Mahavira and his Teaching

Author(s): C C Shah, Rishabhdas Ranka, Dalsukh Malvania
Publisher: Bhagwan Mahavir 2500th Nirvan Mahotsava Samiti

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SHASHI BHUSHAN PRASAD SINHA
to mention some other points in this context. We see in this context that Jaina moral philosophers also mention "Samitis' or co-rules and 'Guptis' or implied rules in this context besides these vows. We can just mention some of them for lack of space. Irya Samiti (caution in walking for avoiding violence). Bhāsā Samiti (caution in speech). Eşaņā Samitr (careful checking of food to assure that the food given to him was not specially prepared for him), Ādāna-nikṣepana samiti (using articles carefully to avoid any violence to subtle lives) and Parişthāpānikā samiti (throwing away unnecessary articles with care and caution) have been mentioned as among 'Samitis'. These are undoubtedly useful even now even if they are cultivated even partially.
After briefly mentioning these, now it will be befitting to discuss some general points in this context. We saw that there is some note of asceticism in Jaina ethics and we defended Jaina asceticism, now again we see that the Jaina ideal of ascetic is not very far from the Gītā's ideal of 'Sthita-prajña' and it is well-known that even according to Gītā such a noble and perfect soul has social and cosmic utility and significance. He works for others—for the entire humanity-for world synthesis (Lokasasgrah). Indeed, asceticism stands for service and self-sacrifice the twin coveted ideals which is needed by the present day humanity all the more. Now, in the end, we may observe here that Jaina ideal of liberation is not an abstract ideal. It is seen that according to them, the state of mokṣa is characterised by infinite faith, infinite knowledge, infinite power and infinite bliss. It can be said in this context that this concept of mokṣa in some sense tries to synthesise asceticism or rationalism of Kantian ethics and hedonism of hedonists barring its unqualified materialistic notes. Rightly Dr. I. C. Sharma says thus—"Such eternal and universal self-realisation accommodates the rational
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Ethical Philosophies of India by Dr. I. G. Sharma, pp. 138-39 Revised and Edited by Stanley M. Daugert (London, George Allen & Unwin Ltd., 1965)