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Pancasila
[ 159
ness outside himself. When he thinks that outside objects such as wealth, material possessions and power can make him happy, he hankers after them and in the process of obtaining them at any cost he becomes a victim of various passions such as anger, pride, deceit and greed. When he becomes a victim of these passions, he is tempted to resort to lies, theft and many other consequential vices. The psychological process, which goes on in his mind and which ultimately enters his sub-conscious, has the effect of killing the purity and sublimity of his own spirit. His 'self', his Ātman, gets polluted by the entry ( Āsrava ) of different karmas. This ‘Killing' of the purity and the sublimity of his own spirit is, what is known as “Bhava-hirsa'. Thus at the root of the other four principles of right conduct namely truth, non-stealing, chastity ( celibacy) and restraint in possession of material things, is the all pervading principle of Ahimsa.
The shortest way to acquire these virtues as shown by Mahavira's exhortation);
"Purisa ! tumameva tuman mittam kin bahiyā mittamicchasi ?”' means 'Oh man, thou art thy own friend, why are you seeking outward friendship’.
If this admonition is properly understood and followed, the impact of all the Kaşayas ( passions ) begins to decrease and one automatically begins to live in accordance with the five principles of Non-violence, truth, non-stealing, chastity ( celibacy ) and restraint in the possession of material things. The different kaşayas ( passions ) torment us because we identify ourselves with the situations created by the outside agencies. It is this identification which impells us to submit to the situation created by outside agencies. But once we realize
the outside agency is not myself and that I am not going to submit to the situations created by these agencies, nearly fifty per cent of our agonies subside. Remaining fifty per cent 1. "gftar ! THÀA JA FA fa# af ar fhafazafa ?”
Acaranga-sūtra, 1/1/3.
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