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thought, by word or act. It is important to add that it has not been explained merely as a negative principle, it has been taken to mean the rendering of active - service to others, for we shall be really injuring a person. when we can help him but do not. The social or objective side of ethics is not ignored; but in so far as the final aim of Jainism is the development of one's personality, it emphasises the individualistic aspect.
e
Purification of the mind is insisted upon as the starting point of all ethical life. No kind of asceticism can be of any good until the mind is purified, for with purification of the mind is the removal of attachment (am) and antipathy (G) really possible. Purification of the mind is achieved by continuous meditation and constant self-control. During his Sadhaka life Mahavira devoted himself intently to meditation and the practice of the ten dharmas including Th (self-control or control of the senses), 754 (truthfulness), 112 (purity), ब्रह्मचर्य (chastity), आकिश्चन्य (absolute want of greed), तप (asceticism), 1 ( forbearance and patience), prea (mildness) a (sincerity), and if (freedom or emancipation from all sins). It was by that means that he ultimately obtained enlightenment and true selfknowledge. 188 (or the capacity to look on all beings with equality) and 5017 (or meditation) are interdependent; there, can be no dhyana without samatva, nor can there be samatva without dhyāna. The Jain dhyāna consists in the concentration of the mind on the syllables of the prayer phrases, and is enjoined to be practised as an aid to making the mind steady and perfectly equal and undisturbed towards all things. Further aids to making the mind steady have been mentioned in the Jain texts. They comprehend
#77 (universal friendship), 9A1C (the habit of emphasi·sing the good sides of men), FIGUTT (universal compassion) and Ategien (indifference to the wickedness of people., i.e., the habit of not taking any note of sinners).
