Jain Philosophy (2) 05 – Vrata (Vows) for Sädhu / Sädhvi and Shrävak / Shrävikä

The word Vrata (Vows) is derived from the verb word “Vru” meaning to select. Therefore, the Vrata means the type of selection for renunciation. ‘Vrata’ is approximately translated in the English by word ‘vow’. Literally, a Vrata means a kind of choice. However, in the technical or idiomatic sense in which the word is used in the connection now under consideration, there is also the meaning of choosing a right course, and then there is the implied effort of will in willing to so choose.  Choice implies that the person has before him several ways of conduct, and that he picks out one from them.

The choosing of a right course of conduct from among many ways necessitates one to exercise judgment and discrimination.  Exercising of the judgment in selecting a right course of conduct, as distinguished from living a life where no such choice is made, implies an effort of will.

Vrata depends on:

• Selection of the type of conduct to be practiced
• Knowledge of what is the right conduct and what is the wrong conduct
• How much energy one can use and is capable of using for the right conduct

The hallmark of right conduct is right conviction in thought, and action, freedom from infatuation or delusion and passions like anger, hatred etc.  Therefore, Vrata is avoidance of wrong conduct like violence, lying, stealing, sensual pleasure and possessiveness and to be engaged in true religious activities through the unity of body, mind and speech.  We do not take Vrata to please any divine power or any one else. We take Vrata to purify ourselves to continue and enhance the process of liberating ourselves, and to achieve the liberation (Moksha).

The complete renunciation of all worldly attachment is called Mahä_vrata [major vows], practiced by the Sädhus and Sädhvijis, and the partial renunciation of worldly attachments is called Anu_vrata, [minor vows] practiced by Shrävaks and Shrävikäs.

Five Mahä_vratas (Major Vows) for Sädhu and Sädhvi:

According to the Ächäränga Sutra, the following are the five Mahä_vratas for Sädhu and Sädhvi:

Ahimsa Mahävrata

Ahimsa Mahävrata is the renunciation of the killing of all living beings, whether subtle or gross, whether movable or immovable. It is the abstinence from killing living beings, causing others to do it, or consenting to it. After taking this vow, one must confess, blame, repent, and exempt himself of these sins that are committed in the three modes of mind, speech, and body.

Satya Mahävrata

Satya Mahävrata is the renunciation of all vices of false speech arising from anger, greed, fear, or mirth. It is the abstinence from speaking lies, causing others to do it, or consenting to it. After taking this vow, one must confess, blame, repent, and exempt himself of these sins that are committed in the three modes of mind, speech, and body.

Achaurya Mahävrata

Achaurya Mahävrata is the renunciation of taking that, which is not given, irrelevant of size, amount, or value of that which is taken. It is the abstinence from taking what is not given, causing others to do it, or consenting to it.  After taking this vow, one must confess, blame, repent, and exempt himself of these sins that are committed in the three modes of mind, speech, and body.

Brahmacharya Mahävrata

Brahmacharya Mahävrata is the renunciation of all sensuous pleasure activities, of any sort. It is the abstinence from enjoying sensuality, causing others to do it, or consenting to it.  After taking this vow, one must confess, blame, repent, and exempt himself of these sins that are committed in the three modes of mind, speech, and body.

Aparigraha Mahävrata

Aparigraha Mahävrata is the renunciation of all attachments, irrelevant of size, amount, or value. It is the abstinence from having such attachments, causing others to do it, or consenting to it. After taking this vow, one must confess, blame, repent, and exempt himself of these sins that are committed in the three modes of mind, speech, and body.

Shrävak / Shrävikä

A Shrävak is a person though he/she lives in a house, practices the minor vows (Anu_vrata). The word Shrävak is derived from the Sanskrit verb “Shru” meaning to listen. Shrävak listens to the preaching of the Tirthankar or the right guru or reads the Jain canonical books. Shrävak has faith in the path of liberation shown by the Tirthankars.  A Shrävak/Shrävikä avoids the non_essential activities, has the right belief, and has suppressed Anantänu_bandhi (long_lasting passions) Kashäya.  A Shrävak/Shrävikä feels that the material world (Samsär) is a prison and wants to be free from it.

Jainism has placed a special emphasis on the Shrävak’s code of conduct (Shrävakächär). There are more than 40 Jain canonical books on Shrävakächär.  There are two Ägams, called “Upäsaka_dashänga” and “Dashä_shruta_skandha”, which provide the basis for Shrävakächär.

In general, it is very rare to achieve Moksha by practicing Shrävakächär as compared to the practice of Sädhu Dharma. However, there are rare examples in the Jain canonical books that people, who practiced Shrävakächär, have achieved Moksha in the same life (King Bharat and Marudevi Mätä according to Shvetämbar belief).  However, according to the Digambar sect, one has to renounce all worldly possessions, become a Sadhu achieve Moksha.

Categories of Shrävak

Näm, Sthäpanä, Dravya and Bhava Categories: 

• Näm Shrävak – one who is a Jain in name only (born into a Jain family);
• Sthäpanä Shrävak – the statue or photograph of a Shrävak;
• Dravya Shrävak – One who follows Jainism without a deep faith in it;
• Bhäva Shrävak – One, who believes in Jainism, has a deep faith and practices accordingly.

Shrävaks may also be categorized as:

Päkshika            A householder who has an inclination (Paksha) towards Ahimsa.  He possesses Samyaktva and practices the Mula Gunas (basic restraints) and the Anu_vratas and is diligent in performing the Pujä;

Naisthika             One who pursues the path upwards through the Pratimäs, (spiritual path for laymen) until he reaches the eleventh and last Pratimä. At this culminating point, (Nisthä) he abandons the household life and practices the Dharma of the ascetic.

Sädhaka             One who concludes his human incarnation in the final purification of the self by performing Sanlekhanä.

Vratas for Shrävaks and Shrävikäs (Vows for a Laity)

Jainism preaches for one to lead a simple life by following a life governed by self_imposed limits, carefulness, compassion, non_possessiveness, and nonviolence. Any person, who follows these noble principles, is Jain. A True Jain (Shrävak) is one who has Samyag Darshan or Samyaktva (right belief) and practices Anu_vratas (minor vows).

Märgänusäri Gunas (Thirty Five Qualities)

The kind of life that leads towards that path and all those things that help one to lead such a life constitute the Märgänusäri life or a life leading to a noble householder’s life.

To lead such a life our scriptures have defined the following 35 virtues of a Märgänusäri person, which are categorized in four broad categories.

• 11 duties to be carried out in life
• 8 faults to be discarded
• 8 virtues to be cultivated
• 8 endeavors to be carried out with caution

Eleven Duties:

• Lawful earning in accordance with the law
• Proper expenditure within the limits of one’s income
• Proper dress and accessories
• Proper marriage: There should be parity between the two and the spouse should belong to a virtuous family (i.e. the spouse should be spiritually minded and should carry out spiritual activities)
• Proper residence
• Food should be healthy and should not cause increase in passions.
• Respecting and taking care of the parents and elders.
• Taking care of dependents
• Rendering service to guests, monks, needy and destitute people who came to our house 
• Rendering service to worthy i.e. the enlightened ones and the noble ones.

Eight Faults:

• Discarding the habit of humiliating others, which erodes the tenderness of heart and binds with the low karmic bondage
• Discarding despicable activities such as deceiving others, betraying trust and gambling
• Controlling the senses: We should exercise self_imposed control over them
• Conquering the six inner enemies (passions), Desire (lust), Anger, Greed, Ego, Arrogance and Attachment are the six inner enemies.
• Discarding prejudice
• Pursuing the three Purushärtha (endeavors), Dharma, Artha and Käm (religion, possession and sensory pleasures) in such a way that does not harm one another
• Not to live in a place where calamities are likely to occur
• Avoid the time and place, where adverse outcomes are commonplace. You should not move about in improper places at improper times.

Eight Virtues

• The fear of sins: We should always fear sin. In spite of this, even if we do commit a sin, we should think, “What will happen to my soul on account of this?” If this fear were present, we would try not to do the same again.
• A sense of shame: If we were ashamed of committing an ignoble action, we would avoid it as much as possible. Therefore, a sense of shame and a sense of propriety will prevent us from treading on the path of evil.
• A pleasant and serene temperament: We should keep our temperament, heart, voice and appearance, gentle and serene.
• Popularity: We should attain popularity by acquiring the virtues mentioned above and by practicing noble principles.
• Farsightedness: Before taking a step in any direction, we should visualize the future consequences of our action; otherwise, we will regret our action.
• Acting within the limits of our abilities and limitations
• Acquiring special and appropriate knowledge: We must always think carefully and distinguish between right and the wrong; proper and the improper action; advantages etc.
• Appreciation of virtues: We must always have an eye for virtues both in our life and in the life of others. Instead of looking for defects in others, we must keep looking only for virtues in others and faults in ourselves.

Eight Endeavors:

• Gratitude: We should not forget even the slightest benefit that has been conferred upon us by Gods, spiritual heads, parents and others.  Remembering the benefactors, we must always try to be grateful to them according to our ability.
• Benevolence: Even if others do not help us, we must always help others without any selfish motive.
• Kindness: We should keep our heart kind and tender and help others by means of action, word and wealth according to our abilities. We should generously donate our time and money for worthy causes.
• Associating with virtuous people
• Listening to spiritual discourses: To attain right knowledge and inspiration to improve our life
• The eight qualities of the intellect: In order to listen to spiritual discourses properly and to benefit from them, we must develop the habit of pursuing the eight qualities of the intellect:

Desire to listen to spiritual discourses

Listening to a discourse with concentration

Comprehending what is said in the discourse

Recording clearly in the mind what has been comprehended

Thinking logically about what has been said and the examples related to it

Thinking and coming to a conclusion without any doubt

Thoroughly understanding the elements (Tattvas)

After deciding upon an idea, formulating a doctrine determining its true meaning, and its essence (Tattva Jnän)

• Conforming to well_known traditions and practices:
• Adoring the virtuous: The following are the virtues and activities of the noble people:

Fearing social censure

Helping those in distress

Gratitude

Respecting others and not disturbing their prayers and other spiritual activities

Not to get involved in defamation of others

Praising patience in adversity

Humbleness in prosperity

Speaking sweetly and agreeably

Abiding by one’s word

Overcoming impediments

Planned expenditure

Insistence on doing noble things

Discarding improper actions

Discarding such evils as excessive sleep, sensory delights, passions and scandal mongering

Caring for propriety etc

If we keep admiring such virtues, we will acquire them.

Anu_vratas for Shrävaks and Shrävikäs (Vows for a Laity)

The partial renunciation of worldly attachments practiced by Shrävaks and Shrävikäs is called Anu_vrata [minor vows]. Anu_vratas [minor vows] has negative as well as positive aspects.  Each vow has its negative aspect in the form of moral prohibitions and positive aspect in the form of a moral duty. Negative terms are effective restrictions. In addition, each of these vows has a twofold purpose. The first is spiritual in that the observance of each of these vows will prevent the influx of new Karma. The thought of injury, theft, or falsehood is the cause of sin. The other purpose is social. The same thoughts expressed in action will be punished by the state. By observance of each of the vows, an individual will be discharging his social obligation. To desist  from violence or theft is to preserve peace and safety in society.  While the spiritual fruit of observance of the vows is self_control and stoppage of the evil propensities of the mind, the mundane fruit is mental peace and the good of the society.  The following are 12 Minor Vows Anu_vratas for Shrävaks and Shrävikäs (Vows for a Laity)

Five Anu_vratas (Minor Vows):

Name	Scriptural Name	Meaning
1. Ahimsa	Sthul Pranatipat Viraman_vrata	Nonviolence
2. Satya	Sthul Mrushavada Viraman_vrata	Truthfulness
3. Achaurya	Sthul Adattadana Viraman_vrata	Non_stealing
4. Brahmacharya	Svadara_santosh	Celibacy
5. Aparigraha	Ichchha Parimana or Parigraha Parimana Vrata	Non_possessiveness

 

Three Guna_Vratas Vows (Merit or Supporting):

6. Dig Parimana_vrata	Restraints of Geographical Limitations
7. Bhoga_upabhoga Vrata	Consumption Restraints
8. Anartha_danda Vrata	Avoidance of purposeless activities

Four Disciplinary Vows (Shikshä Vratas):

9. Samayika Vrata	48 Minutes of Meditation and equanimity
10. Desavakasika Vrata	Stricter Geographical Limitations
11. Paushadha Vrata	Practicing the life of a Monk
12. Atithi Samvibhag Vrata	Discipline of Share and Care

Five Anu_vratas (Minor Vows)

1. Ahimsa Anu_vrata (Nonviolence)

Samayä Savvabhooesu Sattu_Mittesu Vä Jage

Pänäiväyaviraee Jävajjivae Dukkaram.

     – Uttarädhyayan Sutra

Equanimity towards all beings in the universe, to friends as well as foes, is Ahimsa

(though).  It is hard to refrain from hurting minute living beings for our entire life.

The First Vrata, in Sanskrit, is called Sthul Pränätipät Viraman_vrata. Sthul means gross, as distinguished from strict or subtle.  Pränätipät means separating the Pränas (life forces). Viraman means giving up.

The following aphorism from Tattvärtha Sutra presents the definition of violence:

‘Pramatta Yogät Präna Vyaparopanam Himsä’

‘The destruction of life due to an act involving negligence is violence’.

The term ‘Pramäda’ yields two meanings:

• Mental state of attachment and aversion
• Negligence 

Therefore, to destroy the life of a living being through passions of attachment and aversion is violence; and to destroy the life of a living being through negligence is also violence. The mental state of attachment and aversion, and of negligence, is internal violence (Bhäva – Himsä).  The actual act of destroying the life of a living being is external violence (Dravya – Himsä).

Now the next thing is to know what killing is, and what particular kinds of killing we must refrain  from. Ahimsa means not hurting.  He, who abstains from hurting or harming to any – Jiva or a living being – either intentionally, or through others, or by consenting to other to do so, observes the vow of Ahimsa. Surely, the lack of attachment and passion is Ahimsa. When a person is overcome by passions, he causes Himsä or injury to his own self, though there may or may not be injury to any living being.  Everything depends upon the state of mind, and intention to abstain from or commit Himsä, even where it does not cause actual hurt or injury.

The injuries caused by severance of any of the vitalities to a mobile or immobile being cause pain, suffering, or even loss of life.

As far as possible, one should save the developed living beings (that is, those on the higher scale of evolution and hence those having more sense organs (Pränas). Again, one should live in such a manner that even the killing of the undeveloped living beings is minimized. This is the teaching promulgated by the saints. It is from this point of view meat eating, hunting, massacre, and killing is forbidden.

We cannot but do harm and violence to living beings for the sustenance of our body. We cannot live without killing living beings.  Even our breathing involves violence. However, we should do only as much harm or violence as is absolutely necessary for the sustenance of our body. We should make sincere effort to find out how we can live with minimum violence.

Abstaining from intentionally injuring mobile living beings through mind, words, or body, in any one of two ways – directly or through somebody is called Sthul Pränätipät Viraman_vrata or Ahimsa Anu_vrata. Householders cannot eliminate Himsä of immobile living beings but surely can minimize it.

Life Dependency on Plants:

Without food, one’s body will not last too long.  One should choose food in a manner that involves the minimum form of Himsä (violence).  Using the Individual body plants (Pratyeka Vanaspati_käya) involves the minimum form of Himsä. Sädhäran Vanaspati_käya (common body) plants have infinite souls in one body and therefore consuming them involves a higher form of Himsä.  That is why one should not use root vegetables.

One should develop a feeling of compassion for all living beings after knowing what Jiva is. One should abandon eating fish, meat and eggs.  One should exercise restraint by avoiding use of unnecessary water, earth, fire and air because they are also living beings.

Jain scriptures have prescribed five rules of restraint for being firm in the observance of the vow of non_injury.

Control of speech

Control of thought

Regulation of movement

Care in lifting and placing things or objects

Examinations of food and drink before consuming

Self_control is of vital importance. Since the vow of Ahimsa requires one to refrain from hurting the feelings of others, control of speech and thought are quite essential. Everyone ought to be careful in his movements for fear of causing harm to a living being through carelessness. Similarly, one ought to be careful while putting down objects lest they should hurt some tiny beings.  Such precaution ought to be taken even while lifting up any object. Similarly, it is necessary to examine minutely one’s own food or drink before consuming it.

Jainism makes a distinction between Bhäva_Himsä (intention to hurt) and Dravya_Himsä (actual causing of hurt). Therefore, above_mentioned restrains are helpful to avoid both Bhäva and Dravya_Himsä. Similarly, a distinction is made between Sukshma Himsä and Sthul Himsä. The
former requires abstinence from causing hurt to life in any form, while the latter requires abstinence from hurting life possessing two or more senses.  It is not  possible for a householder  to refrain from causing hurt to life with one sense, like plants, trees, crops, etc. One must, however, refrain from causing unnecessary harm to Ekendriya and Sthävar Jivas (one sense living beings). However, it is still ordained that a monk should desist from causing Himsä to any form of life.

In order to avoid violence it is necessary to know the various ways in which violence is incurred. Himsä is of two kinds:

Sankalpi (intentional)

Hunting, offering animal sacrifice, killing for amusement, decoration or sport are examples of intentional Himsä. Abstinence from those is possible without any difficulty. All Jain householders should practice this type of Ahimsa.

Ärambhi (occupational)

Ärambhi Himsä is Himsä committed by a householder in the ordinary course of his living. It is of three kinds:

• Udyami

A householder commits Udyami Himsä while he undertakes some occupation in order to support himself, and his family.

• Gruhärambhi

Gruhärambhi Himsä is committed in carrying out domestic acts like preparation of food, constructing a home, cleaning etc.

• Virodhi

Virodhi Himsä is committed in self_defense or defense of person or property of family members and friends or in defense of a nation.  However, aggression is strongly discouraged.  One has to defend against thieves, robbers, dacoits or enemies in battle.  Jainism does not preach cowardice.  Himsä must not be indulged in as a matter of hostility or revenge.

Five Transgressions (Atichär) of the Vow of Ahimsa

• Binding any creature and putting it in a prison_house
• Beating and chasing of animals
• Cutting their organs or castrating them
• Making them draw or carry heavy loads
• Starving them without food and water

These affect the purity of the vow, as each of these five acts brings suffering to these living beings.

The consequences of violence (Himsä) are calamity and reproach in this l and the next life.  He who commits violence is always agitated and afflicted, being actuated by animosity.  He endures pain and suffering, and sometimes imprisonment too.  Therefore, everyone should avoid violence. They should practice benevolence towards all living beings, feel joy at the sight of the virtuous, show compassion and sympathy towards the afflicted, and adopt an attitude of tolerance towards the insolent and ill behaved. He who conducts himself in this way is able to practice nonviolence and other vows to perfection.  Thus, positive virtues, which a votary of nonviolence must possess, are Maitri (love or friendship), Pramod (joy and respect), Karunä (compassion), and Mädhyastha (tolerance) towards living beings.

Is it bravery to yield to the passion of anger and fury, and to enter into a fight with one’s adversary?  Bravery consists of non_violence, that is, restraining the mind from being under the sway of anger and cruelty; it consists of keeping the mind cool and calm by using the internal virtuous strength of discretion.  Mental or spiritual strength, which is a form of non_violence, is a superior physical strength.  Human society achieves progress – religious, spiritual, and even material – in proportion to the cultivation of strength. The strength of  non_violence is the light of intellectual discretion and mental purity.  In addition, with this strength the world of human beings can become rich in friendliness, sympathy, love, happiness, and bliss.

Non_violence is a spiritual power.  Noble bravery or heroism demands self_sacrifice. Sacrificing violence, supporting, and fostering non_violence is bravery of high order. Opposing violence only verbally, and running away out of fear when one is required to face and endure physical sufferings and torture, is really not the practice of non_violence. In spite of his having courage and mental strength to fight, the person who controls his passion and excitement and does not yield to violence is the true follower of non_violence.  One who wants to practice nonviolence properly and rightly should have mental strength and courage in addition to right understanding.

It is only the brave endowed with the power of discrimination and discretion, can practice nonviolence. This is the reason why all the Arhats (Tirthankars) belong to the Kshatriya class/caste; and they do have heroic character of the highest order. Only those who have heroic character and at the same time possess the power of discrimination and discretion can become their followers.

One commits violence by not contributing to the effort of stopping violence or by simply remaining indifferent to violence, just as one commits violence by indulging in actual violent activity.  If one who can swim does not rescue a drowning man and simply watches him drown, it is an act of violence.  Not giving food to the hungry in spite of one’s ability to give food is also a case of violence.  Violence of such type is the result of callous carelessness of the form: “What concerns have I?  Why should I invite trouble?  I cannot afford to give food, etc., to others”. Hard_heartedness is opposed to religion and religious practice. Universal love is the foundation of religion.  Remaining indifferent to others’ happiness, comforts, and benefits for the sake of one’s own is a form of violence.  Taking undue advantage of others’ labor is also a form of  violence.  If one knows the truth, and there is the possibility of saving an innocent man by one’s speaking the truth on the witness stand in court, one must speak the truth Even then, if one does not speak the truth in court and allows the man to be a victim of injustice, it is a case of violence as well as an untruth.

Jain ethics are founded on the principle of Ahimsa and love for all living beings. While a layman ought to have a rational faith in Jainism, his daily conduct must exhibit the true ideals of nonviolence and truth. In his dealings, he must be upright to the core and practice charity, not only by giving, but also by cultivation of non_attachment towards worldly possessions. He must be constantly aware of his duties towards himself and society. His life as a layman should pave the way to the ultimate goal of self_realization.  Having perfect faith and knowledge should not be a matter of mere theory, but should be an ideal constantly reflected in daily conduct. Aparigraha stops the physical violence while Anekäntaväda stops the verbal and mental violence. Therefore, the practice of Ahimsa is incomplete without the practice of Aparigraha and Anekäntaväda.

2. Satya Anu_vrata (Truthfulness)

Musäväo Ya Logammi, Savvasähuhim Garihio

Avisäso Ya Bhuyänam, Tamhä Mosam Vivajjae

     – Dash Vaikälika Sutra

All the saints in the universe have denounced telling lies.

Lie causes distrust among people and should therefore be given up.

         It is also known as Sthul Mrushäväda Viraman_vrata.  It is a falsehood to make a wrong statement through careless activity of body, mind and/or speech (Pramäda – yoga).

Like poetry, it is difficult to define “truth” though its nature can be described and understood.  Umäsväti says that what is not commendable is falsehood.  Commenting on this Sutra, Pujyapäd says that which causes pain and suffering to a living being  is not commendable, whether it refers to actual fats or not.  Words that lead to injury constitute falsehood.  Samantabhadra says that, he who does not speak gross (Sthul) falsehood, does not cause others to speak and does not speak the truth even if it is likely to bring danger to him or to anybody else, can be said to abstain from gross falsehood.

Lying is due to some form of passion; therefore, all lying is forbidden except in cases where the truth is likely to result in greater Himsä.  Satya Anu_vrata is abstinence from harmful, rough, cruel or secret revealing speech and requires using harmless and well_balanced language.

One should not say a lie out of attachment or hatred. Gross falsehoods are those where there is an evil intention with knowledge.  It is justified to hide the truth and remain silence to protect a life.

Four kinds of Falsehood:

• Denying the existence of a thing with reference to its position, time and nature when it actually exists
• Assertion of the existence of a thing with reference to its position, time and nature when it does not exist
• Where a thing is represented to be something different from what it actually is
• When a speech is ordinarily condemnable, sinful and disagreeable

Any speech actuated by passion is false. Back biting, harsh, unbecoming, and unethical speech is condemnable. Speech, which provokes another to engage in any kind of injury or destruction of life, is sinful. A disagreeable speech causes uneasiness, pain, hostility, grief, anguish etc, to another person. When a saint or a preceptor gives sound advice against vices or questionable habits of life, he cannot be said to indulge in false speech, even though the person affected may feel ashamed or uncomfortable.

Umäsväti has advised that a person who wants to be truthful ought to give up anger, greed, cowardice, fearfulness, and tease.  Divulging of secrets, slander, backbiting, forgery and perjury are obstacles to truth. One must use caution against exaggeration, faultfinding and indecent speech and one should always speak what is “noble, beneficial and concise”. One must avoid boasting of one’s own merits and avoid jealousy about the merits of others. This would draw one unconsciously into falsehood.

To describe a thing as it is or an event as it happened is generally regarded as the truth, and factually, no doubt it is the truth.  From the religious standpoint, it may or may not be the truth. If the factual truth is beneficial or at least not harmful to others, it is worthy of being called the truth. However, if the factual truth is harmful to others, it is not worthy of being regarded as the truth. So, mere factually truthful statements should not be uttered, if they are harmful to a living being. For example, if we know the direction in which a deer has gone, it is justified to hide this information from a hunter. Therefore, in such a situation, keeping silent or showing the hunter a wrong direction in order to save the creature is our duty and religion. It is absolutely necessary to be cautious and to use one’s power of discrimination and discretion to decide whether or not one should make a statement of fact.

Five Transgressions (Atichär) of this Vow

• Giving wrong advice about any matter and misleading people in matters of belief or conduct is very objectionable and must therefore be avoided.
• False accusations
• Disclosure of confidential information, which one may have overheard or told, is similarly objectionable. Slandering others or talking about the weaknesses of other people should not be indulged in, as it will damage the prestige of the people concerned. Divulging the secrets of others or breaking the promise of secrecy involves untruth.
• Committing perjury or forgery:  This includes keeping false accounts, documents, and carrying on false propaganda about others.
• Committing breach of trust or misappropriation of what is entrusted to an individual in confidence.

3. Achaurya Anu_vrata (Non_Stealing)

It is also known as Sthul Adattädäna Viraman_vrata.  Umäsväti defines stealing as taking what is not given (Adattädäna). Taking anything that is not given to you amounts to theft.  The gross vow of non_stealing can be observed by desisting from taking away property that is not actually given by the owner.

It injures the purity of thought and pains the person who is deprived of his property. The desire to possess other’s property without his consent or knowledge involves spiritual denigration of the self. One must not take anything belonging to others whether in a house or in the street, though it may be of unknown ownership or belonging to a government. This view is consistent with modern law in our country.

Picking up goods which have been lost or forgotten by their owners, employing thieves to obtain things for oneself, encouraging and prompting others to steal, approving others’ acts of stealing, receiving stolen merchandise, using false weights and measures, secretly adulterating commodities or substituting inferior ones for the original, gaining or storing goods without paying taxes, breaking laws formulated by the state for the good of the people, indulging in smuggling, dealing in the prohibited items are all acts of theft.  Buying goods of value at a very low price, taking advantage of the seller’s helplessness or keeping the excess material given by the seller by mistake is also an act of theft.  In short, taking anything owned by others, through injustice, dishonesty, fraud and unfair means is an act of theft.

Employing unfair means in business, owning another man’s property by fraudulent tricks, deceiving others by misleading them, driving others into losses after having won their confidence, damaging others’ interests through cunningness, harassing others unnecessarily and unjustly, and distressing the innocent are vicious and sinful acts.  When society achieves moral elevation through the cultivation of good qualities like contentedness in proper limited possession, self_control, simple living and universal brotherhood, then the sins of immorality, theft, roguery and devilry that have spread over the entire society will automatically disappear.

The results of the observance of this vow are that all people trust you; you are considered a good citizen you prosper; and develop strong character. 

Five Transgressions (Atichär) of this Vow

• Accepting or buying stolen property. You did not actually steal it, but you have possession of it without the real owner’s consent.
• One may not commit theft but if he instigates another to commit theft or shows him the way of committing theft, he is guilty of abatement of theft. Therefore, the manufacturing or supplying of burglars’ tools is an Atichär.
• Using false weights and measures, as for example using heavier weight for purchasing articles from others and using lighter weights for sale of one’s own commodities
• Resorting to underhand dealings for getting a thing in contravention of rules of control and restrictions, which the state might have imposed. This would include smuggling of banned product or supplying an enemy with goods, in time of war.
• Counterfeiting or imitating. That is, selling things as one thing when they are really another. This would include the adulteration of foods, etc.

Stealing is defined as taking

• What is not granted by its owner (Swämi Adatta)
• What is not granted by a living creature (Jiva Adatta)
• What is not granted by the Tirthankars and (Jina Adatta)
• What is not given by Gurus (Guru Adatta)

Based on today’s advancement and environment, the vow of non_stealing (Achaurya) prohibits making illegal copies of software, unauthorized use of copyrighted material, and unauthorized downloading of music and many similar things.

4. Brahmacharya Anu_vrata (Celibacy)

Mulameyamahammassa Mahädosasamussayam

Tamhä Mehunasansaggam Nigganthä Vajjayanti Nam

     – Dash Vaikälika Sutra

Being the root cause of sins and abode of major faults

The sensuous contacts are abandoned by saints.

It is also known as Svadärä Santosh and Para_stree Gaman Viraman_vrata. The term Brahmacharya has spiritual as well as physical connotations. Spiritually it is defined as Brahmani Charyate Iti Brahmacharya. Brahman means consciousness or soul, Brahmani means within soul and Charyate means staying.  So Brahmacharya literally means staying or dwelling in soul. Therefore, when one remains fully aware of his pure consciousness and stays aloof of all physical as well as mental involvement, he can be said to be observing Brahmacharya. Equanimity being the principal property of consciousness, the spiritual Brahmacharya also denotes maintaining equanimity by being free from attachments and from all sorts of attachment and aversion.

In physical sense, Brahmacharya means celibacy or averting of sensual activities. Its observance is essential for attaining the state of spiritual Brahmacharya. Thus, physical Brahmacharya is a prerequisite for spiritual Brahmacharya.  On the other hand, when one dwells in soul or self, he gets rid of all attachment. Such detached person cannot indulge in sensual activity that necessarily needs attachment.  Physical celibacy is thus the cause as well as the effect of spiritual Brahmacharya. People observing celibacy is always held in high esteem in the spiritual society.

The meaning of the vow as far as the words goes is: Sva means own; Därä means wife; Santosh means being satisfied with. This is the first part of the vow. Para means others; Stree means woman; Viraman means refraining from, Gaman means to visit or to go, Vrata means a choice of undertaking.

This vow consists in desisting from having sensuous contact with the opposite gender and from abetting others to have such contact.  A person ought to be content with a spouse whom he/she has married He should have no sensuous desire or sensual look at other women/men. This vow differs from all others in its double formulation: positive in the sense of contentment with one’s own spouse (Svadärä_Santosh) and negative as avoidance of sensual contact with any other person.  He who wants to observe this vow both in letter and in spirit must studiously avoid all occasions of meeting women/men in privacy and talking of matters that are likely to stir feelings of sensual contact.

All Jain philosophers have been unanimous in condemning a breach of the vow of celibacy as leading to the commission of various kinds of sins.  It is also a sin against society as it disturbs the code of common ethics so essential for peace in domestic life and mutual trust. By committing adultery, a man or woman involves himself or herself in various kinds of deceitful acts, which result in the destruction of all other virtues.

Knowing or being convinced of the usefulness of the restriction that placed upon him, Shrävak could help himself to keep the vow by paying attention to the following points. They may be called hedges to keep oneself away from self_injury in the direction of sensuous passion.

• Try not to indulge in lustful stories, conversations, or talks about woman/ men.
• He should not look with a lustful eye or in the spirit of lust on  a woman / men’s body, which are factors in arousing the passion.
• One should not listen to the private conversation of a couple
• One should not bring to mind the sensuous enjoyment he had in the past.
• One should avoid taking foods that are exciting, intoxicating, or stimulating, especially things that are very oily, or contain too much fat, because they produce passion.
• Even non_exciting and non_stimulating food should not be taken in excess; he should not gorge himself, because excess quantity of food will produce passion.
• One should not embellish ones body.

Thus, this vow requires one to be faithful to his/her own spouse, not to involve in any illicit sensuous activities, must view people of the opposite gender as brother or sister, should not get involved in match making except for his/her own children and should not talk to or look at a person of the opposite gender with lust.

Five (Atichär) Transgressions of this Vow:

• Having sensuous intimacy with unmarried men / women and widow / widowers
• Keeping a mistress or going to a prostitute
• Gossiping about sensuous pleasure or making sexually provocative gestures
• Leaving one’s own children and celebrating the marriages of others
• Wearing indecent dress and decorations, and taking intoxicating things.

5. Aparigraha Anu_vrata (Non_Possessiveness)

Na So Pariggaho Vutto Näyaputten Täinä

Muchchhä Pariggaho Vutto Ii Vuttam Mahesinä

       – Dasha_vaikälika_Sutra

Articles needed for life do not constitute possessiveness

‘Attachment is possessiveness,’ says the graceful Bhagawän Mahävir.

Complete renunciation of all sense of attachment is Aparigraha and it is the true way of life.  It is expected of monks and nuns only.  For the householder, an absolute renunciation of Parigraha is not the object. However, one should voluntarily decide upon the extent of property and wealth that one wants to acquire and refrain from all activities of acquisition after the target is reached. It is known as Ichchhä Parimäna or Parigraha Parimäna_vrata (limited vow). Parigraha is an infatuate attachment to possession.  It is the result of delusion or operation of the Mohaniya Karma.  The desire to acquire and possess a number of worldly things like land, houses, heads of cattle, gold, silver and cash is natural to men and women. This desire should not become insensible.  When attachment to such objects of possession becomes uncontrollable or unreasonable, the mind becomes affected by passions of greed and delusion; such a mind becomes oblivious to right faith, knowledge and conduct.  Infatuation or attachment of any kind becomes a source of unhappiness and evil.  In safeguarding property, one is likely to resort to violence and falsehood.

Parigraha or attachment to a possession of property is either external or internal. Possession of external things is not possible without internal attachment. Hence, both the internal attachment and the possession of external objects come within the fold of Parigraha.

External Parigraha

External Parigraha is of two kinds: Sachitta – animate and Achitta – inanimate, which are further divided in ten categories. 

• Kshetra- land or fields 
• Vastu – houses
• Hiranya – glod and silver coins
• Suvarna – gold
• Dhana –  wealth
• Dhanya – grains
• Dasa and Dasi – servants and maids
• Cattle, domestic animals, and vehicals
• Kupya – clothes 
• Shayyasana – beds and furniture 

Internal Parigraha:

Following are fourteen internal Parigraha:

• Mithyätva – false belief
•  Krodha – anger
• Mäna – ego
• Mäyä – deceit
• Lobha – greed
• Häsya – laughter for joke or out of contempt
• Rati – pleasurable indulgence
• Arati – dejection
• Bhaya – fear
• Shoka – sorrow
• Jugupsä – disgust
• Purusha_ved – urge to have sensual pleasure with a female
• Stree_ved – urge to have sensual pleasure with a male
• Napunsak_ved – urge to have sensual pleasure with both, male and female

They are relevant in emphasizing how the purity of the soul becomes affected in various ways in acquisition, possession, enjoyment and protection of property consisting of both animate and inanimate objects. Attachment, which is the source of Parigraha, will be of various kinds and intensity.  Other mental states referred to as internal attachments are attributable to acquisition and protection of various kinds of objects.  While greed, deceit and ego are involved in the uncontrollable desire for accumulation; fear, anger or sorrow are aroused when one has to part with the objects.

Five Transgressions (Atichär) of this Vow:

• Keeping more money than the limit determined by the vow
• Possessing land, houses, and other items beyond the predetermined limit
• Possessing gold and silver ornaments more than the predetermined limit
• Keeping excessive domestic articles and provisions more than the predetermined limit
• Keeping servants, workers and domestic animals and birds beyond the predetermined limit

The vow should not be used as a means of increasing one’s possessions or allowing one’s desire for wealth to be inordinate and endless. 

The practice of the vow is possible only when one limits there desire for possessions or one controls their greed. The vow is to help one weaken the attacks of greed, raise the standard of morality and prompt the rich to spend their excess wealth for the good of society.   By utilizing their excess wealth in philanthropic activities, the rich can properly resist the feeling of hostility directed against them by the unemployed and the poor.  Renouncing excessive luxury, inordinate worldly pleasures, and properly limiting their needs, and utilizing their excess wealth for the good of the society are beneficial to the rich themselves and the entire society as well.

Supporting Vows:

Three Guna_vratas (Supporting Restraints)

The three Guna_vrata: Dig Parimäna_vrata, Bhoga_Upabhoga Parimäna and Anartha_danda Viraman_vrata are intended to impose restraints of long duration on the activities of a householder so that the chances of his committing transgressions of other vows are considerably, if not totally, reduced. They are supporting vows, which aid the individual in his observance of the Anu_vrata.

6. Dig Parimäna_vrata (Geographical Restraints)

Dig Parimäna_vrata means voluntarily limiting activities within a limited area. The Shrävak takes a vow not to travel beyond predetermined limits in the ten directions. The ten directions are: East, West, North, South, Northeast, Southeast, Southwest, and Northwest, Up and Down. By fixing the limits in all the ten directions, one’s greed, which is at the root of Parigraha, is curtailed. The householder is like a heated iron ball, wherever he goes, he brings in Himsä. If the area of his movements were fixed, he would be restrained from committing Himsä beyond that area. He would be able to exercise self_restraint in all matters in relation to the area beyond the limits.

Thus, the primary objective of this vow is to help the householder curtail his activities from all sides, so that his internal passions, particularly greed, could be commensurably curbed.

Five Transgressions (Atichär) of this Vow:

• Not limiting the extent to which one can move upwards
• Not limiting the extent to which one can move downwards into an underground vault or into deeper levels of the sea
• Traveling in any of the eight directions beyond the fixed limits
• Extending the already set limits of travel
• Crossing the fixed limits of traveling unknowingly (forgetting the limits).

7. Bhoga_upabhoga Parimäna_vrata (Consumption Restraints)

Bhoga means items that can be used only once such as food, soft drinks, toiletry, lotions, perfumes, incense, etc. Upbhoga means items that can be used repeatedly such as houses, furniture, clothes, shoes, jewelry, vehicles etc.

This vow enjoins the householder to put limitations to the use of objects of senses categorized as those for Bhoga and Upabhoga, with a view to curtailing his sense of attachment to them and thus increase his capacity for self_restraint and will_power. Putting limitations, even within the already accepted limits, on the use of objects of senses for the day, or according to one’s requirements, with the purpose of reducing the sense of attachment to them, is the Bhoga Upbhoga Parimäna Vrata.

If a layman can, he should use only those things, which are inanimate. If he has to then he can use animate things; but he must limit them; he should give up flesh foods, and also vegetables with infinite lives in one body such as root vegetables.  Concerning the trades in which the layman should engage in order to obtain the things he uses; they should be faultless, and sinless. If he is unable to avoid sinless business completely, then he should at least give up such trades that involve cruelty to animals.

Renunciation of Bhogas and Upabhogas is of two kinds: Niyama and  Yama. That which has a time limit is Niyama and the other, which is undertaken for life, is Yama. Limitation of time could be for an hour, a day, a night, a fortnight, a month, a season or a year and renunciation could be from food, conveyances, beds, bathing, clothes, ornaments, cohabitation or music etc. Honey, flesh, wine, etc should not be consumed to avoid injury to minute form of living beings in them.

It is not enough if one gives up what is undesirable; he should also limit or give up what is desirable.  Considering ones strength, the wise should renounce even those objects of senses, which are desirable He should limit their usage by day or night, and further limit to the already set limits should be considered every day.  He who being thus contented with limited objects of senses, renounces a majority of them, observes Ahimsa because of his abstaining from a considerable part of Himsä.

Five Transgressions (Atichär) of this Vow:

• Eating live objects such as green vegetables
• Taking any thing connected with things possessing life such as using a green leaf as a plate
• Taking a mixture of living and non – living things such as hot water with fresh water
• Taking provocative food
• Taking badly cooked food

The second part of this Vrata deals with profession.  One should not follow or urge others to follow professions wherein violence on a large scale is possibly involved. One should not use things produced through them if one wants to remain from large – scale violence.

If we want to wear clothes manufactured in mills, want to enjoy the things of leather which is obtained after killing animals, to use clothes and things made of silk which is produced after having killed the four_sensed silkworms, to put on ornaments of pearls obtained after having killed the five_sensed fish and similarly to use and enjoy other things whose production involves large scale violence or killing, then we are part of this violence.

One should scrupulously avoid the use of those things whose production involves large_scale violence. It is not possible to observe the vows of non_violence, truthfulness, non_stealing, continence and non_possession without properly limiting the quantity of things one uses. Because man (or society) who indulges in the excessive use and enjoyment of things has to take recourse to the large_scale violence in the mass production of those things for satisfying his inordinate and limitless desire for the use and enjoyment of those things. To satisfy this ever_growing desire, one has to struggle hard to acquire ever more possessions. All sins and vices arise from this dreadful desire. It is the function of strong will power and mental strength to properly curb the desire for worldly enjoyment.  Such a strong willed or strong_minded man can be saved from many sins and vices and can achieve prosperity and spiritual welfare very easily.

The vow of limiting the quantity of things one uses consists in renouncing the professions in which large scale violence is involved, scrupulously avoiding food, drink, clothes, ornaments, utensils, etc., whose production involves large scale violence, and limiting the quantity, of one’s use, of even those things whose production involves very little violence.

Other Fifteen Transgressions (Atichär) of this Vow:

This Vrata also deals with 15 forbidden occupations and avocations. Some of them are obviously unavoidable in the present context.  The traditional list is as under:

Angara Karma	Profession involving large scale use of fire: This covers kilns, ovens, furnaces, smelting, and refining metals, brick making, pottery, etc.
Vana Karma	Profession involving cutting forests ): This cover timber setting the forest a blaze, cleaning the fields by burning grass, etc.
Shakata Karma	Profession involving vehicles): This includes the construction, sale and renting of animal drawn carts, and other vehicles
Bhataka Karma	Profession of transportation); Includes making a livelihood by carting goods in vehicles or on horses, oxen, buffaloes, camels, mules or donkeys.
Sphotaka Karma	Profession involving hewing & digging include the mining, quarrying, and excavating for other purposes.
Danta Vanijya	Profession involving teeth and other animal parts: This covers trades in fur, wool, musk, ivory, hides, teeth, bones, and other animal parts
Laksa Vanijya	Profession involving chemical substances: Includes lac (shellac), wax, red arsenic (Manah_sila), indigo, borax, (Tankana), Dhakati etc
Rasa Vanijya	Profession involving provocative liquids: includes the manufacture, sale and consumption of alcohol, honey, fat (obtained from meat), butter, oil, meat, etc.
Kesa Vanijya	Profession involving human beings and animals): includes the buying and selling of slave girls and animals.
Visha Vanijya	Profession involving poisons):  This implies the ban or trade in all poisons and weapons that are potentially dangerous to life.

Yantra Pillana Vanijya	Profession involving heavy use of machines. This cover operating mills and presses for crushing sugar cane and for extracting oil from seeds, nuts, and vegetables.  Also included are businesses of such articles as grindstones, pestles, and mortars.
Nirlanchhana Karma	Profession involving cutting parts of animals: includes the gelding of bulls and other animals.  Also includes the branding, docking, nose piercing, and cutting off the ears and dewlaps of livestock.
Davagni Dana	Profession involving destruction: Includes the work of setting up fire

Karma	to burns forests and farmlands.
Jal Soshana Karma	Profession involving drying of other resources:  This covers drying of wells, tanks, lakes and other reservoirs.
Asati – Poshana Karma	Profession involving breeding and rearing: Running brothel houses. Also included are the breeding and keeping of destructive animals and birds such as parrots, mynahs, peacocks

8. Anartha_danda Parimäna_vrata (Avoidance of Purposeless Activities)

The Sanskrit name of this vow consists of five words the first of which is ‘An’ meaning negative; the second word ‘Artha’ means profit, benefit, motive, aim, object, necessary reason, purpose, etc., the third word ‘Danda’ means evils or bad effects and the last two words mean undertaking to refrain from.

It prohibits accumulation of all unnecessary accessories of violence and means of injury. One should neither keep means of injury like poisons, spears, arms etc. One should desist from sinful gossips, evil thoughts, and sports involving injury or loss of life.

Four kinds of Anartha_danda:

• To give advice to others about methods of earning involving wrong doings, to advise for evil activities in which they are already engaged, to give advice that leads a man astray; all these are cases of purposeless harmful activities If one advises or encourages someone about drinking wine, taking intoxicating drugs, smoking, gambling and so on, then that advice is purposeless and harmful. A householder may teach others certain things very useful in life like how to cultivate land, how to cook food, how to plan a house,  how to earn an honest living, etc.  If he generously teaches these useful subjects to those who really want to learn them, he is not violating the vow.  His advice and instruction could not be regarded as purposeless harmful activity.  Noble_minded generous persons consider the entire world to be their family.  This means that to give advice to others for their benefit in such matters as are socially and practically useful is not a purposeless harmful activity.
• The Jain thinkers have recognized two types of evil brooding or inauspicious concentration, (Dhyäna) viz., one pertaining to pains (Ärta) and the other pertaining to terribly harmful ideas (Raudra). The latter is included in purposeless evil activities. It is a constant reflection related to violence, untruthfulness, and theft, protection of an acquisition.  It consists in caressing the ideas of overpowering, imprisoning, beating, torturing, mutilating, lying, despoiling, thieving, doing injustice to others, accumulating wealth by sinful means, protecting and preserving acquired wealth, brooding over the enjoyments of the forbidden sensuous and other worldly pleasures. To revel in the constant thoughts of one’s achievements in the fields of sinful and vicious activities isGiving away or gifting weapons which are likely to be used for causing Himsä, like axe, sword, bow, arrow, spear, shackles, poison, fire, explosives, whip and gun etc. It also includes the sale or leasing of such weapons or articles of violence. also a form of evil brooding of this type.
• Listening to or expounding on matters related to various occupations such as learning trade, sculpture, riches, etc, which arouse false faith, avarice, anger, hatred and lust. Hearing stories relating to violence, superstition or lust, which will arouse false beliefs or throw doubts on one’s own right beliefs, are all cases falling under this category of Anartha Danda. This vow prohibits joking, which hurts others. Watching theatrical representations, dances and other public shows, which arouse sex passions, are to be avoided. To do any act within proper limit and under decorum for the innocent entertainment and joy could not be regarded as purposeless harmful activities.
• Purposeless evil inactivity due to idleness and evil activity due to negligence:Though one has strength, skill and time to work for one’s own comforts and to do one’s own personal works, yet if one throws the burden of one’s own personal works and comforts on others (that is, on one’s servants and dependents) and remains idle for oneself, then one is defiled by purposeless evil inactivity due to idleness.  Also included is the type of negligence that will cause violence such as keeping food dishes or containers of oil or juice uncovered which may attract bugs, turning on the stove without checking for the presence of insects or not, and not cleaning soiled dishes promptly.

Though an individual and a society can meet their necessities by production of things involving very little violence, yet if they use those things whose production involves large_scale violence, then they do incur the defect of purposeless evil activity due to negligence.

Five Atichär or Transgressions of Anartha_danda Vrata

Indulging in indecent language, which will provoke lust and infatuation in oneself or others.  Reading inappropriate literature and seeing inappropriate sights that disturb the mind. Not abstaining from laughter mixed with disrespect or disgust or coarse language;

• Making such bodily actions and gestures as laughing; provoking laughter
• Indulging and engaging in meaningless talk; gossiping due to self conceit or vanity
• Manufacturing and keeping weapons and devices that cause violence
• Hoarding things relating to worldly and sensory enjoyment.

We bring unnecessary evils upon ourselves for no purpose, by indulging in thoughts, words, and deeds in which there is no benefit to society, to our friends, or to ourselves.

Gambling or speculation is neither an honest business nor a profession requiring labor. They both are Anartha_danda. It fosters idleness and dishonesty. It requires the use of deception and tricks. Causing distress to so many and sitting idle, to gain wealth by such vicious profession is deplorable and reprehensible.  If one gives donations for religious purposes from the wealth accumulated in this dishonest and unjust manner, can that wash off the sins the donor has incurred by causing distress  and suffering to so many people and their dependents. If the donor gives away all his wealth in donations to philanthropic activities with the firm resolve of renouncing the vicious profession forever, it will at least stop him from incurring further sins. The reputation one gains and the honor one receives from the unwise, uncultured society due to wealth acquired through unfair, and unjust means has no value at all from the spiritual standpoint. In addition, taking pride in such reputation and honor further degrades morality.

The three vows discussed above constitute a scheme of preliminary self_restraint designed to secure moral purity and establish equilibrium of the mind with regard to worldly objects. They discipline a devotee to regulate his food and enjoyment.  They supplement the great vow of Ahimsa and enable the devotee to develop love and affection towards all living beings

Four Shikshä_vratas (Disciplinary Restraints)

The regulation of work, food and enjoyment that is the object of the Guna_vratas to secure would not by itself be sufficient to purify the mind and contribute to the spiritual advancement of the individual.  If life were to be meaningful, it must be a constant exercise in righteousness and renunciation.  Unless the moral and spiritual excellence of an individual is progressive both in spirit and in action, there cannot be advancement in right knowledge and right conduct. While the five Anu_vratas provide a solution for the evils of daily life and endow it with purity in thought and action, the three Guna_vratas teach lessons of restraint in work, food and enjoyment in daily life.

The Shikshä_vratas broaden the mind and provide a regular opportunity for growth of scriptural knowledge.  The practice of the vows is a lesson in spiritual training and experience; it affirms our conviction in the efficacy of right faith and knowledge. It inspires the votary to a life of piety and renunciation as a preparation for the rigorous life of an ascetic.

9. Sämäyika Vrata (Forty Eight Minutes of Meditation and Equanimity)

Na Sämyen Vinä Dhyänam Na Dhyänen Vinä Cha Tat

Nishkampam Jäyate Tasmät, Dvayamanyonyakäranam

     – Yogashästra

No meditation without equanimity; No equanimity without meditation;

Both are interdependent; Thereby can be gained stability

This is the first of the disciplinary vows (Shikshä_vrata).  All scriptures have emphasized the observance of this vow as an exercise for securing equanimity of mind and concentration on the contemplation of the nature of the real self.  The time taken should be forty_eight consecutive minutes, predetermined, and the vow should be taken to practice it a definite number of times a year.

The observance of this vow endows the practice of the five vows (Anu_vratas) with perfection, as the householder is then free from all activities, occupational or physical.

The practice of the vow, with a mind purged from love and hatred towards all beings and with complete equanimity by contemplating on the true principles, leads to self_realization: Attainment of equanimity by practice of the vow will result in abstinence from sinful activities. Sämäyika, if practiced regularly, brings about equanimity of mind and mental concentration on the soul.

The term Sämäyika is made up of the words Sama meaning equanimity and Äya meaning incoming.  The termination Ika has been applied to show that what brings forth equanimity is Sämäyika.  Alternately, the term can be derived from Samaya, which means soul. As such, the activity that deals with soul is Sämäyika. Bhagavati Sutra defines Sämäyika as dwelling of oneself in equanimity. This is given from the absolute point of view.  From the practical point of view, Ächärya Hemchandra defines it as giving up all worldly involvement and staying in equanimity for 48 minutes. As such, equanimity, soul orientation, peace of mind etc. can be considered synonyms of Sämäyika.

Samaya is the process of becoming one with one’s own_self, Ätmä, the process of giving up material activities of body, mind and speech for the duration. Sämäyika is a positive way of submerging the activities of one’s body, mind and speech in spiritual harmony. Sama is the state of freedom from attachment and aversion (Räga – Dvesha); therefore, Sämäyika is the practice for accomplishing the state of freedom from attachment and aversion. Sämäyika should be performed with a cheerful heart in undisturbed solitude, in forests, temples or houses. Sämäyika is helpful in the observance of the five vows, and should be practiced daily with a resolute mind and casting off laziness.

During the period of practice of the Sämäyika, all kinds of attachments and undertakings are absent; and therefore the householder assumes the state of asceticism looks and feels like an ascetic.  Those who intend to perfect themselves in the Sämäyika vow should calmly bear the hardships of cold, heat, mosquito bite, insect stings, and other troubles maintaining perfect silence and control over the activities of body, mind and speech. One should also meditate upon the transitory nature of the world, the true nature of the self and liberation.

The purpose of Sämäyika is the cultivation of equal goodwill (sympathy), equality and evenness, and tranquility.

• Equal goodwill (sympathy) (a) towards all religions (b) towards all races and castes (c) towards a man and a woman
• Equality and evenness (a) to regard all living beings equal with one’s one self (b) to maintain evenness (equanimity) of mind on all occasions, favorable and adverse
• Tranquility to suppress and weaken passions

Five Transgressions (Atichär) of the vow:

• Entertaining wicked thoughts and to keep thinking of the pros and cons of worldly matters (misdirection of mind)
• Lying, Saying disagreeable and improper words (Misdirection of speech)
• Performing bodily actions that are non_virtuous, improper and undesirable
• Taking the Sämäyika not according to laid down formalities or taking it and then forgetting it (Lack of interest or attention)
• Taking a vow for Sämäyika and then ending it prematurely

The general idea of this vow is to sit in a certain place and read or meditate on holy subjects, and especially to regret misdoings and resolve not to repeat them.

10. Desävakäsika Vrata (Stricter Geographical Restrictions)

From the nature of this vow, it is another aspect of Digvrata. This vow requires an individual to determine and limit his movements to a house, to a part of it, to a village or a town. The period for the observance of this vow may vary from a day to a few days, month, a few months or a year.

The basic idea underlying both the Digvrata and the Desävakäsika Vrata is that if a man reduces his freedom of movement to a restricted area (small or large), his absence from all the area not comprised within the self_imposed limits, will mean that he can be said to be keeping the Mahä Vratas, the rigid vows of an ascetic, in that wider area.  At the same time, constant awareness of these spatial limits will result in added vigilance in the observation of the Anu_vratas within them.

Five ways of Transgressions (Atichär) of the Vow:

• Sending for someone who is from beyond the fixed limit
• Sending someone beyond the limit
• Drawing attention through coughing or such other gestures
• Revealing thoughts by signals or peeping out
• Revealing one’s presence by throwing pebbles etc

 11. Posadhopaväsa Vrata (Practicing the Life of a Monk)

The eleventh vow is the same as the ninth Vrata (Sämäyika), but continued for twelve or twenty_four hours or more and accompanied by some fasting. By fasting, we remove impurities. If the vow is taken, it must be practiced at least once a year.

The term is derived from the Sanskrit verb ‘Push’ that means to nourish or to support. What nourishes the spiritual aspect is therefore Paushadha, which is popularly known as Posaha. It is observed by refraining from the activities that are not conducive to the spiritual life. Observance of this restraint is also supposed to be accompanied by staying close to the true nature of the soul. Such staying is the ‘Upaväs’ in the real sense of the term.  This restraint is therefore also known as Paushadhopväs, which is a compound word made of Paushadha and Upaväs. For convenience sake, however, we shall use the term Paushadha for the present discussion.

The Präkrit term Posaha or Paushadha means the Parva, the 8th and the 14th day of the lunar fortnight (15th day according to Sthänakaväsi) and Posadhopaväsa means fasting on the Parva day. The place for observance of the fast could be one’s home, forest, temple, monastery or the Paushadha Shälä (hall for the Paushadha).  One should pass the day immersed in righteous contemplation, study of scriptural works (Swädhyäy), and engage in the adoration of the Jina etc. Basically, he spends a day as if he is a Sädhu and spiritually observes a 12 or 24_hour Sämäyika. That way, he frees himself from all harmful activities and observes the equanimity and the vow of Ahimsa thoroughly.  The intention is to get training to adopt that type of life whenever possible.

Four aspects to be observed in the Posadha, (which could be partial or complete)

• In respect of food  
• In respect of bodily care
• In respect of celibacy
• In respect of worldly occupations or activities

Five ways of Transgressions (Atichär) of the vow:

• Acceptance of articles of adoration or worship without examining and handling them carefully
• Placing objects or spreading the body on the ground without scrutinizing it
• Not carefully and thoroughly examining the places where he moves around
• Showing no interest or enthusiasm in the observance of the Paushadha
• Not taking the Paushadha according to formalities or taking it late and completing it in a hurry, and reducing the time.

12. Atithi_samvibhäg Vrata (Share and Care Discipline)

Annädinäm Shuddhänäm Kalpaniyänäm Deshakälayutam

Dänam Yatibhyah Uchitam Grihinäm Shikshävritam Bhanitam

     – Samansuttam

   

Offering acceptable pure and proper foods to the monks at the appropriate time

and place is called the disciplinary restraint for the householders

This vow, known as Atithi_samvibhäg Vrata consists in offering alms to Sädhus, Sädhvis, and laities observing austerities.  It also includes service as is necessary to remove obstacles in their path of penance and renunciation.  It is also known as Vaiyävruttya or Yathä Samvibhäg. The vow is to be practiced as a matter of religious duty (Dharma).

Atithi normally means guest.   The Sanskrit definition of the term states that;

Na Vidyate Tithih Yasya Sah Atithi

It means that one whose arrival is not fixed is called Atithi.  Samvibhäg means sharing.  Therefore, Atithi Samvibhäg literally means sharing with someone who does not have a prior appointment.  Thus, guests arriving as per a planned schedule do not strictly fall within the purview of this discipline. However, the monks and nuns, who arrive for alms without prior invitation, are real Atithi. Similarly, the poor, destitute and other afflicted people, who come for help at any time without appointment, are covered within the purview of this discipline.

In our tradition, the concept of Vaiyävruttya, also known as Veyävachcham, is closely associated with this discipline. By Vaiyävruttya, we generally mean rendering service to the monks and nuns. Such servicing is usually extended also to the people (householders) observing austerities. However, the concept of Vaiyävruttya is not confined to such cases. It extends to caring for everyone who needs to be cared for.  Such care should be purely compassionate and should be extended, irrespective of the age, gender, caste, color or creed of the recipients. This discipline can therefore be more accurately translated as sharing with and caring for all, who are in need of help. It is worthwhile to note that service to Sädhu should be carried out with devotion and respect while service to needy should be with compassion.

The vow includes giving to only those who are worthy of receiving Däna (charity) and are in true need of it.  It includes giving food, water and other things necessary for existence, to Sädhus, Sädhvis, Shrävaks and Shrävikäs and to others according to one’s ability and means with altruism, love and respect.

So sharing amounts to parting with something of our own. Such giving away is charity and is known as Däna. All the religions extol the virtue of such Däna, but Jainism lays special emphasis on Däna by giving it the first place among the four foremost virtues of a householder [Däna (charity), Sheel (conduct), Tapa (austerity), Bhäva (thought)]. It is also considered highly rewarding in the present and subsequent lives. 

Däna is also one of the six obligatory duties of a householder to be carried out daily (The six obligatory duties are: Däna (charity), Pujä (adoration), Swädhyäy (self_study), Sanyam (practice of minor vows), Gurupästi (adoration to Gurus) and Tapa (austerity).

Atithi_samvibhäg Vrata is divided into five aspects:

Recipient:

• The best recipient, a Jain ascetic equipped with all vows and self_restraint
• The mediocre recipient, a Jain Shrävak who has right faith and has taken minor vows
• The least satisfactory recipient, path who has acquired the right faith

Donor:

There are seven qualities of a donor.  A donor should have faith, devotion, contentment, energy and zeal, capacity for discrimination, lack of greed or self_interest and forbearance.

Items of Donation:

Ahar Dana	Gift of food, water
Aushadhi Dana	Gift of medicine and helping the sick
Abhay Dana	Extending fearlessness, Gift of shelter to living beings who are at risk of their life, providing protection from danger, attack, intimidation, or threat
Vidya (Jnan) Dana	Gift of books, imparting of knowledge, and helping educational institutions

Manner of Däna

The things being offered should be pure. It should be offered with pure heart, mind, and body and with utmost respect and  devotion.  Däna should also be extended to the poor, disabled and sick without any discrimination, treating it as Karunä Däna the compassionate giving

Fruits of Däna

The practice of this Chaturvidha Däna (fourfold charity) has played a significant role in the history of Jainism.  This vow holds a significant position in Jain tradition and in the Jain social organization.

Giving Däna is a good Karma (Punya) for the giver and helps ascetics (Sädhus) to lead their religious life, and to protect, interpret and transmit the religion. It is said that giving alms with devotion to ascetics washes away the Karma bound due to the activities of household life, just as water washes away dirt. Däna or charity overcomes the greed, which is a form of Himsä.

The practice of this Chaturvidha Däna (fourfold charity) has played a significant role in the history of Jainism.  This vow holds a significant position in Jain tradition and in the Jain social organization.

Five Transgressions (Atichär) of this Vow:

• Placing food on a sentient thing (like the green leaf or mixing food with sentient things)
• Covering food with a sentient thing
• Delegation of the host’s duties to others (or saying something like – “This food belongs to somebody else.”) or the absence of an inclination to give
• Lack of respect in giving and being envious of another donor
• Not giving at the proper time

Sanlekhanä Vrata

Sanlekhanä Vrata is the end of life while in ultra pure meditation.

It is a well ordered voluntarily chosen death, which is not inspired by any passion and is the result of a conscientious gradual withdrawal from the taking of food in such a manner, as it would never disrupt one’s inner peace and dispassionate mindfulness. Therefore, there is a fundamental difference between suicide and Sanlekhanä.  Suicide is the result of the outburst of passion, whereas Sanlekhanä is the result of dispassionateness.  It is recommended only when the body is completely disabled by extreme old age or by incurable diseases and the person becomes conscious of the impending unavoidable death and of the necessity of concentrating on the pure qualities of the soul. For the aspirant, there is no dissatisfaction, no sorrow, no fear, no dejection, no sinfulness; the mind is cool, calm, composed; the heart is filled with the feeling of universal love and compassion. It is also called the death with equanimity.

Sanlekhanä means emaciation of passion and body leading to emancipation. Sanlekhanä is of twofold:

Kashäya Sanlekhanä

Emaciation of passions to be accomplished by internal austerities (Tapa) like subduing anger by forgiveness etc.

Sharira Sanlekhanä

Emaciation of body to be accomplished by external austerities (Tapa) like fasting etc.

• It involves giving up enmity, and attachment to possessions etc., and with a pure mind, forgiving one’s kinsmen and others, and asking for forgiveness.
• Casting aside grief, fear, anguish, wickedness etc., with all sincerity and zeal, one should allay innermost passion by scriptural words.
• Reflecting on the sins committed in three ways, one should adopt the Mahä_vrata for rest of one’s life.
• One should slowly give up, first solid food, then liquid, then water and, in the end observe the total fast with all determination, fixing the mind on Namokär Mantra. Thus, he peacefully and blissfully abandons the body.

Five Transgressions (Atichär):

 

• Wishing for pleasures of this world as a reward in the next life
• Wishing to be born as a Heavenly Being (Devaloka) as a reward
• Desire to prolong life (for fame of having endured a long Sanlekhanä)
• Desire to die soon (if it is painful)
• Desire for sensory pleasures in the next life either as a human or a Deva

These twelve special vows and Sanlekhanä are for to help us to change from what we actually are; ignorant, mistaken, weak, and injurious beings to what we potentially are capable of developing spiritual qualities like the Omniscient, who have developed their spiritual qualities to perfection.  The rules are based upon a certain foundation of character already developed – kindness of heart, self_control, desire for right knowledge and relish of truth, the internal attitude accompanying the external, and visible practice of the rules. These rules bring out further knowledge, increased strength of character, greater peace of mind, sympathy and kindness, and lead us to higher levels on the way towards an everlasting, blissful omniscience in a state of life which is natural to the real pure self and which is open to all who wish to attain it.

Jain ethics are founded on the principle of Ahimsa and love for all living beings. While a layman ought to have a rational faith in Jainism, his daily conduct must exhibit the true ideals of nonviolence and truth. In his dealings, he must be upright to the core and practice charity not only by giving but also by cultivation of non_attachment towards his possessions. He must be constantly aware of his duties towards himself and to society. His life as a layman should pave the way to the ultimate goal of self_realization.  Possession of right faith and knowledge should not be a matter of mere theory but should be constantly reflected in daily conduct.