Chapter 14 – Five Great Vows
Right faith, right knowledge, and right conduct known as Ratna Traya, are the three essentials for attaining liberation. In order to acquire them, one must observe the five vows:
The Vrata or vow is a specific code of conduct. In Jain scriptures dealing with the ethical code of householders, the term ‘Vrata’ has been defined as:
“Vrata or vow is a (religious) rule (of behavior) observed with determination (for a particular or indefinite period) and always indicates aversion or abstinence from doing foul and shameful acts or deeds. It reveals an inclination or disposition towards doing good and virtuous acts or deeds.” Jainism has laid down a number of such vows for actual observance and they are considered very significant from religious and social point of view.”
Five Great Vows
01 Non-violence – Ahinsä
02 Truth – Satya
03 Non-stealing – Achaurya or Asteya
04 Celibacy/Chastity – Brahmacharya
05 Non-attachment/Non-possession – Aparigraha
Non-violence (Ahinsä)
Ahinsä Parmo Dharma
Non-violence is the supreme religion
Among these five vows, non-violence (Ahinsä) is the cardinal principle of Jainism. Hence it is known as the cornerstone of Jainism. It is repeatedly said in Jain literature; “Do not injure, abuse, oppress, enslave, insult, torment, torture, or kill any creature or living being.”
According to Jainism all living beings, irrespective of their size, shape, or different spiritual developments are equal. No living being has the right to harm, injure, or kill any other living being, including animals, insects, and plants. Every living being has a right to exist and it is necessary to live with every other living being in perfect harmony and peace.
Nonviolence is based upon the positive quality of universal love and compassion. One who accepts this ideal cannot be indifferent to the suffering of others. Violence of every type should be completely forbidden. Mental tortures by way of harsh words, actions, and any type of bodily injury should also be avoided. Even thinking evil of someone is considered violence in Jainism.
In reality, it is impossible to survive without killing or injuring some of the smallest living beings. Some lives are killed even when we breathe, drink water, or eat food. Therefore Jainism says that minimum killing of the lowest forms of life should be our ideal for survival.
In the universe, there are different forms of life, such as, human beings, animals, insects, plants, bacteria, and even smaller lives, which cannot be seen even through the most powerful microscopes. Jainism has classified all the living beings according to the number of senses they posses. It is more sinful if the life of higher forms (more than one sense) is killed. Hence Jainism allows laypeople to use only vegetables as a food for survival. All non-vegetarian food is made by killing a living being with two or more senses. Therefore, Jainism preaches strict vegetarianism, and prohibits non-vegetarian foods.
Jainism explains that violence is not only defined by actual harm, for this may be unintentional, but it is the intention to harm, the absence of compassion, unawareness, and ignorance that makes an action violent. Violence caused unintentionally is also a sin. Non-violence should be observed in action, speech, and thought. One should not be violent, ask others to do so, or approve of such activity.
Truth (Satya)
Anger, greed, fear, and jokes are the breeding grounds of untruth. To speak the truth requires moral courage. Only those who have conquered greed, fear, anger, jealousy, ego, and frivolity can speak the truth.
Jainism insists that one should not only refrain from falsehood, but should always speak the truth which should be wholesome and pleasant. One should remain silent if the truth causes either physical or mental pain, hurt, anger, or death of any living being.
Truth should be observed in speech, mind, and actions. One should not utter an untruth, ask others to do so, or approve of such activities.
Non-stealing (Achaurya or Asteya)
Stealing consists of taking the property of others without their consent, or by unjust or immoral methods. Further, one should not take anything, which does not belong to him. It does not allow anyone to take away anything, which may be lying, unattended or unclaimed. One should observe this vow very strictly and should not touch even a worthless thing, which does not belong to him. When accepting alms, help, or aid, one should not take more than what is needed. To take or to earn more than one’s need is also considered theft in Jainism.
The vow of non-stealing insists that one should be totally honest in action, thought, and speech. One should not steal, ask others to steal, or approve of such activities.
Celibacy / Chastity (Brahmacharya)
Total abstinence from sensual pleasure and the pleasure derived by the five senses is called celibacy.
Sensual pleasure is an infatuating force, which sets aside all virtues and reasoning at the time of indulgence. This vow of controlling sensuality is very difficult to observe in its subtle form. One may refrain from physical indulgence but may still think of the sensual pleasures, which is also prohibited in Jainism.
Monks are required to observe this vow strictly and completely. They should not enjoy sensual pleasures and pleasure derived from the five senses. There are several rules laid down for observing this vow for householders. They should not have a physical relationship with anyone other than one’s own spouse. The relationship with your own spouse should also be limited.
Non-attachment / Non-possession (Aparigraha)
Jainism believes that the more wealth a person possesses, the more he is likely to commit sin to acquire and maintain the possessions, and in the long run he will be unhappy.
Wealth creates attachment, which results in continued greed, jealousy, selfishness, ego, hatred, violence, etc. Lord Mahävir has said that wants and desires have no limit. An attachment to worldly objects results in the bondage of Karma, which leads to the cycles of birth and death. Therefore, one who desires liberation should withdraw from all attachments to the pleasures of all five senses. Monks observe this vow by giving up attachments to all things while householders should limit possessions.
Non-possession and non-attachment are to be observed by speech, mind, and actions. One should not possess, ask others to do so, or approve of such activities.
Jainism has described in much detail the five great vows (Mahä Vrata) for the path of liberation. They are to be observed strictly and completely by monks and nuns. Limited observance is laid down for householders in the form of the five minor vows (Anu Vrata).
