The Doctrine of the Jainas, Described after the Old Sources c11.34.2

c11.34.2

17, 16 starts is a counterpart to the explanations commenting on the acts of consecrating laymen, since here the performance of power suggested to be exercised by the Kevalin is described fivefold. Practically parallel to them, however, are the *bhāvaṇā* (Samav. 44a), instructions for right understanding, which in Āyār. II 15 follow every vow.¹ We find the same in Paṇhāv., though here some Bhāvanās have changed places, and several ones have a different, if cognate, content. Apart from demanding the highest possible care to be taken in all monastic affairs they ask for abstention from malevolent thinking and speaking. The "reverence towards life" (as Albert SCHWEITZER has put it) by which the realm of life was so immeasurably extended, permeates the discipline of Mahāvīra's Order in a way no other ethical prescription does. We can observe its entering into the field of sexual abstention which alone equals it in importance.² 2. The vow of truthful speech (*musāvāyāo ver.*) discovers sources of untruthfulness in the main passions represented by anger, pride, fraud, and greed along with fear and joy and asks for a considerate mode of expression. Truthful speech causing pain must be equally avoided. It is treated in detail along with the allowed modes of expressing oneself by Āyār. II 4 and hereafter by Dasav. 7. For what is being understood by "true" and "wrong" comp. § 74. 3.