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kinds of passions in their most comprehensive extent is called V tar ga C ritra. This should be distinguished from Sar ga C ritra' which results in auspicious activities by virtue of auspicious psychical states.
The auspicious activities are no doubt the part of ethico-spiritual conduct; but the inauspicious activities emanating from inauspicious psychical states are in no way be the part of conduct, hence they are to be completely relinquished. Thus, in order to stamp out the inauspicious psychical states from the texture of self, the aspirant must abstain himself root and branch from violence, falsehood, theft, un-chastity and acquisition. The engrossment of the self into such vicious deeds is indicative of the expression of the most intense passions, which can be wiped off by negating to perform the vicious deeds.
The negative process of purifying the self by weeding out these villainous actions of necessity requires the pursuance of the positive process of non-violence, truthfulness, non-thieving, chastity and non-acquisition. Both of these processes keep pace together. The elimination of these vices requires the cultivation of virtues of non-violence, truthfulness, non-thieving, chastity and nonacquisition. Of these virtues, non-violence is the fundamental. All the rest should be regarded as the means for its proper sustenance, just as the field of corn requires adequate fencing for its protection. The householder can partially acquire these virtues, which are then called partial non-violence (Ahis -A vrata), partial truthfulness (Satya-A vrata), partial non-thieving (Acaurya-A vrata), partial chastity (Brahm c rya-A vrata) and partial non-acquisition (Parigraha-parim a-A vrata).
2.1.1 Spiritual Awakening, Inauspicious Activities and Morality We cannot forbear mentioning in passing that even a spiritually awakened person may be occupied with the aforementioned evil deeds; the recognition of which would at the first sight tend to annul the distinction between the wise and the ignorant, or between the spiritually awakened and perverted souls. But this assumption is based on a certain misapprehension. Notwithstanding their extrinsic similitude they evince intrinsic disparity: i.e., the wise under some latent constraint unwillingly perpetrate such evil actions, and the ignorant while rejoicing commit them. From this it is obvious that spiritual awakening is not incompatible with the most intense forms of inauspicious activities. It will not be inconsistent if it is laid down that both the wise and the ignorant are capable of extirpating inauspicious psychical states. But the difference is that while in the former case there is spiritual morality, in the latter, there is only dry morality, which is possible without spirituality. Dry morality is socially useful, but spiritually barren; while spiritual morality is fruitful both socially and spiritually. 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-C ritra (Partial Conduct) and Sakala C ritra (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 C ritra (partial conduct) in contrast to absolute morality known as Sakala C ritra (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 His For explaining Vikala C ritra (partial conduct), and Sakala C ritra (complete conduct) let us be clear about the meaning of His . The term His may be defined as the committing of injury to the Dravya-pras and the Bh va-pr as 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 His , inasmuch as these villainous actions are rendered conceivable only when the Dravya-pras and the Bh va-pr as pertaining to one self and to others are injured. The minimum number of Dravya-pras has been considered to be four, and the maximum has been
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