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JAINA ETHÍCS
203
Each of these vows has a two-fold purpose. The first is spiritual in that the observance of each of these vows will prevent the influx of new Karmas. The thought of injury, theft, or falsehood is the cause of demerit or sin. The thoughts in action will be punished by the state. The other purpose is social. By observance of each of the vows, an individual will be discharging his social obligation. To desist from violence or theft is to preserve peace and safety in society. While the spiritual fruit of observance of the vows is self-control and stoppage of the evil propensities of the mind, the mundane fruit is mental peace and the good of the society at large.
Samantabhadra has stated that the conduct of a house-holder (gphastha) consists in the observance of five aņuvratas, three guņavratas and four śikṣāvratas. 6 I shall follow the same order in dealing with the subject.
Ahimsa
The first of the five vows is Ahiṁsā. Ahiṁsā means nothurting; he who abstains from causing any hurt or harm to any trasa-jiva or a living being with two or more senses either intentionally, or through others or by consenting to another to do so, observes the vow of Ahiṁsā. Ahimsa is the highest form of religion, say the Jaina thinkers. Surely non-appearance of attachment and passions is Ahiṁsā, says Amritacandra Sūri.? When a person is overcome by passions, he causes himsā or injury to his own self, though there may not be injury to any living being. When, however, there is injury to the vitalities of a living being when one is free from passions and has conducted one-self with sufficient care, there is no hiṁsā. There is certainly hiṁsā in such a case when one is careless and under the influence of passions. Everything depends upon the state of mind and intention to abstain from himsā or to commit himsă even where actual hurt or injury is not caused,
Umāsvāmi has defined himsā to mean the severance of any of the vitalities by one actuated by passion. Jainism holds that the
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