The Doctrines of Jainism
By K. B. Jindal
Summary
The Doctrines of Jainism by K. B. Jindal presents a systematic exposition of Jain metaphysics, epistemology and ethics. It organizes Jain thought around three categories: metaphysics, philosophy and ethics. In metaphysics, the author introduces the nine cardinal principles (navatattvas): jiva (soul), ajiva (non‑soul), asrava (influx of karma), bandha (bondage), punya (merit), papa (sin), samvara (blocking of karmic influx), nirjara (gradual shedding of karmas) and moksha (liberation). The jiva is defined as conscious, eternal and capable of infinite knowledge, bliss and power; ajiva is divided into matter, space, time, motion and rest. Asrava denotes the influx of karmic particles into the soul through activities of mind, speech and body; bandha is the binding of these particles due to passions and ignorance. Punya and papa result from auspicious and inauspicious actions, governing pleasant or painful experiences. Samvara involves deliberate practice to stop new karmic influx, while nirjara is the process of exhausting existing karma through austerities. Moksha is achieved when the soul frees itself from all karma. The philosophical section elaborates the doctrines of anekantavada (non‑one‑sidedness) and syadvada (doctrine of conditional predication). Because reality is complex and many‑sided, statements are only relatively true; syadvada uses sevenfold predication (saptabhangi) to express this conditional truth, fostering intellectual tolerance. The article then explores Jain ethics, describing the four‑fold community of monks (sadhus), nuns (sadhvis), laymen (sravakas) and laywomen (sravikas). Monks and nuns observe the five major vows (mahavratas): ahimsa (non‑violence), satya (truthfulness), acaurya (non‑stealing), brahmacarya (chastity) and aparigraha (non‑possessiveness). Lay followers undertake twelve vows, including the five anuvratas (small vows corresponding to the mahavratas), three guna‑vratas (supplementary vows limiting travel, possessions and enjoyment) and four siksa‑vratas (disciplinary vows such as meditative self‑reflection and charity). The author emphasises compassion, self‑control and restraint as central ethical imperatives. Jain doctrine thereby integrates a sophisticated metaphysical framework with a rigorous ethical code, guiding adherents toward spiritual purification and liberation.
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Conclusion
The essay concludes that Jainism is a comprehensive philosophy combining detailed metaphysical analysis with a practical ethical discipline. Liberation is attainable through the triad of right faith, right knowledge and right conduct. By recognising the many‑sided nature of truth and adopting vows that curb violence and attachment, practitioners progressively arrest karmic influx and exhaust past deeds. The doctrines of anekantavada and syadvada encourage tolerance and open‑mindedness, while the ethical code fosters compassion and self‑restraint. Such integrated practice leads the soul to its natural state of omniscience and bliss.