Jainist Ethics

Jainism is an ancient religion that originated in India. The Jains, primarily concentrated in India, numbered approximately 3.2 million in the latest census, but Jains also live in other parts of Asia, East Africa, Europe, and North America. Jains believe that their religion is eternal, although the earliest historical record of Jain activity dates from about 850 BCE. There are two main sects of Jainism, the Digambara and the Shvetambara. Digambara means “sky clad,” and its male ascetics renounce all clothing. Shvetambara means “white clad,” and its male and female ascetics wear white robes, which are a sign of purity.

Along with Buddhism, Jainism is considered to be one the great non-Vedic heterodoxies, in that it rejects many of the precepts from the Hindu sacred texts, the Vedas. Jainism does share, however, several doctrines with the other two traditions—for example, reincarnation, karma, and liberation. Etymologically, the religion's name derives from the Sanskrit word jina, which means conqueror in English. The term was used to describe certain teachers, who were spiritual conquerors, able to overcome human passions, attain enlightenment, and escape the cycle of reincarnation. The great Jainist teachers, who are considered omniscient albeit human, are called tirthankaras, which means “fordmaker.” Their teaching provides a spiritual ford across the ocean of rebirth. The last tirthankara was Vardhamana Nataputta, called Mahavira, who was a contemporary of Buddha during the sixth century BCE. Mahavira is sometimes wrongly referred to as the founder of Jainism.

The Three Jewels, or guiding principles, of Jainism are right faith, right knowledge, and right practice. Jainism stresses renunciation, even for the laity, although expectations for their right practice are lower and somewhat different from those for the monastics. The five main ethical principles of right practice are ahimsa (nonviolence), satya (truth), asteya (nonstealing), brahmacharya (chastity), and aparigraha (nonpossession). The laity is responsible only for the associated “Lesser Vows,” which parallel the “Great Vows” of the ascetics. Laypeople also have three “Subsidiary Vows” and four “Vows of Instruction.”

Ahimsa requires the ascetic to reject the killing of any life form (including insects and microscopic beings) and to avoid harming them in any way. Laypeople must avoid the pointless destruction of life, and this principle limits their potential occupations. Ahimsa also governs the way that laypeople follow the other principles, in that they may be overridden to avoid violence. Satya requires monastics to avoid all lying and other hurtful speech, while laypeople must avoid them as much as possible. In business, laypeople are expected to avoid deception regarding the goods that they are selling. Asteya requires ascetics to avoid all theft and even the desire of someone else's property. Laypeople must observe the external aspect of this principle, by not stealing or otherwise taking property that does not specifically belong to them. Asteya prohibits all forms of business fraud, and recent commentators have also claimed that it prohibits tax evasion. Brahmacharya requires celibacy for the monks and nuns, including the avoidance of sexual thoughts and desires. They should also avoid any activity that might stimulate sexual impulses. Laypeople are expected to be monogamous and faithful in marriage. [Page 1208]Like the monastics, they should avoid desire when it comes to nonspouses. Aparigraha requires the ascetics to renounce all possessions and any attachment to them. They must not even think of the things renounced. The laity must avoid excessive attachment and end desires for more than is just for them to have. Religious giving is expected. In business, they must consider their profession to be a means to social benefit, rather than an end in itself.

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