ISJS Jainism Study Notes E5 Vol 03

SR No.: 007713
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2012
Total Pages: 292
Language: English
Classification: Book_English
File Size: 7 MB

Page 159

SCHOOL
TIONAL
OF
JAIN STUDIES
SELF STUDY IS THE
SUPREME AUSTERITY,
1. Aṇuvratas, i. e. small vows - These are the five vows as mentioned in the Great vows of the ascetic, but the difference is that the householders are supposed to follow these vows, not in exclusive manner, but in accordance with the limitations and requirements of their family life and social status.
2. Gunavratas / Multiplicative Vows:- These are three in numbers:
a) Digvirati-vrata: In conformity to one's capacity to refrain from the worldly enjoyment, to fix a limit in all directions, and not to undertake any un-virtuous act whatsoever beyond that limit.
b) Deśavirati-vrata: Even when a limit has been fixed in a particular direction, to impose from time to time a further limit within this limit and not to undertake any un-virtuous act whatsoever beyond the inner limit thus imposed.
c) Anarthadaṇḍavirati-vrata: To refrain from all un-virtuous acts that serves no purpose.
3. Šikṣāvratas / Disciplinary Vows: These are four in numbers:
a) Sāmāyika-vrata. Making a mental fixation of time to refrain from all un-virtuous act whatsoever and to remain engaged in a virtuous such as meditation, contemplation etc. b) Pausadhopavāsa-vrata. To keep fast on 8th, 14th or full-moon date of the lunar month, to refrain from bodily decoration and to keep awake during night time engaged in virtuous acts.
c) Upabhoga-paribhoga-parimāṇa-vrata. Limiting the enjoyment of one's daily consumable or non-consumable things.
d) Atithisarvibhāga-vrata. To donate with a feeling of pure devotion to a worthy recipient things of daily need like food and drink, such as have been earned legitimately, and are in a usable condition, a donation so made as to prove advantageous to both the parties concerned.
From these rules of conduct for both spiritual and social welfare, it becomes clear that emphasis of Jainism is on controlled life and not on any sort of enjoyment. Any person, belonging to any group whatsoever, is expected to live a life with minimum passions as appropriate for his/her category, when monks and nuns are supposed to live a life of strict discipline and exclusive control of passions, householders are expected to pay due attention to the requirements of social, cultural and political requirements. Thus, social concern is relevant in the context of householders, not that of the ascetics. The religion which is well aware of this distinction and
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STUDY NOTES version 5.0