Interpretation Of Jain Ethics

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

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partly can be inferred from its wider sense, such as e.g., the actions of binding, beating, mutilating, overburdening, and starving living beings, in the case of the First Anuvrata ; or the actions of buying stolen goods, inducing thieves to steal, transgressing the boundaries of inimical kings, using false weight and measure, and dealing with adulterated or imitated things, in the case of the Third Anuvrata.
By doing actions enumerated as Aticharas, a Sravaka does not break the vow in the proper sense, it is true, still he makes himself guilty of acting in contradiction to Laymen Ethics, and is liable to atonement.
III. Nirjara. After having had a glance on the rules of Samvara, as they are handed down by Jain Tradition, it is time to pro.. ceed to a short inspection of those of Nirjara, or better : those of Sakama Nirjara, or Intentional Consumption, of Karma, because Akama Nirjara, or Unintentional Consumption, has only little to do with ethics proper. Akama: Nirjara, on the contrary; is, per se, rather fit to contribute to fresh Karma being bound, because, by making the individual suffer the hardships predestined by its former Karmas, it indirectly procreates certain reactions, by which new Karma must be attracted. Only in so far as the individual determines not to give way to such reactions, but quietly and willingly undergoes what is imposed on him, i.e. in 80 far as Akama Nirjara would, thus, involve the attitude of Samvara, it may be said to overlap on the field of Ethics.
Sakama Nirjara, on the other hand, is an ethical idea per se. It designates the undergoing of self-imposed Mard. ships, by free determination, motivated purely by the desire