ISJS Jainism Study Notes E5 Vol 04

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

Page 355

The Muni extends active friendship to all living beings from the one-sensed to the five-sensed without any exception, and consequently all forms of intentional Hi s are shunned and the question of being engaged in a certain profession, in performing domestic activities and in adopting defensive contrivances does not arise in his case. Thus the Muni follows Ahi s Mah vrata. The Muni is a world citizen. He, therefore, draws the attention of men to the inefficacy of His for solving social, national and international disputes. He himself is the embodiment of Ahi s and exhorts others to develop reverence for life as such.
2.2 Satya (A vrata - Mah vrata)
It implies the making of wrong and improper statement by one who is overwhelmed by passions such as anger, greed, conceit, deceit and the like. Falsehood is of four kinds. [19] The first kind of falsehood refers to the affirmation of the existent as non-existent [20], the second refers to the declaration of the non-existent, as existent[21] the third refers to the representation of the existing nature of things as different from what they are!22), and the fourth is indicative of speech which is disagreeable to others (23). The Muni avoids all these four forms of falsehood, and therefore, he is said to observe Satya Mah vrata. But the householder has to speak harsh, unpleasant, violent words for defence, for running the household and doing professional management, therefore, he observes Satya A vrata. The observer of Satya A vrata does use words, which are soothing, gentle and ennobling. If any speech causes His, it should be withheld. Ultimately the criterion of Satya and Asatya is Ahi s and His respectively. Thus Satya speech should lead to Ahi s
2.3 Asteya (A vrata - Mah vrata)
Steya means the taking of things under the constraint of passions without their being given by the owner [24]. It may be noted here that things constitute the external Pr as of a man and he who thieves and plunders them is said to deprive a man of his Pr as [25]. This is not other than His. The Muni who observes Mah vrata does not take anything whatsoever without the permission of others, but the householder uses such things freely as are of common use without their being given, such as well water, and the like [26]. Thus he is observing Asteya A vrata. It may be noted here that the Muni does not use even the common things without their being given by others. The householder does neither take those things which are forgotten and dropped by others nor give them to any one else [27]. Purchasing of costly things at reduced prices is stealing, which is probably due to the fact that one may sell a thing after getting it by improper methods [28] Adulteration, abetment of theft, receiving stolen property, use of false weights and measures, smuggling, and the like are considered as part of stealing.
2.4 B ahm c rya (A vrata - Mah vrata)
Sex-passion is Ab hma. He who frees himself completely from sexual inclination is observing B hm c rya Mah vrata. However, householder, who abstains himself from the sexual contacts with all other women except his nuptial partner, is observing B ahamcarya A vrata [29]. Sex-passion is His and B ahamcarya is Ahi s. The householder keeps himself away from adultery, prostitution, unnatural methods of sexual enjoyment and the like. [30]
2.5 Aparigraha (A vrata - Mah vrata)
Attachment to things is Parigraha. [31] Those who have a feeling of attachment to things in spite of their external renunciation are far from Aparigraha and those who have external things are not free from internal attachment. [32] Thus if one is prone to remove internal attachment, one should correspondingly throw aside external possessions also. Attachment is a form of His and those who wish to practice Ahi s should avoid attachment. The householder is incapable of renouncing all Parigraha, therefore, he should limit the Parigraha of wealth, cattle, corn, buildings etc. [33] this is Parigraha Parim uvrata. The Muni renounces all Parigraha of worldly things. Thus he follows Aparigraha Mah vrata.
Parigraha-Parim uvrata is socially very important. We should bear in mind that economic inequality and the hoarding of essential commodities very much disturb social life and living. These acts lead to the exploitation and enslavement of man. Owing to this, life in society is endangered. Consequently, Jainism pronounced that the remedy for the ill of economic inequality is Parigraha Parim uvrata. The method of Parigraha Parim uvrata tells us that one should keep with one self that which is
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STUDY NOTES version 4.0