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Jain Ethics
79 (6) Conquer, through fortitude, all pains and discomforts that arise
from hunger, thirst, heat, cold etc. and Attain cquanimity, purity, absolute greedlessness and perfect conduct." 24 Jain ethics includes different Guņvratas and Śikṣāvratas."25 The five great vows aim at 'virtue consists in five-fold conduct of one who has knowledge and faith. These five vows are
(1) Ahimsā or non-injury in thought, speech and deed, (2) Satya or truth, (3) Asteya or not to steal, (4) Brahmacharya or chastity in words, thought and deed, and
(5) Aparigraha or renunciation by thought, speech and action. Ahimsā
"If Jainism has been described as an ethical system par excellence', Ahimsā is the keynote of the system...... and, it pervades the entire length and breadth of the Jain code of right conduct, the path, The chief criterion with which to judge the rightness and goodness of a thought, word or deed is Ahimsā."26 Ahimsă in its simple meaning means non-injury to life. Life according to Jainism exists in the moving being (Trasa) as well as in some non-moving (Sthāvara) ones such as plants. This makes the practice of Ahimsā to its minutest exactness, almost impossible. Ordinary lay men are advised, therefore, to begin with the partial observance of ahimsă as "aņuvrata.
Jain metaphysics ascribes equal importance to all souls. All souls are potentially equal. "If every soul, however lowly now, can become as great as any other soul, then one should recognize the value and the claims of every life as his own. “Respect for life whereever found' becomes then an irresistable duty."27 Since all our actions are
24. Prof. S. C. Chatterjee & Datta, An Introduction to Indian Philosophy (1968) p. 106
व्रतसमितिगुप्तयः धर्मानप्रेक्षां परीषहजयः च ।
afsi ate an air fagtat: il D.S.-35 25. See, Prof. K. C. Sogani Ethical Doctrines in Jainism (1967) p. 91-92 26. Dr. J. P. Jain, Religion and Calture of Jains, (1977) p. 99 27. Prof. S. C. Chatterji & Dutta, An Introduction to Indian Philosophy (1968)
p. 107
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