Interpretation Of Jain Ethics

Author(s): Charlotte Krause
Publisher: Yashovijay Jain Granthmala

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in their natural state; then water bodies such as water, ice, mist; fire bodies, such as flames, sparks; wind bodies such as air, storm, etc.; and plant bodies, such as leaves, stems, flowers, roots, seeds, etc. Then, there are the beings with two, three, four and five senses, comprising the whole animal kingdom, the classes of gods, the inhabitants of the hells, and men.
In all these various beings, there is one and the same kind of immortal soul, gifted with the Four Great Qualities, and able to display them, under certain conditions. Therefore, it is sin to injure any of its manifestations, in whatever state and condition it might be. It is sin, it creates bad Karma and suffering, and it detracts the soul from the path leading to Perfection. The higher the stage of development of the injured being is, (i.e. the closer it has approached the state of Perfection,) the heavier the sin of the injury committed is considered to be. The sin of hurting a plant is smaller than that of hurting a lizard, the sin of hurting a bullock is smaller than that of hurting a man, and the sin of hurting a criminal is relatively smaller than that of hurting a Sadhu. From this standpoint, it can be understood why Jainism forbids flesheating, and, on the other hand, objects little to the eating of vegetables.
The other great principle permeating the prescriptions of Samvara, is Self-control. It is clear that only the calm, sober mind that does not allow himself to be subdued by the four Passions (the "Kashayas "), viz. Anger, Pride, Illusion, and Covetousness, but masters them, that only such a mind can hope to master Karma too. Therefore, it is understood that the indulgence in intoxicating articles, which confounds the intellect, and
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