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INTRODUCTORY
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(5) the renunciation (vyutsarga) of the not-self such as the external possession as well as the quasi-self such as the body, the mind, the sense-organs and the passions ; and (6) lastly concentration (dhyāna) which we propose to deal with in detail in view of its supreme importance in the scheme of the processes leading to emancipation. This long prescription of the rules of conduct, objects of contemplation and varieties of austerity is symptomatic of the supreme importance
hat Jainism gives to the moral life of a spiritual aspirant. Of course, this is true of all the branches of Indian culture. But Jainism lays special stress on mortification of the flesh for the regeneration of the spirit. This is also apparent from the fact that Jainism gives so much importance to the difficult vow (vrata) of non-violence (ahirsā). The whole Jaina code of moral and spiritual virtues is inspired by the one great principle of non-violence. The other four vows of truthfulness, non-stealing, celibacy and non-possession of property are nothing but the accessories which help the fulfilment of the vow of non-violence. A number of minor vows known as śīla and classified under the two categories of gunavrata and śikṣā-vrataare also prescribed for the householders in order to enable them to observe the five primary vows. But we do not enumerate them in order to avoid unnecessary elaboration. We also desist from stating the classification of various activities which lead to the transgression (aticāra) of these vows for the same reason. It is however to be noticed that the selfsame five vows, which, when undertaken to be observed completely as is done by the Jaina ascetics (sādhus), are called mahāvratas (great vows), are known as aņuvratas (small vows) when they are undertaken only to be partially observed, as is done by the Jaina laity. The Jainas prescrib number of ways and means for the preservation of these vows.3 They are called bhāvanās (literally contemplations). Thus, for instance, regulation of movement (iryāsamiti), control of thought (manogupti) and the like are prescribed for the preservation of the vow of nonviolence; avoidance of indignation and greed, courage, and the like are prescribed for the preservation of the vow of truthfulness; and so on. Furthermore, one must always be conscious of the bad effects, both spiritual and secular, of the acts of violence, falsehood, stealing, intemperance and accumulation of property. It should also be understood that everything that helps the perpetuation of worldly existence is ultimately a condition of suffering and pain. What is, however, of supreme importance is the preservation of equanimity, consciousness of the evil nature of worldly existence, and uttermost indifference to
1 See TSü, VII. 16 with Bhāsya and Tikā.
2 TSū, VII. 19-31. 3 TSū, VII. 3 with Bhāsya. 4 Cf. himsādişv ihā 'mutra că 'pāyadarśanam-TSú, VII. 4. 5 Cf. duḥkham eva vā-Ibid., VII. 5. JP–34
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