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JAINA ETHICS
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of scriptures. The evenings and nights should be spent in Sāmāyika and reading of scriptures. Samantabhadra says that fasting means abstinence from food, drink, tasting and licking (of some juice). There are three modes of fasting. The best mode (uttama) is complete fast or abstinence as aforesaid. The middle course (madhyama) is one in which drinking water is permitted. The least satisfactory (jaghanya) course is that of taking one meal only during the day. The Svetāmbara texts have laid down that on fasting days, āhāraka (taking of food), deha-satkāra (bodily care), maithuna (sexual intercourse) and vyāpāra (trades or occupations) may be observed fully or partially according to the capacity of the layman.43
Samantabhadra has mentioned five kinds of breaches of this vow: 1) grahaņāticāra is acceptance of articles of worship without examining and handling them carefully; 2) visargāticāra consists in keeping articles or spreading one's body on the ground without scrutiny; 3) astaraņāticāra refers to spreading one's bed without carefully examining and softly sweeping the place; 4) anādarāticāra consists in showing no enthusiasm in the observance of fast; and 5) asmaraṇāticāra relates to forgetting due observance of scriptural study and concentration etc.
4) Vaiyāvstya
This vow which is also known as atithi-samvibhaga vrata consists in offering alms to an ascetic on his alms-round; it also includes massaging his feet and removal of his ailments, as also rendering such service as is necessary to remove obstacles in his path of penance and renunciation. The vow is to be practised as a matter of religious duty (dharmya).
The points which are required to be considered in determining whether the vow is properly observed or not, are: 1) pātra or the receipient should be an ascetic who has been leading a life of renunciation and evokes veneration from all; 2) dāts or the donor must be a house-holder pursuing the twelve vows and advancing progressively in reaching the highest of the eleven
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