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DASA-DHARMA
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of our Karmas. Akiñcanya, if gradually developed in the mind and practised, is the surest path to asceticism of the highest order. That is the first lesson in the attainment of godhood.
10
Uttama Brahmacarya or Supreme Celibacy
This subject has been discussed while dealing with the five. small vows or the pañca-aņuvratas. Constant awareness of the Ātman or Brahman without being distracted by sensual pleasures is Brahmacarya. Sexual passion destroys the stability of mind. Passion of any kind is dangerous to spiritual progress. Craving for sexual enjoyment, if unbridled, leads to commission of all kinds of sins. Like all other vices, it is practised in secrecy; to cover it up, many acts which are both morally and legally condemnable are being perpetrated. The only escape from the multiplication of sins is the observance of this virtue.
These ten noble virtues form part of Jaina ethics. It is often said that virtue is its own reward. It simply means this : whether one recognises or respects an individual for such virtues or not, their cultivation and practice will elevate the soul and contribute to his social well-being. The evil propensities of the mind are curbed and the ruinous passions are destroyed. An individual who has acquired these virtues gets his reward in the form of spiritual advancement of his own soul. He is freed from ignorance and passions and achieves firmness in Right Faith and conqueres all wickedness. All these virtues are inherent characteristics of every soul. What is inherent has to be understood and realised.
That is the object of the Jaina cthics. These are not negative codes, though they involve the negation of what is wicked and harmful to the self and to the society. They cover every aspect of human activity and lay down very practical rules for guidance. Goodness is conquest of evil.
The basis underlying this thought is that the universe consists of souls and matter, and their combination, producing different forms of living beings, is responsible for the entire phenomena.
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