former amusement and pleasure women afforded them when they hved in the world {Itthwavi puvdraydiih puva- kiliydi sumaritae) ; they must not, for similar reasons, eat or drink ^ to excess, or partake of too highly spiced dishes {Ndtimapdim hhoyana bhoi) ; nor must they live in the same building as a woman, a female animal, or a eunuch [Itthl pasu pandaga savisatdi say and smdini sevitde).
All these rules mutatis niutayidis apply to nuns.
The sloka that sums up the whole vow and its clauses runs thus :
' The vow of chastity is maintained by not sitting on seats previously occupied by women, female animals or eunuchs, and by not living in their vicinity, not participating in exciting conversation about women, not remembering former delights, not looking at a woman's form, not decorating one's own person, not eating or drinking to excess, or par- taking of too highly seasoned food.'
This Jaina vow seems limited to negative chastity, which shudderingly avoids its fellow creatures, lest they should prove occasions of stumbling, and it appears ignorant of the sunht purity that so delights in its walk with God on the open road of life, that it cannot be bored with nastiness.
v. Apari-
graha
vrata.
The last great vow {Aparigraha vratd) consists in
renouncing all love for anything or any person.
The definition of it
may be translated as follows :
' Having no possessions consists in relinquishing greed for any- thing ; if we think that a particular thing is our own, the mind is agitated by greed.'
In the Jaina scriptures the vow is held to exclude all likes and dislikes in regard to sounds, colours, or smells, as well as people. In short, the way to maintain this vow is to be indifferent to anything our senses can tell us.
This fifth vow of the monk foreshadows what the con- dition of the Siddha will be, when all his powers are entirely shrivelled up.
^ It will be remembered that no Jaina, lay or ascetic, may ever drink wine.
