Jain Philosophy (2) 06 – Panchächär (Five Codes of Conduct)

Nänammi Dansanammi A Charanammi Tavammi Tahay Viriyammi

Äyaranam Äyäro Ea Eso Panchahä Bhanio

     – Panchächär Sutra

Knowledge, faith, conduct, austerities and vigor constitute the fivefold code of conduct

Religion has two major aspects.  One deals with the principles and the other with the practice. The latter constitutes the observance part of the religion.  Observance of Jainism can again be divided in two broad headings.  One part deals with the observance of the code and the other with the observance of restraints.  Some one may be intrigued by the use of the term code in the realm of religion, and a code would mean the statutory code. It should, however, be remembered that every religion lays down the norms of behavior for their followers and many of them observe the same more scrupulously than they would observe the statutory stipulations. Such norms therefore constitute the code of conduct for the people concerned.

When we talk of the Jain code, we mean the norms of observing the right conduct as laid down by the preceptors of Jainism. Right conduct is however only a part of the spiritual code. There are several other aspects like true knowledge and faith that form parts of the same code. The ultimate purpose of the right conduct is, after all, to gain liberation, which, in spiritual terms, is known as Moksha. The aspects mentioned above are also meant to further that very end and are conducive to the attainment of the said objective.

In this connection, Ächärya Umäsväti stated in Tattvärtha_Sutra:

‘Samyag_darshan_jnän_chäriträni Mokshamärgah’

It means that Samyag_darshan, Samyag_jnän and Samyag_chäritra constitute the path of liberation.  Samyag means right or correct. Darshan stands for faith, Jnän for knowledge and Chäritra for conduct. The combination of those three aspects leads to liberation. Since code, in Jain terminology, stands for Ächär, these three aspects are termed as Darshanächär, Jnänächär and Chäriträchär. They are thus the basic constituents of Jain code.

There are two other aspects that pertain to observance of austerities and exerting of vigor (energy).  Strictly speaking, they form parts of Chäriträchär. Being, however, very significant to Jainism, they are traditionally treated as separate parts of the code and are named as Tapächär and Viryächär. Thus, Darshanächär, Jnänächär, Chäriträchär, Tapächär and Viryächär constitute the fivefold Jain code and are together known as Panchächär.

Panchächär (Five Codes of Conduct)

• Jnänächär (Code of Acquiring Right Knowledge)
• Darshanächär (Code of Gaining Right Faith)
• Chäriträchär (Code of Acquiring Right Conduct)
• Tapächär (Code of Austerities)
• Viryächär (Code of Exercising Vigor or Energy)

Darshan means faith, but it also denotes belief, conviction, outlook, and attitude and so on. Jnän means knowledge, but it also implies enlightenment.  Chäritra means conduct and includes practice, behavior etc.

1. Jnänächär (Code of Acquiring Right Knowledge)

Käle Vinae Bahumäne Uvahäne Tah Aninhavane

Vanjan Attha Tadubhaye Atthaviho Nänmäyäro

     – Panchächär Sutra

Proper timing, reverence, esteem, required austerities, gratitude and loyalty, reading carefully, grasping the meaning and making out the underlying sense constitute eightfold code of knowledge.

The first aspect pertains to Jnän or knowledge.  Mati_Jnän, Shruta_Jnän, Avadhi_Jnän, Manah_Paryäya_Jnän and Keval_Jnän are the five categories of the Jnän. Mati means intelligence.  The knowledge acquired by using the intellect or by exercising the mind is therefore called Mati_jnän. Shru means to hear.  By implication, it also covers reading, writing, learning etc. Therefore, Shruta_Jnän means the knowledge gained by listening, reading, studying etc. These two categories thus deal with knowledge that can be gained by the use of the senses and mind. Since the mind is considered the intangible sense, these categories of knowledge are termed as sensed based knowledge or Indriyädhin Jnän.  Knowledge of different arts and sciences fall within these categories.  Since the use of senses does not directly involve the soul, Jainism considers these two categories as indirect knowledge or Paroksha_jnän. This type of knowledge is subject to destruction and does not last forever.

The remaining three categories are not sense based. They arise by virtue of spiritual development and are called direct knowledge or Pratyaksha_Jnän. They are extra_sensory or say, of the occult type that can be experienced without exercising the senses.  Avadhi_jnän pertains to the knowledge of tangible aspects.  The term Avadhi denotes certain limitations.  Avadhi_jnän therefore means the knowledge of tangible aspects beyond sensory perception, subject to the limitations of time, space etc. For instance, a person may gain capability to know by extra_sensory perception, what had happened or what is going to happen during a specified period.  Such a period may be of a few hours, a few days, a few years or even a few lives. His capability to know prevails within such limitations and cannot prevail beyond that. On the other hand, a person may gain capability to know what is happening within a specified distance. That distance may be long or short, distance is the limitation, within which he/she can exercise his/her capability, but cannot do it beyond that.  Avadhi_jnän thus prevails within defined time and space. This capability is thus not infinite and it is not everlasting.

 

The 4th category is Manah_Paryäya_Jnän.  Mana means the mind. Paryäya means the changing state of an object. This category therefore denotes capability to make out the thinking process and mental attitudes of others.  It pertains only to intangible aspects. This capability also is not infinite and its operation is subject to limitations.  It is of two types, Rujumati and Vipulmati. The former can disappear, while the latter stays with the soul until it attains Keval_jnän.

The last one is Keval_jnän. Keval means only as well as pure. In the former sense, Keval_jnän means exclusive prevalence of knowledge only and nothing else. In the latter sense, it is pure, untainted knowledge. Either of these interpretations enables it to operate without any limitations. The person attaining this knowledge gets infinite capability to know each and everything, tangible or intangible, and for all time in the past, present and future. This knowledge is therefore termed as true enlightenment. In addition, the person with such knowledge is known as omniscient or Sarvajna.  Keval_jnän is indestructible.  Once Keval_jnän attained, it stays forever.

How does one gains knowledge?  It should be clearly understood that knowledge does not come without any effort. In fact, a soul is inherently filled with infinite knowledge. It is however not manifested at present because of operating non_virtuous Karma that obscures its manifestation. The way to acquire knowledge is therefore to eradicate or suppress those Karma. This can be done by undertaking virtuous Karma and/or by bearing the consequence of the operating Karma with equanimity.

Let us understand this phenomenon by illustrating the case of Mati_jnän (empirical knowledge). Suppose some particular prayer is to be memorized, that one person may succeed in memorizing it with little effort; another may have to repeatedly recite it for memorizing it; while someone else may fail to memorize it despite all possible efforts.  This means that the bondage of obscuring Karma in the first case is very loose and it gives very easily by exerting little effort, which amounts to undertaking slight present Karma.  In the second case, the bondage is rather tight and needs more efforts or higher countervailing Karma to break it.  In the third case, the bondage is unbreakable and has to be borne as such.  Everyone should therefore endeavor or undertake such countervailing Karma to break the bondage of the knowledge obscuring Karma. Such endeavor is termed as Purushärtha.  Whether it succeeds or not depends upon the intensity of the operative Karmas.

Acquisition of knowledge is thus a function of overcoming Karmas. Purushärtha (efforts) lies in trying to overcome the same.  It has two aspects, external and internal. Trying to gain Mati_jnän and Shruta_Jnän by developing and exercising physical and mental abilities is external Purushärtha.  Trying to gain spiritual development by achieving Nirjarä (eradication of karmas) is internal Purushärtha. Avadhi_jnän, Manah_Paryäya_Jnän and Keval_jnän automatically emerges by such Purushärtha.  Everyone should therefore devote maximum energy for undertaking internal Purushärtha.

External efforts (Purushärtha) consists of appropriately selecting the school and subjects of study, undertaking study at the proper time, regular attendance, patiently attending, learning and absorbing what is being taught, carefully following the instructions, doing the required home work, taking proper care of the books and other means of study, reverence for the teachers, observing the discipline etc. Undertaking research, remaining in touch with the latest developments, taking refresher courses, participation in seminars and workshops for the purpose of more intensive study constitute higher type of Purushärtha

Jain tradition is particularly concerned with acquiring knowledge.  For that purpose, it lays down the following stipulations:

Undertaking study at the proper time

 

Reverence for the teachers and proper care for the means of gaining knowledge

Esteem for the learned

Observance of the required austerities for getting properly equipped

Utmost loyalty to the preceptors

Accurate study of the Sutras (Religious scripture)

Understanding their proper meanings

Grasping the underlying meaning, essence and purpose

It should be understood that not everyone has the same capacity to absorb what is being taught. The outcomes are therefore bound to be different.  However, if one is keen to gain knowledge, have trust in him, pursues the goal with diligence and have access to capable teachers and Guides, he can surely gain what he might be seeking.  In other words, his knowledge obscuring Karma would give way in the face of his Purushärtha

If they are properly observed, that can lead to the eradication of knowledge obscuring Karma and thereby lead to the manifestation of knowledge.

On the other hand, factors contrary to the said stipulations like ignoring the proper time for study, negligence for the means of learning, careless or casual reading of the Sutras, disrespect for the teachers, not properly maintaining the books etc.  would result in more accumulation of knowledge obscuring Karma.  Such factors are therefore termed as transgressions of the code of knowledge and should be scrupulously avoided.

2. Darshanächär (Code of Gaining Right Faith)

Nissankia Nikkankhia Nivvitigichchhä Amoodh_ditthia

Uvavooha Thirikarane Vachchhal Pabhävane Attha

Panchächär Sutra

Doubtlessness, absence of expectation, unflinching faith, not being unduly influenced, adoration and encouragement, stabilization, affection and creating favorable impression constitute the eightfold code of conviction aspects of right faith.

The term Darshan has a different connotation.  For a common man, Darshan may mean a scene, a devotional glance, bowing to some deity etc.  For others, it may mean an ideology. Here the term is not used in any of those senses.

Darshan means belief, faith, conviction, and realization.  These four epithets actually convey an increasing level of Darshan one after another.  When a person knows something, he tends to believe it.  Knowledge and belief thus go hand in hand.  Then, one has to gain faith. For instance, we come to know from books or teachers that soul is everlasting and we try to believe it. However, as long as we are not convinced of that nature, our faith of soul remains vague. For gaining conviction, we first have to keep faith in the concept and then contemplating and pondering over it with faith would bring the conviction and thereafter comes the realization. Such realization is the true Samyag_darshan or the right faith.

The code that lays down the method of gaining the right faith is called Darshanächär. Eight aspects of Darshanachar are:

• Nissankia: Staying above all doubts
• Nikkankhia: Absence of expectations
• Nirvichikitsä: Unflinching faith
• Amoodha_drashti: Not to be influenced or swayed by glamorous shows of other religions,etc
• Uvavooha: Adoration and encouragement
• Sthirikaran: Stabilizing the faith of others
• Vätsalya: Affection for the coreligionists
• Prabhävanä: Raising the esteem for the true faith

Of these eight aspects, the first one, which denotes the conviction, is of utmost importance. The remaining seven, which are helpful in raising the intensity of conviction, can rather be considered augmentative. This has been discussed in the chapter Ratna_trayi Moksha Märg (Three fold path of liberation). These eight aspects are vital to attainment of the right perception or Samyaktva.  It is impossible to have proper insight without gaining right perception.

3. Chäriträchär (Code of Acquiring Right Conduct)

Panihäna_Jogjutto Panchahim Samiehim Tihim Guttihim

Esa Charittäyäro Atthaviho Hoi Näyavvo

     – Panchächär Sutra

Observance of five Samitis and three Guptis with a balanced mind is considered the eightfold code of conduct.

After gaining conviction, one has to put it into practice. That practice is known as Chäriträchär. The term means right behavior or right conduct.  It deals with the day_to_day activities of the monastic as well as the householder’s life.  We will first consider here the monastic code and then the lay code.

Five Samitis (Carefulness) Iryä Samiti:

Whenever one has to make movements, one should remember that there happen to be living beings everywhere. One has therefore to remain vigilant enough to see that he does not step, crush, trample or otherwise hurt any living being by making movements. Since some minute violence is bound to occur in spite of all precautions, it is advised that after every movement, one should undertake a short Käusagga for atonement of violence inadvertently caused by such movements.

Bhäshä Samiti:

This meticulosity pertains to vocal or oral activities. Even exercising vocal faculty can hurt the minute living beings that pervade every place including air.  This Samiti therefore lays down that every spiritual aspirant should speak or utter slowly and that only when necessary. Harsh and unnecessary speech that can cause mental hurt has to be avoided altogether.  Moreover, the speech has to be truthful as well as beneficial and pleasant.  Otherwise, one should observe silence.

Eshanä Samiti:

This meticulosity pertains to obtaining food and water, which are essential for survival. The aspirant has to get such food and water by going for alms. He should however be careful and vigilant even while accepting such food and water.  The offer for alms should be by will and should not involve any type of force or compulsion on the part of the giver. The food and water being offered should have been made out of vegetable or other acceptable ingredients that involve minimal violence. They should have been procured by innocent means and should not have involved gross physical violence.

Ädäna Nikshepa Samiti:

This meticulosity pertains to taking or placing anything.  Reckless pulling, pushing, lifting, laying or otherwise handling can hurt living beings.  If one is not careful, such activities can result in avoidable violence. Utmost care and vigilance should therefore be exercised while undertaking such activities. One often comes across the use of the term ‘Upayoga’ during Jain rituals and performances. Staying vigilant and taking care for the safety of other living beings, while undertaking any activity is called Upayoga.

Utsarga or Pärishthä_panikä Samiti:

This meticulosity pertains to disposal of wastes inclusive of excretion and urination. Jainism does not permit reckless modes even in the case of disposal.  It is therefore laid down that excretion should be carried out in a lonely place where the people will not move and which is not habited by live beings.  Since latrines and urinals happen to be the breeding grounds for variety of germs and insects, Jainism forbade their use by the monastic order. This Samiti lays down the mode of disposing all wastes in a way that would not cause any violence, hurting or inconvenience to others.

Three Gupti (Controlling One’s Faculties)

Monks and nuns are supposed to devote their entire life to spiritual pursuit. Since they have renounced the worldly life, they are not supposed to get involved in any worldly activity.  They have to spend their entire time and energy towards gaining salvation and are not expected to use their mental, vocal or physical energy for any other purpose. Exercising energy solely for that purpose is known as Gupti, which can be translated as total control of one’s faculties. The control over mental energy is known as Manogupti, and that over vocal energy is known as Vachan Gupti and control over physical energy is known as Käyagupti.  Such control must be associated with proper discretion. Bhagawän Umäsväti has stated in Tattvärtha_sutra: Samyag_yoga_nigraho Gupti. It means that the right exercise of control is Gupti. One should therefore exercise appropriate discretion in controlling his mental, vocal as well as physical faculties. These three Guptis are known as Tigutti or Trigupti.

These five Samitis and three Guptis constitute the eightfold monastic code of conduct. In Jain terminology, these eight aspects are collectively known as Ashta Pravachan Mätä. It means that these eight aspects of the Bhagawän’s teaching are as beneficial to the spiritual aspirants as the usefulness of mothers for the growth of children.

Implicit in the above code is the observance of the five major vows (restraints) of non_violence, truth, not taking anything without the express permission of the owner, celibacy and non_possessiveness. The monks from other faiths may observe the first four as well. However, total non_possessiveness is the distinguishing feature of Jain monks. If they need to wear clothes, they can. They should accept the bare minimum of clothing from the followers. They can also keep a couple of wooden bowls for accepting food and water.  The wooden articles are allowed because they are light in weight and can be easily cleaned with a small amount of water.  Similarly, the monks can also have spiritually oriented books for study.

The greatest disciplinary practice that helps the observance of nonviolence is Sämäyika. The term literally means staying in equanimity.  The person observing Sämäyika has to stay away from all worldly involvement and from all sorts of craving and aversion associated with that.  That practice should ultimately lead to the fusion of psyche with the Self by developing detachment towards all external objects.  Those who renounce worldly life are therefore required to take the vow of staying in Sämäyika for the rest of their lives.

Jain monks and nuns are not supposed to stay long at any one place to avoid developing attachment to any particular place or people.  However, during the monsoon, there is generation and breeding of a lot of germs and insects that can be hurt by trampling, etc. Therefore, during that period, the monks and nuns are required to stay at one place. During the rest of the year, they should continue to move barefoot from place to place. Such movements have to be made without using any vehicle, because manufacture, maintenance and plying of vehicles can cause a lot of violence.

This is no doubt a rigorous code.  However, Jain monks and nuns however willingly observe the code. They are oriented towards the well_being of the soul. They know that physical comforts or discomforts are transitory and the soul is not affected by such ever_changing situations. They can therefore easily stay unconcerned about physical well_being. Moreover, they train themselves for undergoing the rigors of the monastic code by undertaking fasts and other austerities.  Because of the observance of such rigors, Jain monks and nuns are held in high esteem.  The laity considers them as enlightened entities and reveres them as spiritual guides.

Recently, we have been witnessing a tendency towards avoiding the rigors of this code. Many monks now make use of light footwear.  There are also monks who do not mind the use of vehicles and who stay with their hosts and willingly avail of their hospitality. This tendency towards relaxation has to be examined in the present perspective.

Many Jains have now settled in countries outside India.  They need the guidance of monks for ritual performances and other religious activities.  They invite monks to their new countries that cannot be reached without the use of vehicles.  In western countries, where climatic conditions necessitate adequate protection, the traditional monastic wear of wrapping the body with two pieces of cloth does not work.  Nor is it feasible to go from home to home for alms.

Realizing the need of the hour, Ächärya Tulsi has created a new cadre of male Shamans and female Shamanis. They are well trained in the various aspects of Jainism; they learn English and communicate well with the people.  Such Shamans and Shamanis renounce worldly life but are permitted to use vehicles and stay with their hosts.

The code of conduct for laymen is known as Shrävakächär. Most of the stipulations of the monastic code are applicable to them with a modified extent. For instance, laypersons also should control their mind, speech and body to the extent possible. As householders, they are of course required to undertake various worldly activities.  While doing so, they should not lose sight of the right perception. If they happen to transgress the limits of Shrävakächär, they should atone for the same.  Shrävak Pratikraman Sutra, which is popularly known as Vandittu, lays down the transgressions of the right perception as follows. 

Sankä Kankha Vigichchhä, Pasansa Taha Santhavo Kulingisu

Sammattassaiäre, Padikkame Desiam Savvam.

If I have indulged during the day in any transgressions of Samyaktva like harboring doubts, expectations, wavering faith, adoration of the wrong faith or close contact with misbelievers, I must atone for the same.

Shrävaks should of course not do any injustice to others and should stay vigilant to avoid hurting any living being. They cannot remain without any     possessions, but they should lay voluntary limitations on their possessions and desires. In place of the major restraints, they have thus to observe five minor ones called Anu_vratas.  Moreover, they should observe three auxiliary restraints and four disciplinary restraints.

4. Tapächär (Code of Austerities)

 

Bärasavihammi Vi Tave Sabbhintar_Bähire Kusal_Ditthe

Agiläi Anäjivi Näyavvo So Taväyäro

     – Panchächär Sutra

External and internal austerities laid down by Omniscients, are of twelve types; enthusiastic observance thereof without regard for livelihood is known as the code of austerities.

Jain tradition lays considerable emphasis on the observance of Tapa. Really speaking, Tapa is a part of Chäritra. In view of its special importance to the spiritual aspirants, it has been considered as a separate part of the spiritual code and is called Tapächär. Let us examine its significance in spiritual pursuit.

Since time immemorial, the worldly soul has been associated with Karmas. Consequently, it has been entangled in an apparently unending cycle of birth and death. It can however be liberated from that cycle by the eradication of Karmas.  This is known as Nirjarä. It is of two types. One that is achieved automatically by simply bearing the consequences of old Karmas is Akäm Nirjarä.  During such Nirjarä, the person happens to react to the given situation with craving or aversion.  That Nirjarä therefore leads to acquisition of new Karmas and as such cannot lead to liberation.  The other one that can be achieved with the purpose of gaining liberation is Sakäm Nirjarä, which does not lead to new Karmas.  One of the ways to achieve such Nirjarä is to resort to austerities. Sakäm Nirjarä should be accompanied by closing all the doors of karmas and remaining equanimous. Upaväs is the most well known mode of austerities. Since it is significantly helpful in achieving Nirjarä, Jainism exhorts its followers to observe Upaväs to the utmost extent.

However, it is hardly remembered that observance of austerities is a means, and not the end. In order to avoid misconception of the term, Jainism has laid down the concept of Tapa or the austerities in great details. Austerities have been actually conceived as the physical and mental exercises that can be helpful for achieving Nirjarä. The physical exercises are termed as external or Bähya Tapa and mental ones are termed as internal or Abhyantar Tapa. Since internal austerities are concerned with inner aspects, it will be evident that they are meant for spiritual development. External austerities, on the other hand, are useful only to the extent they are helpful in undertaking the internal ones.  Both these categories of Tapa are divided into six subcategories each. There are thus twelve types of Tapa.

Bähya Tapa (External Austerities)

Panchächär Sutra lays down external austerities as under.

Anasan_Moonoariyä Vitti_Sankhevanam Rasachchäo

Käya_Kileso Sanlinayä Ya Bajzo Tavo Hoi

Fasting, eating less, curtailing the desires, avoiding the tastes, facing physical

hardships and occupying restricted space are the external austerities.

Anashan: Fasting

Ashan means to eat and Anashan means not to eat which is known as fasting. Such fasting is usually termed as Upaväs. (As mentioned above that is misleading because Upaväs has a very different connotation.) Upaväs means staying close to the soul. When a person stays tuned to the nature of soul, he does not care for the body or other physical aspects like appetite etc. So refraining from food can be a consequence of Upaväs, but is not the               essential part of it. Instead of using the term Upaväs, the seers have therefore specifically used the term Anashan for this category of external restraint.  The practice of fasting would therefore be helpful in staying unperturbed and in retaining peace of mind under such adverse circumstances.

Unoariä or Unodari: Eating less

This means eating less than what is needed for satisfying the appetite. The spiritual aspirants sometime may not get enough food to eat.  Observance of this austerity enables them to prepare for such eventualities. They can thereby stay unperturbed even when they do not get enough food. This austerity has a hygienic consideration as well. Recent research has shown that eating less than the appetite, is conducive to health and can even increase longevity.

Vitti_Sankhevanam or Vritti_sankshep: Curtailing the desires

This means curtailing the mentality to extend the requirements. Human beings have the tendency to acquire, as many things as possible to satisfy current or future needs. However, we all know that possession of many things does not necessarily make one happy.  Happiness is a function of mind and can be attained only by contentment. By observing this austerity, one can learn to stay contented with minimum requirements.  One meaning of this austerity is to restrict the number of food items per meal and avoid eating the most liked items.

Rasachchäo or Rasatyäg: Avoiding the tastes

This means giving up the attachment for tastes.  The tongue is an organ that looks for a variety of tastes.  Our attention therefore stays attached to the different types of tasty food and drink. This turns out to be more or less an insatiable craze.  Such hankering for taste does not allow peace of mind. Some brake has to be applied to it.  Examples of such austerities are Äyambil Vrata etc.

Käya_Kileso or Käya_Klesha: Facing physical hardships

This literally means bearing physical affliction.  In practice, it amounts to courting physical hardships.  During spiritual pursuit, one comes across many hardships. If one is not accustomed to bear the same, one cannot maintain peace and there cannot be spiritual uplift without peace of mind. It is therefore necessary that aspirants get used to bearing hardships and physical discomforts.  This austerity teaches us to bear physical discomfort with equanimity.

Sanlinayä or Sanlinatä: Occupying restricted space

This is also referred to as Vivikta_shayyäsan.  It means staying in a forlorn place and occupying minimum space. The normal human tendency is to gain maximum possible amenities in life. The purpose of this austerity is to curtail that tendency and to practice feeling comfortable within a restricted area. The term can also mean staying tuned.  Maintaining attentiveness thus comes within the purview of this restraint.

The purpose of these external austerities is to equip the aspirants to face hardships that they may come across during spiritual pursuit.  That can enable them to observe peace and tranquility of mind even in adverse circumstances.

Abhyantar Tapa (Internal Austerities)

Panchächär Sutra lays down internal austerities as below.

Päyachchhittam Vinao Veyävachcham Tahev Sajzäo

Jhänam Ussaggo Vi A Abbhintarao Tavo Hoi

Repentance, modesty, selfless service, study of self, meditation and staying

beyond the physical aspects are the internal austerities.

Päyachchhittam or Präyashchitta: Repentance

This means atonement or repentance.  During our life, we happen to indulge in wrong and undesirable physical activities and tendencies.  This may be due to addiction, weakness of mind, pitfalls or shortsightedness.  The spiritual aspirant has to stay constantly aware of all such indulgences. Whenever one notices any thing wrong on his part, one should repent and atone for the same.  Ones sense of remorse should be strong enough to avoid  the recurrence of such indulgences. If this is undertaken with sincerity, one can eventually surely reach the state of perfection.

Vinay: Modesty

This means modesty on one’s own part and respect for others. Respect has to be appropriate and may even take the form of worship for the deserving entities. This will help the aspirant proceed towards spiritual development.  For instance, if one has regard for his preceptor, he would not undertake any activity without seeking guidance from such preceptor. This would automatically keep him away from indulging in any wrong or undesirable activity. He would also get inclined to develop the attributes of the deserving entities and this can lead him towards perfection.

Veyävachcham or Vaiyävruttya: Selfless service

This means selfless service. The spiritual aspirant should realize that all living beings have the same type of soul. He should therefore feel a sense of amity and fraternity for everyone. He would then be willing to serve others without expecting anything in return. This sense of selfless service would not arise, unless one has developed the sense of dedication to the cause of serving.  Such servicing can result in elimination of arrogance and lead towards modesty. The utter degree of such modesty can bring forth the faultlessness. This austerity begins with selfless service to Jain monks and nuns, and then to Shrävaks and Shrävikäs.

Sajzäo or Swädhyäy: Study of Self

Literally, this means study of oneself.  It takes two forms.  One is to get conscious of one’s own faults and limitations with a view to avoid the same.  The other is to understand the nature of the true Self.  The aspirant learns that the soul is inherently pure, enlightened, flawless and imbibed with infinite perception, knowledge and bliss.  Thereby, he would strive to manifest those attributes and the total manifestation is liberation.

Jhänam or Dhyäna: Meditation

Meditation in Jainism means attentiveness and specifies the four types of Dhyäna known as Ärta_dhyäna, Raudra_dhyäna, Dharma_dhyäna and Shukla_dhyäna. The first two categories are non_virtuous and do not form part of this austerity.  The remaining two are virtuous and are akin to meditation. Dharma_Dhyäna means contemplating about spiritual aspects to get rid of defilements.  Shukla_dhyäna is one’s absorption within the nature of soul. When one attains this state, he is not far away from liberation.

Ussaggo or Käyotsarga: Giving up physical aspect

Käyotsarga actually denotes giving up all physical, verbal and mental activities and staying absorbed in the true nature of soul.  When such absorption is complete and remains uninterrupted, it is called liberation.

Thus from the above description one can conclude that those undertaking internal austerities amounts to observing Upaväs.  As stated earlier, the concept of Upaväs seems to have been misunderstood. The term denotes remaining tuned to the true nature of the soul. If a person can stay so tuned, he would have no time to care for the physical, sensory, mental and other worldly aspects.  Nirjarä can thus be easily achieved by such Upaväs. Karmas cannot withstand the impact of the force inherent in staying so tuned and would automatically loose the hold.

Bhagawän Umäsväti has therefore rightly stated: “Tapasä Nirjarä Cha” means Nirjarä can be achieved by Tapa. This primarily conveys the observance of internal restraints while resorting to the external ones as means for the internal austerities.

5. Anigoohia_Bal_Virio Parakkamai Jo JahuttamäuttoViryächär (Code of Exercising Vigor Or Energy)

Junjai A Jahäthämam Näyavvo Viriäyäro

__ – Panchächär Sutra

When one applies his unrestricted capacity and vigor for practicing the spiritual     

code, as lay down, it is known as Viryächär or the code of exercising vigor.

Use of ones energy is known as Viryächär, the code of exercising vigor. Like Tapächär, Viryächär also is a part of Chäriträchär.  In view of its importance, however, Jain tradition treats it as a separate part of the spiritual code.

For undertaking any activity, one has to exercise (energy) vigor. That applies to worldly as well as spiritual aspects. This is obvious and well known to everyone. The question would naturally arise: why do we need a code for something that is so obvious and plain? The reply is simple. All of us of course are aware that exercising (energy) vigor is necessary for gaining anything. However, how many people actually exercise it appropriately? While undertaking any activity, most of the people are overcome by indolence.  They are frequently led by the tendency to indulge in lethargy, sluggishness etc.  For instance, a student might be aware to secure admission to the course that he aspires; he needs to gain a high score. He is also aware that if he uses his potential, he can gain the required score.  Somehow, he may be led away by lethargy and not put in the required amount of work.  Thereby, he may miss the chance of getting admission to the course.

Incidents of losing opportunities on account of lethargy occur in all walks of life. Such lethargy usually arises out of indolence, laziness, overindulgence etc. Self_motivation and use of ones energy is needed to rise above all obstacles.  There is no motivation comparable to self_motivation. Only that type of motivation is really helpful in correctly undertaking and successfully finishing any work.  If a high degree of self_motivation is required for worldly success, a far higher degree is necessitated for spiritual purposes. According to the scriptures 1. Mithyätva or wrong perception, 2.  Avirati or absence of restraints, 3. Kashäya or defilements, 4. Pramäda or indolence and 5.  Yoga or physical involvement are the main factors that inhibit the spiritual growth. Detailed analysis of these factors would indicate that laxity, laziness and lethargy, which are the principal constituents of indolence, are inherent in those inhibiting factors. Religion therefore emphasizes that the spiritual aspirant should undertake every activity efficiently without in any way indulging in indolence.

Five Major Indolence:

• Vishay, which means indulgence in sensuous objects like sound, sight, smell, taste and touch
• Kashäya, meaning the defilement of anger, arrogance, deception and greed
• Vikathä meaning unnecessary talk pertaining to politics, nation, food and sensual pleasure
• Nidrä, meaning excessive sleep or non_alertness
• Pranay meaning too much attachment

These aspects tend people to remain indolent and thereby lead them away from seeking well being of the soul. Every aspirant is therefore required to avoid all these types of indolence and to practice the spiritual code with vigor and enthusiasm. The verse from the Panchächär Sutra, quoted at the top of this chapter, states that the spiritual aspirant needs to practice the code vigorously and without limiting or restraining his energy and capability.

This leads us to an important but possibly controversial issue. It is sometimes contended that Jainism being Karma oriented, believes in the inexorable law of Karma; living beings get different types of situations as a result of their Karma and there is no escape for them but to bear the consequences of their Karmas.  Jainism is therefore viewed as endorsing inactivity and discouraging energetic effort.  How can we reconcile that view with the above_mentioned description of the Viryächär?  This question is closely associated with the controversy between Prärabdha and Purushärtha or destiny vs.  endeavor. Let us look at the two in details:

Prärabdha or destiny is usually seen as resulting from Karma, while Purushärtha or endeavor is viewed as the effort to overcome such destiny. Thus, Prärabdha and  Purushärtha apparently appear to be contradicting each other. Really speaking, both of them are the different facets of the operative part of Karma.  Prärabdha denotes the consequence of Purva or earlier Karma, while Purushärtha represents the Vartamän or present Karma.  While describing the nature of Karma, Jainism does emphasize that if the bondage of Purva Karma is not very strong, undertaking the right kind of Purushärtha can modify its impact. Thus, Vartamän Karma is considered to have an edge over Purva Karma.

Viryächär asks us to undertake intensive present (Vartamän) Karma for overcoming the impact of Karma acquired earlier. One would be successful in overcoming the same to the extent that the bondage of earlier Karmas is not too strong.  The implication of the spiritual code thus shows the hollowness of the contention that we are helpless victims of earlier Karmas. Viryächär lays down that one should try his best to gain the three attributes right knowledge, right faith and right conduct.  That leads to Nirjarä or the eradication of Karmas.

Jainism stresses that those three attributes are not easy to attain and the aspirants should work hard to gain them. On the other hand, austerities are even harder than those three because its observance necessitates a very high degree of physical as well as mental strength. That is however not impossible. In fact, Jains are known to undertake acute austerities. This is actually a form of Viryächär that lay down that all aspects of the spiritual code should be observed with utmost vigor. Moreover, exercising such vigor is the real Purushärtha.