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THE JAINA GAZETTE By the Second Mahavrata, be promises to avoid telling even the slightest “Untruth", but, under the silent reservation that, by speaking truth, the higher interests of Non-injury must not be endangered. This conception is, by-the-bye, very characteristic of the difference between Western and Indian Ethics : Western Ethics, which demands absolute truthfulness, without regard to its consequences, and Indian Ethics (for this conception is not restricted to Jainism), which places the principle of Non-injury above all. It is well-known of what a high importance this factor is, in the intercourse of Indians and Europeans with each other and in the judgement of each other's peculiarities.
By the Third Great Vrata, the Sadhu promises to avoid appropriating, or using, anything that he has not explicitly been given, or its use allowed, by the lawful proprietor. This goes so far that a Jain Sadhu, even if starving, would never pick up even a wild fruit from the ground (which would, it is true, imply the further sin of hurting plant life), nor would he use even a blade of dry grass lying about, nor a stone.
By the Fourth Mahavrata, the ascetic promises to avoid even the slightest form of sexual activity. Even tbe touch, not only of a human person, but even of an animal, of the opposite sex would be counted as a kind of trespass. The present Jain Sadhus take this vow, therefore, so strictly as to anxiously avoid even the indirect contact with a woman, such as by a carpet, or by a piece of furniture, or by a book etc., always keeping in mind that certain substances, such as wood, paper, metals, cloth etc., are considered as better conductors than others, such as stone, or earth. Amongst all the ascetic rules, the Fourth Vow is said to be the one which allows no exceptions at all.
By the Fifth Vow, the ascetic promises to give up even the slightest form of attachment to whatever it may be, whether lifeless things or persons. Practically, this vow demands not only the giving up of all property, but also that of all family ties, i.e., the adopting of the life of a mendicant. It is well
known in which strict way the present Jain Sadhus keep this Shree Sudharmaswami Gyanbhandar-Umara, Surat
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