Jaina Ethics (Review)

Summary

The three‑page review of Dayanand Bhargava’s monograph “Jaina Ethics” provides readers with an overview of the book’s scope and offers a critical assessment. According to the reviewer, the author approaches Jaina ethics not as a set of arbitrary prescriptions but as an integrated system grounded in Jaina metaphysics and psychology. He outlines the canonical “three jewels”—right faith, right knowledge and right conduct—and explains that moral life in Jainism is a dynamic equilibrium among them: right faith provides conviction, right knowledge dispels doubt and right conduct translates principles into practice. The review summarises Bhargava’s exposition of the metaphysical basis for ethics, noting that the doctrine of karma and rebirth implies that moral actions have consequences across liveshttps://jainqq.org/explore/520013/3#:~:text=in%20the%20words%20of%20Muni,though%20karma%20accounts%20for%20the. The author discusses the distinction between the layperson’s anuvratas (small vows) and the ascetic’s mahāvratas (great vows), emphasising that both share the core virtues of non‑violence (ahiṃsā), truthfulness (satya), non‑stealing (asteya), chastity (brahmacarya) and non‑possession (aparigraha). The reviewer highlights that Bhargava pays special attention to the gradations of non‑violence, such as physical, verbal and mental, and illustrates how the anuvratas are designed to make non‑violence practicable in household life. Beyond describing the contents, the reviewer evaluates the book’s strengths and weaknesses. He commends Bhargava for clearly delineating the ethical principles embedded in Jaina canonical literature and for situating them within wider Indian debates about dharma. The book’s discussion of vows, penances and the psychology of passions helps demonstrate that Jaina ethics is essentially a science of character cultivation. At the same time the reviewer points out several shortcomings. He notes that the author occasionally mistranslates technical terms and dates; for example, some references to ancient texts are chronologically inaccurate and the translation of particular Prakrit words overlooks established conventions. The reviewer also suggests that Bhargava could have engaged more deeply with modern ethical theory; while the book effectively presents the orthodox Jaina view, it does not fully discuss its relevance to contemporary moral dilemmas. Nevertheless, the reviewer concludes that “Jaina Ethics” is a valuable contribution: it introduces students to a neglected area of Indian philosophy, it synthesises scattered sources in accessible prose and it opens the field for further comparative work with Buddhist and Hindu ethics. He encourages scholars to build upon this foundation by exploring how Jaina ethical concepts such as ahimsa and aparigraha can inform current debates on ecological responsibility and social justice.