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Concept of Śila in Jainism
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(iv) Atibhārāropaņa (Overloading)- loading on to the back,
or shoulders, or head of an animal or human being of an
excessive weight of goods such as betel nuts." (v) Bhakta-pāņa-vyavaccheda (Depriving of food and
drink)- provoking the sufferings of hunger and thirst in
animals for any reason.
Thus the first Aņuvrata of non-violence is very important. We cannot do harm to any living being for the sustenance of our body. We cannot live without killing the living beings. Even our breathing involves violence. But we should do only that much harm or violence which is absolutely necessary for the sustenance of our life. We should always make sincere efforts to find out how we can live with minimum violence. How can we decrease violence as far as possible? Non-violence in its truest sense does not only mean not to injure living beings but it also embraces universal law of love and compassion which is the positive aspect of Ahimsā. 2. Satya or abstinence from speaking Untruth (Sthūla Męşāvādaviramana)
The second aņuvrata involves the vow of refraining from lying (asatya) of any short. Jainas see a close connection between asatya and hiṁsā, since all lying is volitional and tainted by some operation of the passions, thus soul is injured by such activity. In its broader sense, the satya-vrata requires great care with regard to all acts of speech. Thus, even a truthful statement cannot be uttered if it leads to the destruction of a living being. It is some time a double-bind situation. For example a hunter chasing a deer asks some body as to which direction the deer has gone? If the person speaks truth it will lead to violence and if he mislead the hunter, it involves a deliberate untruth. In such a situation one should keep mum or should say in such a way that interests of others should not be heart. Thus if truth speaking leads to evil consequences, it is better to remain silent or to say that he knows nothing.
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