharm" (Eternal Standards of Good Conduct and Jain Dharma) by Sagarmal Jain, delves into the philosophical underpinnings of morality and righteousness, particularly from a Jain perspective. It begins by questioning the true nature of progress in the modern world, suggesting that despite material advancements, humanity may be lagging morally and spiritually. The author notes a disconnect between technological progress and genuine human connection, and the persistence of fear, aggression, and selfishness.

Understanding Sadachar (Good Conduct) and Durachar (Bad Conduct):

The text then addresses the fundamental question of what constitutes good conduct (sadachar) and bad conduct (durachar). It explores the etymological roots of "sadachar," which combines "sat" (good/righteous) and "achar" (conduct), implying that good conduct is that which is good or proper. However, the core issue remains: what makes an action "good" or "proper"?

The author critiques a purely conventional understanding of morality, citing the Manu Smriti which defines sadachar as the conduct practiced and approved by a particular society, time, and lineage. While acknowledging the role of tradition, the text argues that an action is not good simply because it is practiced or approved by society. Instead, it is approved because it is good. The intrinsic nature of an action, rather than its acceptance, determines its moral quality.

The Jain Perspective: The Standard of Samata (Equanimity):

The central thesis of the Jain viewpoint presented is that the eternal standard for good conduct is samata (equanimity) or samabhava (equanimity of disposition). The text explains that Jain philosophy posits that the ultimate goal of a person is moksha (liberation), which is the attainment of one's inherent nature or self-realization. Actions that lead towards this inherent nature are considered good conduct.

Samata as the Intrinsic Nature: The text quotes the Bhagavati Sutra, where Lord Mahavir defines the soul's inherent nature as equanimity. Deviations from this equanimous state are seen as "vibhava" (unnatural states) or "parabhava" (external influences). Therefore, conduct that moves from external influences or unnatural states towards one's inherent equanimous nature is sadachar. Conduct that leads away from this state is durachar.
Manifestations of Samata: This concept of equanimity manifests in various aspects of human life:
- Spiritual: As detachment (vitaragta) and non-attachment (anasakti).
- Psychological: As a calm and undisturbed state of mind, free from desires and anxieties.
- Social: As ahimsa (non-violence), which is the absence of harm or suffering to all beings.
- Ideological: As anagraha (non-attachment to views) or anekanta (multi-faceted perspective).
- Economic: As aparigraha (non-possession), with concepts like communism and trusteeship being modern expressions of this principle.

The Complexity of Ahimsa as a Standard:

While Jainism widely accepts ahimsa as the supreme standard of conduct, the text delves deeper into its meaning. It argues that if ahimsa is understood merely as the absence of inflicting pain or suffering, or the refraining from killing, it might not be a sufficient absolute standard. The text emphasizes that Jain acharyas (teachers) view ahimsa in a broader, more comprehensive sense:

Internal and External Ahimsa: Ahimsa is divided into swa-himsa (self-violence, harming one's own nature) and para-himsa (violence to others). Self-violence is considered an internal sin, while violence to others is a social sin. In this broader context, himsa (violence) in all its forms is durachar, and ahimsa is the criterion for sadachar.

The Problem of Eternal Standards and Relativity:

The text then grapples with the question of whether truly eternal and absolute standards of conduct exist. It acknowledges that:

Context-Dependency: What is considered good conduct in one context might be bad in another (e.g., suicide for honor vs. general suicide). The Manu Smriti's concept of changing dharma with changing eras highlights this.
Social Influence: Societal norms and traditions significantly influence our perception of right and wrong. However, the text cautions against equating societal approval with moral correctness.
The Dilemma of Apavada (Exceptions): Jainism recognizes utsarga marg (the general path) and apavada marg (the exceptional path). While exceptions are acknowledged due to circumstances, they do not negate the fundamental rule. The text asserts that exceptions are situational and do not change the inherent value of the moral principle.

The Nature of Value-Change:

The author discusses the concept of value-change, distinguishing it from value-negation or value-inversion.

Value Change vs. Value Negation: The text argues that changing moral standards do not mean the essence of morality is being rejected. It's more about reinterpreting or expanding the meaning of moral concepts.
Shifting Emphasis: Sometimes, the prominence of certain values shifts. For instance, in some eras, justice might be prioritized over non-violence, leading to acceptance of violence for justice. However, this doesn't mean non-violence is completely invalidated.
Expansion of Meaning: Concepts like ahimsa have evolved over time, from being limited to immediate family to encompassing all living beings, and even plants in Jainism. This expansion is a form of value-change, not negation.

Jain Ethics: Relative and Absolute Aspects:

The text concludes by highlighting the dual nature of Jain ethics:

Relative (Vyavaharik) Aspect: The external, behavioral aspect of actions is considered relative and subject to changes in time, place, and circumstances. What constitutes right action in one situation might differ in another.
Absolute (Nischayan) Aspect: The internal aspect, the intention, resolve, or mental state (sankalpa), is considered absolute and unchanging. Violence in thought or intention is always immoral, while violence in action might have situational justifications or be driven by underlying principles. The intention behind an action is paramount in determining its absolute moral quality.

In essence, the text argues that while the manifestation of ethical conduct can be relative to context, the core principles and the inner intention as espoused by Jainism, particularly the pursuit of equanimity (samata) through non-violence (ahimsa), remain eternal and absolute standards for good conduct.