Jaina Path of Ahimsa

Author(s): Vilas Sangve
Publisher: Bhagwan Mahavir Research Centre

Page 52

COMPREHENSIVENESS OF AHIMSA
The Ahimsā-vrata, i.e., the vow of Ahiṁsā, has to be implemented into actual practice, both by the ascetics and the householders, in accordance with the detailed rules laid down for these two major sections of the society because the Jaina scriptures have given maximum importance to the day to day observance of rigth conduct consisting of five main vows, three Guna-vratas, i.e, multiplicative vows, and four Sikshā-vratas, i.e., disciplinary vows, with a view to achieving salvation, the aim of life of every individual, and have assigned the first position to the vow of Ahinisā. The five vows form the basis on which the superstructure of Jaina ethics has been raised. They give a definite outlook on life and create a particular type of mental attitude. The very essence of Jaina philosophy is transferred into action in the shape of observance of the five main vows. It is clear that five main vows are in the form of abstentions from or avoidance of certain bad things or faults in the following manner :
1. Ahinisā is the abstention from injury, 2. Satya is the abstention from falsehood, 3. Achaurya is the abstention from theft, 4. Brahmacharya is the abstention from unchastity, and 5. Aparigrala is the abstention from worldly attachments.
Further, three things are enjoined in the matter of avoidance of these five faults. In the first place, a person should not commit any fault personally, secondly, a person should not incite others to commit such an act, and thirdly, a person should not even approve of it subsequent to its commission by others. Moreover, even though these five faults are metioned separately, still it can be noticed that the utmost significance has been attached to the avoidance of the first fault of Himsā, i.e., injury and that the remaining four faults of falsehood, theft, unchastity and wordly attachments are considered as mere different forms of