The Jain 1998 07

Author(s): Amrit Godhia, Pradip Mehta, Pravin Mehta
Publisher: UK Jain Samaj Europe

Page 69

10th anniversary pratishtha mahotara
the 'vitalities' of living beings. Harm, whether intended or not, is caused through a lack of proper care and the failure to act with due caution, but the meaning of himsaa is not exhausted by this definition and a more detailed examination of the concept is found in the next section.
Truthfulness (Satya): The opposite of truthfulness is falsehood (asatya). In simple terms, asatya is words that result in harm to any living being, even unintentionally. This is why Jainism teaches that the utmost care must be taken in speaking. The implication of this vow is extended to prohibit spreading rumours and false doctrines; betraying confidences; gossip and backbiting; falsifying documents; and breach of trust. Other examples of falsehood would be the denial of the existence of things, which do exist, and the assertion of the existence of non-existent things; or giving false information about the position, time and nature of things..
One's speech should be pleasant, beneficial, true and unhurtful to others. It should aim at moderation rather than exaggeration, esteem rather than denigration, at distinction rather than vulgarity of expression, and should be thoughtful and expressive of sacred truths. All untruths necessarily involve violence. One should protect the vow of truthfulness by avoiding thoughtless speech, anger, and greed, making others the butt of jokes or putting them in fear. Even if a person suffers through telling the truth, Jain teaching holds that truthfulness is ultimately always beneficial. Interestingly, the motto of the Republic of India: 'truth always wins' (satyam ev jayate), accords with Jain teaching.
Non-stealing (acaurya): Theft (caurya) is the taking anything which does not belong to oneself or which is not freely given. To encourage or to teach others to commit theft, to receive stolen property, to falsify weights and measures, to adulterate foods, medicine, fuels and so on, and to exploit others are all considered forms of theft. To evade the law, for example, by tax evasion or selling goods at inflated prices and to act against the public interest for personal benefit or greed are also theft, and one should guard oneself against it. The vow of non-stealing is comprehensive, covering the avoidance of dishonesty
in all areas of life. As material goods are external
'vitalities' for people, whoever harms them, e.g. by
stealing, commits violence.
Celibacy (brahmacarya): The vow of celibacy (brahmacarya) literally means 'treading into the soul',
but conventionally it is taken to mean abstinence from sexual activities. The vow prohibits sexual relations other than with one's spouse and the consumption of anything likely to stimulate sexual desires. Ascetics, of course, abstain totally from sexual activity. Jain teachings also discourage excessive sensual pleasures.
Lack of chastity (abrahma) is considered to take several forms. The search for marriage partners should be limited to one's immediate family. Matchmaking by those outside the family is contrary to Jain teaching. Unnatural sexual practices, using sexually explicit or coarse language, visiting married or unmarried adults of the opposite sex when they are alone, and relations with prostitutes (of both sexes) are all forms of lack of chastity. Misusing one's senses, such as reading pornography or seeing explicit films, should be avoided.
Non-attachment (aparigraha): Attachment to worldly things or possession (parigraha) means desiring more than is needed. Even the accumulation of genuine necessities can be parigraha, if the amount exceeds one's reasonable needs. Other examples of parigraha would be greediness or envy of another's prosperity. In a similar way, if one were in a position of influence or power, such as in a voluntary or political organisation, but did not make way for another person when one should have done so, that would be a form of 'possessional' attachment.
The five vows described above, together with 'relative pluralism' (anekaantavaada) and austerities form the basis of Right Conduct. Relative pluralism is the fundamental mental attitude, which sees or comprehends 'reality' from different viewpoints, each viewpoint being a partial expression of reality. Austerities, as discussed in the Satkhandaagama, are the extirpation of desire in order to strengthen the three jewels of Right Faith, Right Knowledge and Right Conduct. The ethical code and austerities are discussed later in this section.
The soul, which is the central theme in Jain
philosophy, has traversed an infinite number of cycles
in the universe and occupied differing types of bodies.
The knowledge of the 'real entities' of the universe and their usefulness to the soul is necessary for its spiritual advancement. The soul guides itself and other souls towards spiritual progress. Matter serves the soul
by providing the body, necessary for spiritual
advancement, through which a soul expresses itself, provides nutrition, and objects of comfort and material pleasure.
I could do nothing without problems, they toughen my mind. In fact I tell my assistants not to bring their success for they weaken me; but rather to bring me their problems, for they strengthen me.
- August Black
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