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International treaty of ceasefire. Use of obscene language or expressions is connected with sexual crimes. The typical terms 'kautkucya' and 'maukharya' can be related to media ethics. The last transgression of this vow is suggestive of artificial scarcity is important from the viewpoint of
social ethics.
(10) The first sikşāvrata called sāmāyika is the vow to practise equanimity. Though it is converted into a peculiar Jaina ritual it is a sādhārana dharma of all existing religions. Whether it is sāmāyika, pūjā, saņdhyā, namājh or confession - it is a natural effort of a common human being to connect oneself to the sublime principle which is highly adorable.
(11) If pausadhapavasa or fasting is done for the upliftment of the soul through karmanirjarā then it comes under religious or spiritual field, but if it is willful diet control with purely healthreasons, then it enters into the sphere of ethics because for many reasons it is our duty to keep ourselves fit and fine. The transgressions of this vow are connected with social ethics. Spitting, throwing out of garbage, contamination of water etc. by improper disposal of toilet - a caution has been given to avoid all unfair behavior while living in the society.
(12) Atithisamvibhāga, the last among the twelve vows of a householder advises us the social sharing of one's possessions to deserving people. Though a very narrow interpretation of this vow is found in many Jaina texts, the Jaina society is broadening its view by giving liberal donations and extending charity to socially distressed and deprived people as well as to animals. Jainas are changing their traditional view towards charity viz. temple bulding and coming forward to build libraries, educational institutes and uplifement of the downtrodden.
Conclusion Since equal weightage is given to cātrtra i.e. conduct in Jaina Philosophy it becomes very interesting to examine the rules of conduct stated in almost all Jaina texts. We have to admit that in monastic conduct, spirituality and ritual prevail. The aim of moksa is highly individualistic. Therefore the issues of social ethics are found less in it. Srāvaka, Sramanopāsaka or Grhastha is a Jaina householder. Basically all the twelve vratas or elevan pratimās are connected with the centre of Jaina philosophy i.e Ahimsā. Outwardly it looks that householders' vows are important from the religious point of view, but the social-views, national views and world-views are so skillfully imbibed in various vows that we can very easily connect it with (the so-called !) branches of ethics viz. individual ethics, social ethics, political ethics, professional ethics, media ethics and so on.
Since Jainism is deeply concerned with the well-being of the earth, in a comprehensive way it can be called bio-ethics or environmental ethics.
At this point we have to remember Nītivākyāmrta of the Jaina author Somadevasūri belonging to ninth century A.D. The name of the treatise itself suggests that he is very keen to incorporate the moral principles in general, in his book. Nītivākyāmsta is the simplified version of Kauțilīya Arthaśāstra. He enumerates many moral virtues common to all the people and at the end, he exclaims -
सर्वसत्त्वेषु हि समता सर्वाचरणानां परमाचरणं ।
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