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by his conduct (because there is mental purity). Prof. J. N. Sinha also rightly puts the Jaina view in his famous book Indian Philosophy. He says, the Jaina ethics emphasises purity of motive as distinguished from consequences of actions. It considers an action to be right if it is actuated by a good intension (Abhisandhi), thought it leads to unhappiness of others. It considers an action to be wrong if it is actuated by a bad intention though it leads to happiness of others.
An intention is pure, when it is devoid of attachment, aversion, delusion and passions. It is impure when it is distressing and aggressive. Righteousness depends on purity of motive or intention and not on external consequences (Vol. I, p. 264). Being an integral philosophy, Jainism does give due consideration to the consequences of an action. From the practical view point, it should be born in mind that the external aspect of morality should not be neglected. It adds due importance to the practical and social aspect of morality. According to the Jaina philosophers the purity or righteousness of thought should be followed by right action. They do not believe in the dualism of thought and action. For them a right action is the proof of mental purity. That is why they have prescribed a code of conduct for house-holders as well as for the monks.
CODE OF CONDUCT FOR HOUSEHOLDERS
According to the Digambara sect, refraining from taking meat, wine, honey and five kinds of figs are the fundamental restraint prescribed for a Jaina-layman. In lieu of these eight Mulagunas, Svetambaras prescribe the avoidence of the seven bad deeds, namely meat-eating, consuming alcohol (wine), adultery, debauchery, hunting, stealing and gambling. Ācārya Hemacandra in his Yoga Sastra has mentioned 35 qualities of a Jaina householder in ten verses. Here we are giving their brief rendering. The author is thankful to Mrs.
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