The aim of philosophical investigations is not purely
theoretical, but predominantly practical according to the major schools
of Indian philosophy. Philosophy is not merely intellectual gymnastic,
but a way of life for Indian thinkers. That being so, it is quite
natural that ethics plays an important role in philosophical enquiries
in India. Jainism in fact gives greater importance to ethical aspects
of life. It is predominantly ethical in its nature.
Jainism like other systems, believes that emancipation
is the ultimate goal of life. The empirical Self from the beginningless
past is under the malignant influence of passions occurring from the
association of karmic matter. Passions, alongwith psycho-physical
activities, attract fresh material particles which get transformed
automatically into karmic particles and engender empirical bondage of
the soul. So long as the soul is imprisoned in the body; is subject to
the shackes of the organism and is enmeshed in sordid karmic matter. So
long as the soul is in the bondage of karmic matter, it will never be
free from the taint of misery and pain (Pr. 30). Complete freedom can
be attained only by checking the continuous activity of mind; speech and
body, which is the cause of fresh inflow of karmic matter to the soul
and by the elimination of the accumulated deposits of karmic force from
the soul. Thus, liberation is deliverance of the soul from karmic
bondage. To achieve this perfect state, ethical disciplines are
prescribed as the means.
Jaina thinkers firmly believe
that, the way to Moksa (emancipation) lies through the three jewels (ratnatraya)
known as Right Faith, Right Knowledge and Right Conduct.53 These, three
are said to be the ingredients of discipline that leads to freedom from
karmic bondage. These three gems together constitute one path and are
to be simultaneously pursued. If one is absent, the path of salvation
is incomplete (Pr.230). They are inseparably bound up and prefection of
one goes with the prefection of the other two (Pr.231). Right faith
means, an unflinching faith in the nine fundamental principles of
Jainism (Pr.232). Right knowledge is correct knowledge of the tattavas
as taught by Jainas. (Pr.227). Right conduct is making one’s life
conform to the truths learnt. Right faith is the first step on the path
of spiritual development. But this alone is not enough for complete
spiritual advancement. It must lead to Right knowledge of reality. The
Right knowledge of the nature of reality is a necessary condition to
spiritual development. These two, Right faith and Right knowledge alone
would not be sufficient to lead us to the highest spiritual goal.
Acquisition of Right knowledge must lead to Right action. Without Right
conduct, knowledge is futile. Thus, Right conduct in the light of Right
faith and Right knowledge is a necessary condition for attaining the
highest goal. In other words, Right faith is responsible for placing a
person on the right path, Right knowledge illumines the path and Right
conduct leads to the goal Thus Umasvati, emphatically maintains that all
these three aspects must be present in a person, if he is desirous to
reach his spiritual goal.54 Without Right conduct, Right faith and
knowledge have no meaning. It is Right conduct which ultimately leads a
person to the highest aim of life. Thus, Jaina thinkers prescribed an
exhaustive list of code of conduct. These principles of code of conduct
are prescribed to engender the spirit of renunciation in the soul,
weaken and destroy the bonds of its Karmas and enable one to attain its
original perfect state of Infinite, Power, Knowledge and Bliss.
So far as right conduct is concerned, it comprises of
two sets of rules, one consisting in injunctions applicable to monks and
other in directions to householders. Really speaking, Jainism gives a
prominent place to the life of a monk and the life of a householder
occupies only a secondary place. It considers that the life of a
householder is just a stepping stone to the life of a monk. It believes
that asceticism is a sovereign remedy against all ills of this life and
life hereafter. According to Jaina thinkers, liberation, the ultimate
aim of life cannot be attained without complete renunciation of the
mundane life.