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Jaina Ethics
199
in early days, tana to ascetics formed an important duty of laymen. Food and shelter and books are to be supplied to the monks, so that they can devote themselves to study and meditation. Concentration (dhyana) is not possible without the minimum necessary physical comfort. In addition to dana to the ascetics it is good to do charity to the distressed, strangers from other lands, to the lowliest and the lost. This is karuna-dana. Above all dana nullifies greed and acquisitiveness, and acquisitiveness is a manifestation of himsa. Paradoxically enough the layman charges himself with restrictions exceeding in number than those accepted by the monk. This is due to the large diversity of the evil life in which the layman still stands.25
We may now consider the conceptual content of the apuvşatas which are vital for the development of the human personality. The five vşatas are important for the social development also. Among them ahimsa is more equal among the equals. The jainas have the dictum : Ahimsa paramodharmaḥ (Ahimsa is the supreme righteousness). The practice of aparig raha vşata which is also called Parimitaparigraha (restriction in possessions) is very much relevant to the development of a democratic socialistic society.
Ahimsa enjoins us not to injure any living being, big or small. We are not to injure any living organism however big or small directly with our own hands, by causing some one to do so on our behalf, or even acquiescing in the act of injury caused by others. These are the three yogas. For instance, we should not kill an animal. We should not mutilate a sense organ of the animal, We should not ourselves do this, we should not cause others to do this nor should we consent to injury caused by others. Practice of Hiṁsa is further qualified by three Guptis they refer to three
nas. We are asked not to injure any jiva or prana physically or in speech or in mind. We should not speak about injury nor should we harbour any thought of injuring an animal. 24
The consequences of violating the principle of non-violence are misery in this world and in the next.27 He who commits violence is always agitated and afflicted. He is actuated by animosity. He suffers physical and mental torture in this world. After death he is reborn taking a despicable life. 18
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