Jain Moral Doctrine

Author(s): Harisatya Bhattacharya
Publisher: Jain Sahitya Vikas Mandal

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JAIN MORAL DOCTRINE
mentality that such and such a thing is 'mine' and as such, indirectly leads to acts of violence. Aparigraha or non-appropriation prevents the growth of the Mamatva-pariņāma and is Ahimsā in substance. Similarly, with respect to sexual indulgence, it is pointed out that the female sex and other organs are the abode of countless invisible organisms, which are killed in the process of procreation The practice of Brahmaçarya prevents the slaughter of these organisms and as such, sex-control also is a mode of non-violence. In stealing, one mis-appropriates another person's articles which are so near and dear to his self as to form a part of his self; so that in committing theft, the thief hurts another person's life in its external aspect (the 'Dravya-prāņa'). The vow of Asteya or non-stealing consists in abstaining from such misappropriation and as such, is really a form of Ahimsā. In the same manner, all untrue representations and harsh words injure other person's interests and feelings; so that Ansta or false-speaking is essentially an act of violence. Truthfulness avoids such acts of violence and is accordingly a mode of nonviolence.
More important is the subsumption of the Vrata's under the first vow of Ahimsā, from the subjective view-point. It has already been pointed out that violence is committed, as soon as Pramattayoga is allowed to take possession of one's self. Even if there is no overt act causing actual injury to another person, the man having the Pramatta-yoga or a passionate tendency in him is guilty of Himsā; the reason is that the passionate disposition in a man kills i.e. injures his own self,-before it hurts any other person. The Pramatta-yoga or an evil disposition is the essence of violence and Ahimsā consists essentially in the avoidance of the Pramatta-yoga and not simply in desisting from all overt acts of violence.. All acts which proceed from passionate dispositions are thus acts of Himsā. The definition of each of the five Vrata's may be recalled in this connection and it would be found that all branches thereof have been described as proceeding from the Pramatta-yoga. One is not guilty of violence, of lying, of sexual indulgence, of stealing or of worldly attachment, unless he is actuated by improper passions from before. hand, and conversely, if there be the influence of evil subjective tendencies in a person, he is guilty of violence, even though he has not actually hurt anybody or actually uttered a lie or actually stolen any article or actually indulged in sex-pleasures or actually collected things of worldly enjoyment. The Pramatta-yoga is the basis of all sins and consists primarily in doing violence to one's own self. It is essentially Himsā and its avoidance is Ahimsā. Accordingly, all the
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