Jaina Ethics

The metaphysical Reality or the Truth of logical coherence must remain merely a theoretical possibility unless it is translated into good of life through right-living. In fact, the Reality or Truth is supra-logical and can be better realised by living it practically than by speculating on it intellectually.

Indian philosophy in general, Jainism in particular, therefore, ascribes the supreme place, of all the branches of philosophy, to ethics. Silanka, a great commentator on Jaina Agamas, considers all the branches of philosophy only subsidiary to and meant for ethics. Yet there is no work, written on the lines of modern research, dealing with the Jaina view of life in its entirety. The present work is a humble attempt to cover up that lacuna.

The author has adopted a synthetic view of things, while making comparisons and emphasised the unity existing in the diversity of Indian thinking. This is in keeping with the traditional Jaina way of looking at problems. Syadavdda which has become almost a synonym for Jainism teaches us that the same truth could be differently expressed without involving us in any real contradiction.

Prof. (Dr.) Dayanand Bhargava, is a Renowned Sanskrit scholar, Ex- Professor & Head, Department of Jainism and Comparative Religion and Philosophy, Jain Vishva Bharati University, Ladnun, (Rajasthan). At present he is Chairman, Veda- Vijnana, J.R. Rajasthan Sanskrit Univesity, Jaipur. He is the recipient of many awards including certificate of Merit by President of India, Award by Department of Education, Rajasthan Govt, Rajasthan Sanskrit Academy, Acarya Hastiman Award, Prek Puraskara, etc. Among his publications include Jaina Ethics, Jaina-tarka-bhasa, and Jaina fivana Darshan Kt Prishthabhumi.

I have very great pleasure in writing these few words by way of introducing the thesis ‘(JAINA ETHICS’ by Dr. Dayanand Bhargava which is now appearing in print. This work was submitted by Dr. Bhargava for his. Doctorate Degree of the Delhi University and he has revised it with a view to making it more comprehensive as well as useful both to the general reader and the student seriously interested in Jaina Studies. Jainism has made very significant contribution to Indian thought and has added both to its variety and richness. Dr. Bhargava’s present work attempts to study and highlight the contribution to the ethical thought. His study is deep and wide in extent and critical and original in approach. ‘He has also discussed the metaphysical concepts since these are vitally connected with ethics in any system. He has attempted to carry out a comparative as well as historical study of this ethics and discussed the ethical thought of the six systems of Indian Philosophy. I have no doubt that the work will be very widely welcomed and appreciated by scholars and students ‘alike.

The metaphysical Reality or the Truth of logical co- herence must remain merely a theoretical possibility unless it is translated into good of life through right-living. In fact, the Reality or Truth is supra-logical and can be better realised by living it practically than by speculating on it intellectually. Indian philosophy in general and Jainism in particular, therefore, ascribes the supreme place, of all the branches of philosophy, to ethics. Silanka, a great commentator on Jaina Agamas, considers all the branches of philosophy only subsidiary to and meant for ethics. Yet there is no work, written on the lines of modern research, dealing with the Jaina view of life in’ its entirety. The present work is a humble attempt to cover up that lacuna.

I do not lay claim either to perfection or to originality. I could only pick up a few pebbles out of the vast ocean of Jaina scriptures and explore the scattered theme of my thesis from the original sources to arrange it into a systematic whole. I am presenting. the ethical views -of the ancient Jaina thinkers, as faithfully as I can, before the world of scholars, who are the best judges of the degree of success achieved in this effort and whose satisfaction will be my best reward. ' I have adopted a synthetic view of things, while making comparisons and emphasised the unity existing in the diversity of Indian thinking. I believe that this is in keeping with the traditional Jaina way of looking at problems. Syadvada, which has become almost a synonym for Jainism, teaches us that the same truth could be differently expressed without involving us in any real contradiction. As I have always kept the problems of modern sdciety in view, and shown the utility. of Jaina ethical concepts for humanity in general, I hope that the book would interest the general reader also.

Jaina acaryas have always stood for the dignity of man and equality of all, advocated the birth-right of independence dence of all individuals and have preached the elevated ideal of non-violence. I dedicate my work to these noble and lofty causes for which all right-thinking men of all times and nations have striven. Before I conclude, I have to place on record my sincerest Sratitude for Dr. Indra Chandra Sastri, M.A., Ph.D., Sastracarya, Nyayatirtha and formerly Head of the Department of Sanskrit in the Institute of post-Graduate (Evening) Studies, University of Delhi, for his invaluable guidance with out which the thesis for my Ph.D. would have been a Herculean task for me. My sincerest thanks to Dr. R.V. . Joshi, M.A., Ph D., D.Litt. (Paris), my teacher, to Late Babu Jai Bhagwan Jain, and to Rev. Ksullaka Jinendra Varni, whose. assistance and guidance have served as beacon-light during the progress of my research-work. Pandit Dalsukh Bhai Malavania, Professor, University of Toronto (Canada), one of the examiners of my thesis deserves special thanks for’ his valuable suggestions.

‘Dr. T.G. Mainkar, M.A.,.Ph.D., D.Litt., Professor and Head of the Department of Sanskrit in the University of Delhi, who has the rarest combination of benevolence and scholarship in him, has very kindly contributed a foreword to this book for which he deserves my sincere gratitude. I take this opportunity of acknowledging my: obligations to Lala Sundar Lal Jain, the proprietor of M/s. Moti Lal Banarsidass, for his keen personal interest in the publication of this work. The Manager and the staff of the Jainendra Press also deserve my thanks for their active co-operation. Shri J.L. Shastri,who spared no pains in reading the proofs, also deserves my gratefulness.

Needless to say that suggestions for improvement will be. most welcome and incorporated in the next edition.