________________
592
STUDIES IN THE BHAGAWATI SOTRA
Сь ll.
X
I
determined from the aspects of substance, space, time, and condition - the mental approach of the person concerned. As they are of relative value, so ethics is not absolute. It is the personal approach determined by the utility which is decided by one's own mind in different modes at different times from the practical point of view.
In the social organization men require standardization of the sources of material objects in conformity with the natural condition. In this standardization samyama is an important factor, as it contains doubt, e.g. do not do that, observe it, etc.' Jainism as embodied in the Bhs starts with the prohibitive principle of non-violence or non-injury (pānāti pātaviramana or ahimsa). It is comprehensive in meaning from the social, ethical and religious standpoints. Distinction is made between dravyahińsā and bhāvahińsā (violence committed in act and violence committed in thought).
Virtue of non-violence arises out of self-preservation, because men are socially related to one another. One must not do injury to the social life for self-preservation and self-development. Thus this prohibitive principle leads to vītarāgatā (non-attachment or detachment) and to the higher interest as one must consider the value of others and to self-sacrifice, because attachment leads men to clashes, while detachment to peace and asceticism.
There are two aspects of ethics as advocated in the Bhs, the first consists of non-violence, non-lying, non-stealing, nonsexual union, and non-possession", which constitute the core of morality and the second comprises the restricted twelve principles of Srāvaka Dharma".
So long as one does not intend to do the act of killing, it is positive virtue from the individual, social and spiritual aspects of virtue and non-violence ; control of senses is the positive virtue which inculcates an ideal in one's spirit to follow the path of spiritual progress. Natural and unnatural troubles and old age
1 BhS, 2, 1, 92-93.
: 16, 2, 1, 92, 95.
16, 18, 10, 648.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
