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AN INTERPRETATION OF JAIN ETHICS 19 injury. That means, of course, practically, that he is allowed self-defence, as well as such actione including injury of lower life, as are necessary for his subsistance, such as the construction of housos or wells, the gathering of fruit and vegetables and their preparation, the use of vehicles, etc., etc.
By the Second Anuvrata, he promises to give up all untrue and other utterances of grossly injurious character, with reference to marrigeable women, cows, land, deposits, and false witness.
By the Third Anuorata, he promises never to appropriate things ungiven, neither living nor lifeless ones, in the intention of stealing.
By the Fourth Anuvrata, he promises either matrimonial faithfulness to his wife, or merely renounces intercourse with the wives of others. The same doos, mutatis mutandls, the laywoman.
By the Fifth Anuorata, he promises not to keep property, lifeless or living, exceeding a certain limit, which he fixes himself at the time of taking the vow.
The Three Gunavratas. The Gunavratas comprise certain general restrictions, canonical for the whole life-time.
The First Guna-vrata, or Dig-Vrata, limits the sphere within which the Sravaka is left liberty to move, in all, or in one or other of the points of the compass, as well as in the height and depth.
The Second Guna-vrata, or Upabhoga-Paribhoga-Vrata, limits the classes and qualities of things to be used by the Sravaka. They are divided into two classes, viz. things which can be used only once, such as food, flowers, ointments, and things which can be used repeatedly, such as houses, clothes, etc. Thus, onions, potatoes, and all kinds of bulbs and roots, are to be renounced by every orthodox Sravaka, because they are believed to contain a greater number of lives than other parts of plants. Meat, butter, honey, and many
other articles, the attainment or preparation of which is conShree Sudharmaswami Gyanbhandar-Umara, Surat
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