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last category viz. samkalpi, hissă (intentional violence) should be avoided totally. This practical view towards ahiṁsā, put the unreachable ideal of total ahiṁsā in the range of moral value.
(2) The transgressions of gross ahimsā are almost animal-centered. Many of the scholars have expressed their wonder about the animal-centrality and expect human-centrality in the place of it. But I highly appreciate the implied moral value of preventing cruelty to animals and also to birds, insects and all living creatures. It is told likewise : One should not (i) keep the animal tied (ii) cut or pierce the animal in any part of its body (iii) overload or burden it and (iv) disturb the animal during its feeding. This humanitarian attitude towards animal-kingdom is highly appreciable.
(3) The vow of sthūla satya is to abstain from falsehood. At the face it looks like a personal virtue but when we cast a comprehensive glance to the transgressions mentioned, we come to know that it is highly concerned with media ethics. These transgressions mentioned in the old Jaina texts as if to provide reasonably good norms to all media whether printed or electronic. These norms are significantly applicable to 'breaking news', 'sting operations', 'debates', 'reality shows' and 'irresponsible twits'. It is categorically mentioned in Jaina texts that one should abstain from (i) Rash or thoughtless speeches based on exaggeration, understate or misrepresent in one way or other, (ii) Accusing others of conspiring, (iii) Disclosing very personal secrets of one's close family members, (iv) Misleading advice and (v) To make false document.
The vow of 'satya' is specially elaborated with mentioning five more prohibitions. 'Deceitful acts regarding the engagement or wedding of a girl or boy'- provides moral guideline in family matters. 'Deceitful acts in selling or buying of cattle (in modern times all the vehicles)'-is a high
alert for businessmen and agents. Land-mafias are covered under the third transgression of 'satya'.
All misappropriations of deposits are mentioned as a crime called 'nyāsāpahāra'. Fairness in justice occurs if one abstains from false witness. Thus the judicial matters are also taken care of in this transgression.
(4) The transgressions of sthūla adattādāna go deeper in business ethics in general. Due to the close proximity of Jaina householders to trade and business, these transgressions demand a high standard of honesty. There is no separate low-code of 'Jaina Law' as such, these are the moral bindings prescribed for the entrepreneurs up to the small traders, retailers and shop-keepers. Bad practices are mentioned likewise
(i) Buying a stolen good, (ii) Encouraging a thief, (iii) Cheating in measurements, (iv) Production of duplicate articles and (v) Tax-evading. All the above-mentioned transgressions reflect a curious connection with the details provided by Kautilya Arthaśāstra. The word *viruddha-rājyātikrama' suggests that a true religious person should be primarily a law-abiding citizen. Morality is highly connected with the rightful means of earning. We can think of Niscayanaya if we are righteous in Vyavahāra-naya.
(5) There is a high alert against sexual crimes under the observation of the vow of sthūlabrahmacarya. Complete celibacy is expected from a monk or nun from the spiritual point of view. But if we wish to put it under moral or ethical perspective, partial observation of celibacy or continence is sufficient. Thus the vow of restricting one's sexual life only to one's wife or husband (i.e loyalty or faithfulness) comes under the regime of ethical code of conduct. The transgressions
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