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TULSI-PRAJNA, Jan.-March, 1992
Firstly, sexual indulgence has its root in desire or lust and therefore always implies injuring one's own mind,14 Secondly, action based on passionate excitation tends to transgress reasonable limits and results in one's imposing one's will upon others. The "Tattvärthādhigama sutra" of the Jainas states that unchastity is coition.15 However, it is clear that brahmacarya does not narrowly mean abstinence from physical coition only, it can also be defined as abstinence from selfindulgence (kāma) of every form; in speech, in thought, in the hope of enjoyment hereafter in heaven, even, in asking and permitting others to indulge themselves. For the complete maintenance of this vow, one must, therefore, desist froms all forms of self-indulgence. 16 For monk this vow is absolutely valid. It is called mahāvrata, (great vow) and for layman it is relatively small and is called aṇuvrata partial vow). The Acārānga sūtra describes it in the following words; how a monk should abstain from sexual pleasures;
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"When strongly vexed by influence of the senses, he must absolutely eat bad food, mortify himself, stand upright, wander village to village, take no food at all, withdraw his mind from women-one should teach oneself not to cultivate sexuality. -He should not speak of women nor look at them, nor claim them as his own, nor do their work. Careful in his speech and guarding his mind."17
This discussion shows that Jaina ethics attributes a great deal of importance to brahmacharya. On the other hand, its transgression i.e., abrahma, (unchastity) results in violence. Unchastity results in violence against oneself due to the presence of passionate motivation and in violence against others due to passionate exploitation of others.
Asteya and aparigraha are two important components of nonviolence in Jaina philosophy. The concept of asteya and aparigraha are very similar, both refraining from material possession. The former requires non-acceptance18 and the latter non-accumulation of these things.19 Thus it may be said that asteya, which is of primary importance to aparigraha is larger and more practical concept.
The Jaina vow of asteya is said to be logical, inseparable from the vow of ahimsa, the sanctity of property being a logical consequence of the sanctity of life, 20 because without material things, human life is impossible. To deprive a man of all sorts of outward things means reducing his vitality and that results in violence. Further a Jaina scripture remarks-"In making a gift one conquers
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