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The Concept of Pancasila in Indian Thought
cribed as the vow of non-violence of the monks. They abstain from violence through the three instruments (yoga) of mind, speech and body and three ways of performance (karaņas). It is therefore said that in the mahāvrata of the monks the principle of samată culminates,1
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The vow of the monks theoretically announces complete abstention from all types of violence; therefore, whenever in practice the vow is not fulfilled in complete rigidity, the Jaina monks and nuns while reciting the daily prayers in mornings and evenings acknowledge the sins or pollutions committed by them out of negligence. However, this acknowledgement of pollutions in reciting the pratikramaņa sūtra is sufficient only for ordinary or minor pollutions but not for major transgressions.
This daily prayer is called 'pratikramana', the special text which the monks recite twice a day, and acknowledge the pollution of the vow of non-violence committed by them in the whole day or night (by 'pollution' is meant committing of any type of violence which is already enumerated as of eighty-one types).
The Five Bhāvanās
The Jaina scriptures also discuss the five bhāvanās or the helping devices the monk should have for the perfect maintenance of the vow of complete non-violence. These bhāvanās are not peculiar to the vow of non-violence only, but as shall be seen subsequently, a group of five bhāvanās is meant for each of the other four vows. These bhāvanās are auxiliary to the
1.
निम्ममो निरहंकारो, निस्संगो चत्तगारवो; समो य सव्वभूएसु, तसेसु थावरेसु य । लाभालाभे सुहे दुक्खे, जीविय मरणे तहा । समो निंदापसंसासु तहा माणावमाणओ । erforferent setg, goig afferant वासीचं दणकप्पो य, असणे अणसणे तहा । -Uttară. 19.89, 90, 92.
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