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The Path of Arhat: A Religious Democracy
can be eliminated by cultivating the positive virtues embodied in these five principles.
We have already dealt with the first principle of Ahimsā. We may now take up for our consideration the rest.
(2) Satya (Truth)- Just as non-violence requires courage, truth also equally requires courage. Violence and lie are the consequences of cowardice. They create disorder not only in the make up of an individual but also in constitution of the society.
However, the Anekantic approach of Jainism has carved out some exceptions. They are:
(i) If truth-speaking leads to evil consequences one may better remain silent or may say that he knows nothing (Tusinão uvehejja jāņaṁ vā no Jāņam ti vaejjā ).1
(ii) There are circumstances when revealation of certain facts would not be in the interest of public or of some individuals. At that time either one should keep mum or should say in such a way that the interests of other should not be hurt.
(iii) There is no harm in breaking a vow of speaking truth which leads to violence or other undesirable evils.
(3) Asteya (Non-stealing) - Taking something which belongs to others is theft. Thus all types of evil practices in trade, commerce and professions are covered by theft. Illgotten wealth is the wealth obtained by theft. One should remain satisfied by whatever he earns by his own honest labour. An attempt to squeeze others and exploit the weak is an attempt to commit theft.
(4) Brahmacarya (Chastity, Celibacy). It is not limited to mere abstention from sex. The word Carya means day to day conduct. The word Brahma means self. Hence the word Brahmacarya suggests the state of self indulgence or
1. 'तुसिणीओ उवेहेज्जा, जाणं वा णो जाणं ति वएज्जा; Adga-sūtram, 1/3/3/54, Jaina Viśvabharatī, Ladanun, 1974 A.D.
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