Evolution of the Jaina Treatment of Ethical Problems

I. Doctrinal and Sectarian Differences Three major sectarian issues: 1. Authenticity of Scriptures o Digambaras: Believe original Jain scriptures are entirely lost. o Svetambaras: Claim partial survival; try to preserve and interpret ancient texts. o Both agree that scriptural loss aligns with cosmic moral decline. 2. Monastic Nakedness o Digambaras: View complete nudity as essential for monks. o Svetambaras: Accept that Mahavira was naked, but say this practice ended after Jamba, citing societal decline. o Practical differences were minor as most monks wore clothes due to social constraints. 3. Idol Worship o Sthanakavasins (a subsect of Svetambaras): Oppose idol worship, claiming it's unsupported by early scriptures. o Their rise parallels similar anti-idolatry movements (e.g., Arya Samaj in Hinduism). o Despite initial resistance, idol worship became widely practiced among both major Jain sects. ________________________________________ II. Historical Development of Jain Ethical Thought From Umasvati’s Tattvarthasutra: • Jain philosophy includes seven or nine tattvas (truths): o Ontology: jiva (soul), ajiva (non-soul) o Ethics: asrava (influx of karma), bandha (bondage), samvara (stoppage), nirjara (purging), moksha (liberation) o Later additions: punya (good karma), papa (bad karma) Development of Karma Doctrine: • Early Jain texts (e.g., Acaranga, Sutrakritanga) lacked detailed karma theory. • The Bhagavati Sutra introduces karma as physical particles that bind to the soul. • Umasvati’s system later refined this into a full ethical framework (e.g., asrava, samvara, nirjara as ethical acts). Analogy Used: • Boat with holes: o Holes open = asrava (karma flows in) o Holes closed = samvara (karma blocked) o Water removal = nirjara (karma expelled) ________________________________________ III. Social Context and Ethical Practice Monastic vs. Householder Ethics: • Early Jainism saw only monks as true practitioners. • Gradually, householders were incorporated and given a parallel ethical path. Stages of Ethical Life: 1. Faith (śraddhā) 2. Partial discipline (for householders) 3. Total discipline (for monks) Duties of Jaina Householders: • Standardized into 12 items, including: o Five minor vows (non-violence, truth, non-stealing, celibacy, non-possessiveness) o Seven supplementary vows, e.g.,:  Limiting consumption  Avoiding unnecessary harm  Hospitality to monks  Occasional fasting (Pausadha)  Mental detachment rituals (Samayika) Cultic vs. Ethical Practice: • Early Jainism focused on ethics, not rituals. • Later texts introduced rituals like: o Avasyaka (six-step daily rite) o Samayika (mental calm) and Pausadha (day of renunciation) Shift in Monastic Role: • Originally: monks denounced social inequities. • Later: became institutionalized, managing temples and leading idol worship. • Sectarian disputes (e.g., Digambara vs. Svetambara) focused on minor ritual or lifestyle differences, missing the original social-moral core.

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