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22 RELIGION AND PHILOSOPHY OF THE JAINAS of dayā. He explains the various ways in which dayā manifests itself. He deals with the various forms of dayā, viz. dravyadayā, bhāva-dayā, sva-dayā, para-dayā, svarūpa-dayā, anubandhidayā.
Dayā is a positive aspect of ahimsā (non-violence). R. William in his book Jaina Yoga remarks that it is the central position and pervading character of ahimsā that separates the Jaina ethic sharply from Hinduism as well as from Islam and Christianity.'
Gandhi closes the topic of dharma with the following words : ‘The person in the state of samyaktva is convinced that only a body of rules which is based on dayā is true dharma or true conduct rules, true religion, or the right law of life, and that no other body of rules, such as one that is based on killing animals for sacrifices, can be a right one. And it is a strong conviction about which there is no wavering.' Thus samyaktva amounts to the conviction that ahimsă is the supreme religion.
The fifth stage of development is called desa-viratisamyagdrști-gunasthāna. It is characterised by partial selfcontrol and samyaktva. Here the passions, viz. anger, pride, deceitfulness and greed, of less intense degrees are also controlled. The person in this stage practises partial abstinence from violence, falsehood, stealing, continence and possessions. These five vows (vrata) are called anuvratas as their observance is only partial. He practises three other vows called guņavratas because they support and are helpful to the five anuvratas. Four other disciplinary vows are also practised by him. These vows are called śikṣāvratas. They prepare him for the monk life. Thus these are twelve vows which a Jaina householder is required to practise.
In this stage the person performs six daily activities, viz. worship of Arhat, homage to the teacher, study of philosophy, some form of self-control, some form of austerity and charity. While explaining the purpose of worship of Arhat, Gandhi
1. Jaina Yoga, Introduction, p. xxii.
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