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Distinctiveness of Jaina Ethics :: 89
asteya, brahmacharya and aparigraha form the basis on which the superstructure of Jaina ethics has been raised. They give a definite outlook on life and create a particular type of mental attitude. The very essence of Jaina philosophy is transformed into action in the shape of observance of these five vows.
Though these vows on their face appear to be mere abstentions from injury, falsehood, theft, unchastity and worldly attachments, their implications are really extensive and they permeate the entire social life of the community. This is because it has been enjoined that these five faults should be avoided in three ways termed as (a) krta, that is, a person should not commit any fault himself; (b) kārita, that is, a person should not incite others to commit such an act; and (c) anumodita, that is, a person should not even approve of it subsequent to its commission by others.
In view of this extension of the field of avoidance of five faults, we find that detailed rules of conduct have been laid down for observance in the matter of abstentions from these faults in the following way: (1) Himsā
Himsā or injury has been defined as hurting of the vitalities caused through want of proper care and caution. But the meaning is not limited to this definition alone. It is stated that piercing, binding, causing pain, overloading and starving or not feeding at proper times, are also forms of hiṁsā and as such these forms must be avoided.
(2) Asatya
Asatya, i.e., falsehood, in simple terms, is to speak hurtful words. But the meaning is further extended, and spreading false doctrines, revealing the secrets and deformities of others, backbiting, making false documents, and breach of trust are also considered as forms of falsehood, and therefore, these should be abstained from.
