Gyandhara 03

Author(s): Gunvant Barvalia
Publisher: Saurashtra Kesari Pranguru Jain Philosophical and Literary Research Centre

Page 79

no human existence is possible without some kind of 'Suxma Hinssa' - (Violence of the smallest living being). Therefore in the violence towards smallest living-being, Jain-soul is distressed. This is the virtue, which staunchest environmentalist can think of. This ideal is persued very vigourously by ascetics following Jain-way “Pancha Mahaavratta' and less vigourously by lay-men following Jain-way itinary. This less vigourous-practice is also much above the level of common human practice. This makes Jain-way, the most environment-conscious way. Here what I state, is the ideal before eyes. To what extent, it can be practised depends on the circumstances of individual, and the time of existance.
(2) 'Sanyam : Self-restraint.
(3) "Ttapasyaa' : Penance. To cut down the reaction burden of minor bad-deeds, before they are due for maturing of resultants suffering. Keeping the belly partially empty by will, is known as 'Unnodari' peneance.
(4) 'Aaparigraha”: Non-possessiveness is a vow recommended by Jain-way. The Jain description of salvation insists on removal of the remnants of gooddeeds also. This can be said to be, the last frontier of 'Aaparigraha'. The ideal is before the eyes. But asetics and laymen can practice this virtue, to the extent possible, looking to own circum stances. A reference to ‘Paapa' and 'Punnya' gathered by ‘Aaattmaa' - the soul, is made, as the general Jain belief.
(5) 'Brahamacharya' i.e. celibacy, is the ideal but in broad terms, ascetics have a stringent code to be observed. Laymen have to maintain a family life, but Jain code for the laymen, is to be followed Fllohu - 3 o
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