History of Indian Philosophy

SR No.: 007593
Original Sutra Author: N/A
Author: Surendranath Dasgupta
Publisher: Cambridge University Press
Publication Year: 1922
Total Pages: 2517
Language: English
Classification: Book_English
File Size: 125 MB

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The Jaina Philosophy
[CH.
honest householder of the present day. Great stress is laid upon the virtues of ahimsā, sūnṛta, asteya and brahmacaryya, but the root of all these is ahimsa. The virtues of sunṛta, asteya and brahmacaryya are made to follow directly as secondary corrollaries of ahimsā. Ahimsā may thus be generalized as the fundamental ethical virtue of Jainism; judgment on all actions may be passed in accordance with the standard of ahimsa; sūnṛta, asteya and brahmacaryya are regarded as virtues as their transgression leads to himsā (injury to beings). A milder form of the practice of these virtues is expected from ordinary householders and this is called anubrata (small vows). But those who are struggling for the attainment of emancipation must practise these virtues according to the highest and strictest standard, and this is called mahābrata (great vows). Thus for example brahmacaryya for a householder according to the anubrata standard would be mere cessation from adultery, whereas according to mahābrata it would be absolute abstention from sex-thoughts, sex-words and sexacts. Ahimsa according to a householder, according to anubrata, would require abstinence from killing any animals, but according to mahāvrata it would entail all the rigour and carefulness to prevent oneself from being the cause of any kind of injury to any living being in any way.
Many other minor duties are imposed upon householders, all of which are based upon the cardinal virtue of ahimsa. These are (1) digvirati (to carry out activities within a restricted area and thereby desist from injuring living beings in different places), (2) bhogopabhogamăna (to desist from drinking liquors, taking flesh, butter, honey, figs, certain other kinds of plants, fruits, and vegetables, to observe certain other kinds of restrictions regarding time and place of taking meals), (3) anarthadanda consisting of (a) apadhyana (cessation from inflicting any bodily injuries, killing of one's enemies, etc.), (b) papopadesa (desisting from advising people to take to agriculture which leads to the killing of so many insects), (c) himsopakāridāna (desisting from giving implements of agriculture to people which will lead to the injury of insects), (d) pramādācaraṇa (to desist from attending musical parties, theatres, or reading sex-literature, gambling, etc.), (4) śikṣāpadabrata consisting of (a) samayikabrata (to try to treat all beings equally), (b) deśāvakāśikabrata (gradually to practise the digviratibrata more and more extensively), (c) posadhabrata
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