Aspects of Jaina Religion

SR No.: 002007
Original Sutra Author: N/A
Author: Vilas Sangve
Publisher: Bharatiya Gyanpith
Publication Year: 1999
Total Pages: 190
Language: English
Classification: Book_English, Religion, & Principles
File Size: 13 MB

Page 97

Distinctiveness of Jaina Ethics :: 93
it is feared that it would be difficult to put them into practice. But on a close examination it will be seen that the fear is unfounded.
(1) Creation of a Graduated Course
In the first place it may be mentioned that even though the rules of conduct are the same for all people, they are to be followed stage by stage. Accordingly, the vratas or vows have been divided into two categories, viz., anuvratas or small vows, and mahāvratas or great vows. The householders have to practise the anuvratas and the ascetics, the mahāvratas. Similar is the case with other observances. Moderation is the key-note of householder's life and severity, of saintly discipline. Hence the important hall-mark of Jaina ethics is the fact that a graduated course is prescribed with a view to make it possible for every person to observe all rules of conduct agreeably. (2) Allowance for One's Capacity
In the second place it may be stressed that it is not enjoined upon a person to observe all rules of conduct pertaining to a particular stage in life. It has been specifically mentioned that the three-fold path of liberation, consisting of right belief, right knowledge and right conduct, is to be followed yathāśakti, that is, according to one's capacity. It is always emphasised that the severity of rules of conduct is to be adjusted after taking into account one's own status and capacity. This means that a person can take all the vows or can make a selection of some of them.
This important aspect of simple practicability of Jaina ethical code can be best explained by showing the way of observing the basic rule of conduct, namely, ahiṁsā.
According to Jaina scriptures, ahiṁsā is abstention from himsā and this renunciation of himsā may be either autsargiki nivíttī, i.e., complete renunciation, or apavādiki nivịtti, i.e., partial renunciation. The complete renunciation is accomplished in nine ways, by self (kyta), through agent (kārita), or