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348
The Unknown Pilgrims
Hemacandra, in defining this vow, stresses that form of inward hiṁsā that the man who appropriates to himself some object that is not his own inflicts upon himself.44 In reality, the man who takes some object always does so under the influence of one passion or another. He loses his self-control and opens the door to karmic penetration.
The five bhāvanas mentioned by the Tattvārtha-sūtra indicate the type of life and conduct favourable to the faithful adherence to this vow. As covetousness is generally the result of an attraction felt at the sight of seductive objects, the texts counsel retreat, solitude - a solitude not only as regards the place chosen, but also as regards one's own solitary way of life. It is also recommended that one should be peaceable, reserved, not cause trouble for others, be watchful concerning the purity of food and not quarrel with the members of the community.45
Other texts emphasis the necessity of an attitude of submission, obedience, respectful dependence, an attitude which affirms that in very truth one possesses nothing, that nothing is one's due, that even knowledge is not a personal possession, but is transmitted, taught by the guru from whom one humbly asks for teaching. Even as regards needed objects, one must first ask permission before taking them for one's use and one must not become attached to them.46 One must always show the food for which one has gone in search before consuming same, in order to avoid eating what may be forbidden or helping oneself to too large a quantity.47 In the very close-knit community-life of the sādhvis, if it is a fervent group, one does
44 anādānam adattasyāsteya vratam udiritam
båhyā prāņā nmmām artho harata tam hatā hite. YSas I, 22.
45 sūnyágāra-vimocitāvāsa-paroparodhākaraṇa-bhaikșaśudhi
sadharmāvisaṁvādāḥ pañca. TS VII, 6; cf. ADh IV, 56.
46 Cf. ADH IV, 57 and comm.; MA V, 142; YSas 1, 28-29.
47 Cf. AS II, 15 (iii), 2; cf. P 496 ff.
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