Dr. Samani Mangal Pragya
After Tattva Mīmānsā in third chapter, Ātma Mīmāṃsā in fourth chapter and Karma Mīmāṃsā in fifth chapter, Ācāra Mīmānsā is taken under consideration in sixth chapter. Jainism accepts that - 'paḍhamaṃ ṇāṇaṃ tao dayā'- conduct follows the knowledge. It means that conduct is based on knowledge of reality. Metaphysics explains the living and non living entities of the universe. The inter-relation and bondage between them can be explored only through the karma theory. This in turn generates the curiosity to get freedom from this bondage. The way to freedom from this bondage is conduct. Enumerating the tripartite path of emancipation, Tattvārtha sūtra has placed the conduct after knowledge and faith. The reason behind it is that conduct is the direct cause of emancipation. The same sequence is followed in this book too.
There are two dimensions of conduct in Jain tradition- transcendental and empirical. Transcendental aspect is based on the soul and empirical is based on other external factors. Atmāśrito niścayaḥ, parāśritaḥ vyavahāraḥ. In modern terminology, transcendental can be called as individualistic and empirical as universalistic aspect. From the viewpoint of anekānt, both are relative. Neither of them can be ignored.
From another point of view conduct has two aspects - inhibition of actions and action with abstinence. The inhibition of the activities of body, mind and speech called trigupti (three kinds of inhibitions) and action with abstinence i.e. to remain vigilant in all kinds of activities is called as pañcasamiti (five types of comportments). Trigupti and pañca samiti together are named as aṣṭa pravacana mātṛkā. This includes the whole domain of ethics in Jainism. The activity with self control and spiritual vigilance in action - is the cause of nirjarā (state of shedding off the karma) and also of the aśrava of puṇya (bondage of auspicious karmas). Abstinence helps in the stoppage of karma (Saṃvara). Cause for the influx of puṇya is also a kind of bondage and is ultimately abandonable. Saṃvara alone is desirable one.
āsravo bhavahetuḥ syāt, saṃvaro mokṣakāraṇaṃ
itīyamārhatīdṛṣṭiranyadasya prapañcanaṃ
[Cause of influx of karmas is the cause of transmigration and inhibition is the cause of liberation. This is the preaching of arhats (enlightened beings). All other discussions are its detailed form.]
Activities continue up to the final stage of sādhanā (spiritual practices). Keeping this point in consideration, Jain āgamas have directed to keep oneself vigilant in every activity one does. Especially, laymen living a worldly life undertake many kinds of activities. Therefore, in śravakācāra (conduct of a layman) it is instructed for a layman to remain alert while undertaking every activity. Ascetics have already limited their activities, but even then they are supposed to remain alert and vigilant for all their activities. For example, there is a detailed discussion about the reception of alms and an ascetic is instructed to remain vigilant while receiving food. This proves that Jain ethics is entirely a practical way of non-violent living.
The basis of Jain ethics is equality towards all beings or to regard all the beings equal to the self. By this belief, so much importance has been given to non-violence that non violence and Jain ethics have become synonymous. In the context of nonviolence, Jain āgamas have reached to such a depth which is rarely found in any other literature. The essence of knowledge is complete restraint from violence.
evaṃ khu ṇāṇiṇo sāraṃ, jaṃ ṇa hinsai kañcaṇaṃ
ahimsā samayaṃ ceva eyāvantaṃ viyāṇiya
Instinct of possession is the root cause of violence. Collection of material goods inspired by the desire of pleasure and comfort is called possession. The extent to which this instinct of possession becomes dominant, man loses his reasoning power and becomes the root cause of the loss of conduct. Freedom from possession means self reliance through self confidence. Asceticism is the final step of the non-possessiveness, where a spiritual practitioner becomes detached even from his own body. Most of the rules and regulations of Jain ethics are inspired by this feeling of detachment towards the body.
If the special practices of Jain āgamas like dhuta caryā, jinakalpī caryā and pratimādhāri caryā etc. are studied, then the harmonious practice of non-violence and non-possession can be seen at par excellence. Detachment towards thought is non-absolutism and detachment towards material objects is non-possession. In the absence of attachment, the causes of violence come to an end.
Sectarian fanatism is also a cause of bondage. Jain āgamas, opening the door to liberation for all i.e. Jain and non-Jains, have given consent to freedom from religious or sectarian fanatism. Not only a Jain monk, but other ascetics, even a house holder can liberate and attain emancipation. The only condition is vitarāgata (freedom from attachment and aversion).
Today, the voice is being raised for world peace and an end of terrorism but it is not becoming very effective because we are afraid of attacking our lustful life which is the root of all violence. The desire for unlimited possession, display of wealth and unhealthy competition is creating not only clash between the haves and have nots but also between the nations. The uncontrolled consumption of natural resources is creating havoc in environment. In these conditions, the message of Jain āgamas to limit the desires and to live a life of detachment shines out as the only way to protect mankind from the imminent dangers.
A substantial part of Jain āgamas is replete with discussions on ācāra i.e. ethics. In the present work, only few of them are discussed by sthālīpulāka nyāya (random-sampling). For elaborate discussions we can access the previous work that has been written exclusively on the Jain ethics.[1]
In this chapter, the characteristics, nature and classification etc. of conduct have been given a critical thought with āgamic references and also a comparative study has been undertaken on Ratnatrayī (concept of three jewels) available in Jain philosophy with Aṣṭāṅga mārga (eight fold path to liberation) of Buddhist philosophy. Right faith is the prerequisite of right conduct. Āgamas also explain about conduct qua faith, conduct qua knowledge, conduct qua penance and conduct qua energy etc. as it has explained the conduct qua abstinence. This is the broad spectrum of ācāra. Hence, it has been placed in the chapter with this broad approach itself. While characterizing the spirituality, inclusion of penance (tapa) stood independent besides non-violence and self restraint. This depicts the importance of tapa as it is said, Dhammo maṅgalamukkhiṭṭhaṃ, ahinsā saṇjamo tavo. Hence, the description of tapa automatically gets included in the discussion of Jain ethics (Jain ācāra).
The chain of activities comes to an end only at the final stage. Till then action (kriyā) goes on. In the context of conduct, the concept of action is important. Hence, analysis of actions has been discussed elaborately. It seems that this was overlooked in the post āgamic period. This discussion done on the basis of āgamas may find its utility in the philosophical field.
In Ācāra mīmānsā, the idea of non-violence and non-possession has a special significance. Even though truth, non-stealing and celibacy are included in five mahāvratas separately but the outstanding features of Jain ācāra are non-violence and non-possession. While presenting the scriptural discussion about them, we shall ponder upon its relevance.
In post āgamic literature, ācāra mīmānsā is found with systematic presentation in the context of conduct of a householder or of a Jain ascetic. Even then āgamic description of ācāra mīmānsā has its own significance. By the study of ācāra in āgamic period, a sketch of the chronological development of this concept can be clearly drawn. For example, in Ācārāṅga, the five mahāvratas (greater vows) are not found at one place but a mention of four passions is found there. When the practical approach for the elimination of passions was formulated, the concept of five mahāvratas came into the light. The description of transgressions of those vratas provided practical significance to the vratas.
