ISJS Jainism Study Notes E5 Vol 02

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 244

SELF BUDYIS THE
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Being subtle and far-reaching, the internal distinction between these two types of morality eludes our limited comprehension. We may simply say that, for the spiritually awakened, morality is a means; while for the perverted it is an end in itself. It is to be borne in mind that morality, of whatever type, can in no case be useless; hence it deserves our respect wherever it is witnessed.
2.1.2 Vikala-căritra (Partial Conduct) and Sakala-caritra (Complete Conduct) It astonishes that in spite of not being the part of conduct in any way, the aforementioned vicious deeds refuse to be completely relinquished at the start on account of their being ingrained in the mind of man. Hence, there arises the concept of limited morality technically called Vikala-cāritra (partial conduct) in contrast to absolute morality known as Sakala-cāritra (complete conduct) wherein these vicious deeds are completely renounced. He who observes the former, being not able to renounce the vices to the full, claims the title of a layman; while he who observes the latter, being able to hold the spirit of renunciation to the brim, is called a Muni'.
2.1.3 Meaning of the Commitment of Himsā For explaining Vikala-cāritra (partial conduct), and Sakala-cāritra (complete conduct) let us be clear about the meaning of Himsā. The term Himsā may be defined as the committing of injury to the Dravya-prānas and the Bhāva-prānas through the operation of intense passion infected Yoga (activity of mind, body, and speech). Suicide, homicide and killing of any other life whatsoever aptly sum up the nature of Himsā, in as much as these villainous actions are rendered conceivable only when the Dravya-prānas and the Bhāva-prānas pertaining to one self and to others are injured. The minimum number of Dravya-prānas has been considered to be four, and the maximum has been known to be ten; and the Bhāva-prānas are the very attributes of Jīva. The amount of injury will thus be commensurate with the number of Prāṇas injured at a particular time and occasion. If the bodily movements etc., are performed with circumspection, nevertheless if any living being is oppressed, it cannot be called Himsā for the infecting element of intense passion is missing. On the contrary, even if, by careless bodily movements no animate being is oppressed, the actions are not free from Himsā. Here though the Soul has not injured others, yet it has injured itself by defiling its own natural
8 Puruşārthasidhyupāya of Amrtacandra, 43, Shrimad Rajachandra Ashram, Agas 9 Purusarthasidhyupāya of Amrtacandra, 45, Shrimad Rajachandra Ashram, Agas
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