On the Life-Centred Ethics of Zoroastrianism and Jainism—A Study of Indo-Iranian Religions
Summary
Dr. Kanoko Tanaka’s article examines how Jainism and Zoroastrianism develop life-centred ethics that honour the intrinsic value of all beings and contrasts these Indo-Iranian perspectives with the God-centred ethics of Semitic religions. The author begins with the premise that all religions teach respect for life yet differ in how they ground ethical precepts. Jainism exemplifies an uncompromising ethic of non-violence (ahiṃsā). Monks and nuns wear mouth-covers and carry broom-like rajo-haraṇī to avoid harming microorganisms, and some undertake sallekhanā, fasting unto death. Tanaka explains that Jain philosophy regards violence not simply as harming others but as harming one’s own soul; ahimsa is the first and foremost vow for ascetics and householders, prohibiting harm ‘by actions, words or thoughts’. Because all life is sacred and even microscopic beings possess jīva (life force), Jain ethics demand a search for right knowledge (samyag jñāna) and the practice of the five great vows—non-violence, truthfulness, non-stealing, chastity and non-possession—to purge karma. The article also highlights anekāntavāda, the doctrine of many-sidedness, which teaches that reality is complex and that conflicting viewpoints may each hold partial truth. Tanaka then turns to Zoroastrianism, which envisions a cosmic dualism. The supreme god Ahura Mazda manifests himself through the Amesha Spenta; from him emanates Spenta Mainyu, the “Holy or Bountiful Spirit” and source of life and goodness. Spenta Mainyu is opposed by Angra Mainyu, the destructive spirit. Humans must choose between Asha (truth, order) and Druj (falsehood); the central moral precepts are good thoughts, good words and good deeds. Zoroastrianism regards creation as essentially good and calls followers to revere life and preserve cosmic order. In contrast, Semitic religions (Judaism and Christianity) derive life-ethics from divine command. The Sixth Commandment, “Thou shalt not kill,” prohibits individuals from shedding innocent blood but does not bind God or the state; Martin Luther noted that God delegates punishment to governments. Christian ethics emphasise active love and charity; peacefulness is not merely refusal to do violence but requires loving-kindness toward everyone and active assistance to those in need. Tanaka argues that because these ethics are rooted in God’s authority, they permit exceptions (such as warfare or sacrifice) that would violate a natural law of non-violence. She examines biblical stories where killing is commanded to illustrate this tension. By juxtaposing life-centred Indo-Iranian ethics with God-centred Semitic ethics, Tanaka highlights differing views of non-violence, moral authority and human agency. She suggests that teaching children about ahimsa and studying comparative ethics can foster inter-religious understanding and cooperation.
Summary reviewed by a volunteer editor.
Conclusion
Tanaka concludes that Jainism and Zoroastrianism treat respect for life as a natural law grounded in the structure of the universe, whereas Semitic religions derive moral rules from a sovereign God whose commands admit exceptions. The life-centred ethics of Jainism and Zoroastrianism demand radical non-violence, empathy for all beings and personal responsibility, while God-centred ethics emphasise obedience and love within the framework of divine authority. She urges readers to teach ahimsa to children and to engage in comparative study of religious ethics to promote coexistence, tolerance and cooperation among diverse faith communities.