ost extraordinarily extended on the part of the Jainas by the insertion
of five clauses, in each of which are three separate active instruments of
sin, in special relation to thoughts, words, and deeds. Thus, concerning
the oath not to hurt, on which the Jaina lays the greatest emphasis: it
includes not only the intentional killing or hurting of living beings,
plants, or the souls existing in dead matter, it requires also the utmost
carefulness in the whole manner of life, in all movements, a watchfulness
over all functions of the body by which anything living might be hurt.
[Footnote: The Digambara sect, at least in southern India, do not seem to
be all quite so punctiliously careful in this as the ['S]vetambara of
western India.--Ed.] It demands finally strict watch over the heart and
tongue, and the avoidance of all thoughts and words which might lead to
dispute and quarrel and thereby to harm. In like manner the rule of
sacrifice means not only that the ascetic has no house or possessions, it
teaches also that a complete unconcern toward agreeable and disagreeable
impressions is necessary, as also the sacrifice of every attachment to
anything living or dead. [Footnote: On the five great vows see the
_Achara[.n]ga Sutra_, II, 15: _S.B.E_. Vol. XXII, pp. 202-210.
The Sanskrit terms of the Jains are: 1. _ahi[.m]sa_, 2.
_sunrita_, 3. _asteya_, 4. _brahmacharya_, 5.
_aparigraha_; those of the Brahmanical ascetics: 1. _ahi[.m]sa_,
2. _satya_, 3. _asteya_, 4. _brahmacharya_,
5. _tyaga_.]

Beside the conscientious observance of these rules, Tapas--Asceticism, is
most important for the right walk of those, who strive to attain
_Nirva[n.]a_. Asceticism is inward as well as outward. The former is
concerned with self-discipline, the cleansing and purifying of the mind.
It embraces repentance of sin, confession of the same to the teacher, and
penance done for it, humility before teachers and all virtuous ones, and
the service of the same, the study and teaching of the faith or holy
writing, pious meditations on the misery of the world, the impurity of the
body, etc. and lastly, the stripping off of every thing pertaining to the
world. On the other hand, under the head of exterior Asceticism, the Jaina
understands temperance, begging, giving up all savoury food, different
kinds of self-mortification such as sitting in unnatural and wearying
positions, hindering the action of the organs, especially by fasts, which,
under certain c