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Pañcasila
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for the inflow of the Karmas ( the process of Sarvara ) and also simultaneously begins to shed his accumulated karmas (the process of Nirjarā ).
Before discussing the working method of observing these five principles, few words on the exact connotation of each of these five principles is necessary.
(1) Ahimsa - All life is sacred. It is the doctrine of non-violence, i. e., abstention from injury to any living being by mind, speech or action. As observed by Prof. A. N. Upadhye, "Jainisin is perhaps the only religion which has explained the doctrine of Ahimsa in a systematic manner, because all other values were elaborated on this basis.” Jainas do not limit the operation of this doctrine to human beings only, the doctrine applies with equal force even to the smallest living beings, so far as it is possible. Their assumption obviously flows from the Jaina metaphysical theory that all Jivas, irrespective of their status are potentially equal. So far as the potentiality is concerned, the Jainas would not make any distinction between the Jiva of Mahavira and the Jiva contained in a blade of grass. If the former has attained an advanced stage in the evolution of spiritual growth, the latter has also a similar potentiality and may, in future, be able to achieve the heights of Maha vīra. Even the Jiva of Mahavíra had to pass through many ups and downs in spiritual journey of births and rebirths before achieving the status of a Tirthankara. Thus the doctrine of Ahimsá is nothing but the doctrine of equality and fraternity amongst all the Jivas ( sentient beings) of the universe. In other words, it is the positive doctrine of love aud friendship for all. All the Jainas would say:
“Mitti Me Savva Bhuyeşu, Vera Majjham Na Kenar”? means I have friendship for all, enmity for none. Even if we look at the problem purely from logical angle, the question is what right we have to cause injury, for our pleasure, even to the most insignificant Jiva. The moment we are convinced that
1. "'fafe À Han tog, & TOT
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