Page:The Heart of Jainism (IA heartofjainism00stevuoft).djvu/263

THE JAINA ASCETIC 235 or Aydnabhanda nikhevaiid), that it has no insect life on it. And at night, when putting away all that remains over from the food he has begged, he must deposit it and any other refuse so carefully, that no insect life is injured {Pratisthdpand samiti or Parithdpanikd samai)} The following sloka sums up these five clauses : ' A man should respect the vow of Ahirhsa by exercising self-control, examining things taken, always maintaining the Five Samiti, and by inspecting things before he eats or drinks, and before he receives them.' The Jaina monk further takes a vow against untruthful- ii. Asat- ness {Asatya tydga) which is defined in the following words : ^^ y^S^- ' Undertaking to speak what is pleasant, wholesome and true is called the vow of truthfulness. Truth is untruth if it is not pleasant and wholesome.' The five bhavana, or strengthening clauses, to this vow supply a remarkable psychological analysis of the causes which lead to untruthfulness. The first {Anuhlmabhdsl) condemns speech without deliberation ; then, as wrath often leads to falsehood, monks must never speak when angry [Koha/'/i parijdndi) ; nor for a similar reason when moved by avarice {Lohain parijdndi) ; nor by fear [Bhayaih parijdHdi) ; finally, they promise never to tell a falsehood for fun, or from the desire to return a smart repartee [Hdsai'n parijdHdi) . A Sanskrit sloka which sums up these clauses may be translated as follows : ' One should respect the vow of truthfulness by always avoiding jesting, greed, cowardice and anger, and by thinking before speaking.' The third vow, that of non-stealing [Asteya vrata), is iii.Asteya defined as follows : vrata. ' The vow of non-stealing consists in not taking what is not given ; wealth is the outward life of man, and if that is taken away the man is undone.' ^ Some Jaina substitute for this the duty of searching mind, thought and intention (Manaparijandi).